Pope Francis has applied the principle of 'the whole is greater than its parts' to ecumenical and interreligious contexts. For example, Pope Francis often speaks about a unity that is greater than its parts in terms of the polyhedron. Unity born of a polyhedron preserves difference, and unity born of the sphere reinforces homogeneity. The epoch of globalization invites us to think about the cultural and economic exchanges in the world today in such a way that difference is never abandoned for the sake of wanton hegemony. Pope Francis has thus applied this new notion of encounter to questions of ecumenism and interreligious dialogue. Christians can be encouraged not only to seek greater unity amongst themselves but also to bear witness to their faith to seek greater unity among Christians and, with no less vigor, to advance understanding with adherents to non-Christian systems of belief. In this process, Protestants, Catholics, Muslims, Christians, and Jews can learn about one another through a consideration of the complementarities between the two kinds of dialogue. The more we address the specific challenges and blessings of each particular dialogue, the more we become true agents of dialogue for the Church and for the world.

In an increasingly connected world, the question of how different religious traditions relate to one another is more urgent than ever. The study of interreligious encounters and relations, by no means a new endeavor, has recently emerged as a formal multi- and interdisciplinary academic field that seeks not only to understand how worldviews and ways of life interact and intersect, but also to suggest avenues of constructive dialogue. Interreligious Studies represents a milestone achievement, bringing together thirty-six scholars from four continents to produce "dispatches" on the current state of this burgeoning field. This volume probes the context, parameters, and contours of interreligious studies (IRS), including its relation to other disciplines, its promise as a field of research in secular and nonsecular contexts, its particular terminology and methodology, its civic agenda, and the various scholarly profiles of those who pursue it. Other topics taken up include historical examples of interfaith dialogue, theological and philosophical considerations of truth-seeking in interreligious encounter, and contemporary agendas such as the decolonization of the study of religion and the obligation to respond to anti-Semitism, Islamophobia, and xenoglossophobia. Whatever possibilities IRS might hold, there first must be a working definition of the field and its praxis. Interreligious Studies points in this direction as it highlights the practical knowledge generated by IRS: how to cultivate empathy, make peace and build nations, promote scholarly activism, and foster meaningful interreligious relations. Scholars and students who are serious about engaging the many dynamic conversations blossoming within this nascent field will be well served by the contributions of this volume.