Interest in Christian-Muslim dialogue has grown considerably in recent years. How Islam and Christianity have approached each other theologically is one of the most absorbing ways of understanding the challenge of interreligious relations or Christian-Muslim polemics. This volume provides an indispensable reading and reference tool, showing how Muslim and Christian scholars have shaped the discourse on the varying interfaces between Christianity and Islam. The Reader contains a substantial introduction and presents a range of scholarly approaches to Christian-Muslim relations. Included are selections of primary polemical material, focusing on critical and appreciative approaches to the Jesus/Muhammad, Bible/Qur an and God question for Muslims and Christians.

Interest in Christian-Muslim dialogue has grown considerably in recent years. How Islam and Christianity have approached each other theologically is one of the most absorbing ways of understanding the challenge of interreligious relations or Christian-Muslim polemics. This volume provides an indispensable reading and reference tool, showing how Muslim and Christian scholars have shaped the discourse on the varying interfaces between Christianity and Islam. The Reader contains a substantial introduction and presents a range of scholarly approaches to Christian-Muslim relations. Included are selections of primary polemical material, focusing on critical and appreciative approaches to the Jesus/Muhammad, Bible/Qur an and God question for Muslims and Christians.

Selections from the Fathers of the Church Outside the New Testament, our earliest complete witness to Christian apologetic against the Jews remains the Dialogue with Trypho, written by Justin Martyr (d. ca. 165), a convert to Christianity from traditional Greek religion. The Dialogue purports to be a two-day dialogue that took place in Asia Minor between Justin and Trypho, a Hellenized Jew. Justin argues extensively on the basis of lengthy Old Testament quotations that Christ is the Messiah and God incarnate, and that the Christian community is the new Israel. In the beginning of the work Justin recounts how he converted to Christianity. The Dialogue remains of great, and varying, interest. It has important information on the development of Jewish-Christian relations, on the development of the text of the Old Testament, and on the existence and character of the early Jewish Christian community: Justin's story of how he became a Christian is one of our earliest conversion accounts. The Dialogue is an ideal textbook for classes investigating the development of religion in Late Antiquity since it touches on many aspects of religion in the Roman Empire. This edition of the Dialogue with Trypho is a revision of Thomas B. Falls's translation, which appeared in Fathers of the Church, vol. 6. Thomas P. Halton has emended the translation in light of the 1997 critical edition by Miroslav Marcovich, and he has provided extensive annotation to recent scholarship on the Dialogue. Michael Slusser has edited the volume to bring it into conformity with the new Selections from the Fathers of the Church series.

Creative Encounters explores the forms and functions of contemporary interreligious dialogue by focusing on artists who are active in this field across different art forms and different religious positions. It seeks to understand how artists formulate a dialogical worldview in a religiously plural and post-secular context and what motivates them to engage in dialogue. Traditional normative theories of interreligious dialogue are called into question. Critical attention is brought to the narrow focus on dialogue as a purely intellectual quest for making the religious other, as an abstract but coherent theological and historical entity, intelligible. A contrasting view of dialogue as a question of interpersonal ethics inspired primarily by the philosophy of Buber is introduced. The study is thoroughly empirical in scope, building on in-depth interviews with artists. The analytical approach is qualitative, resting on a hermeneutically inspired epistemology.

In 1993, 8000 representatives of the religions of the world gathered in Chicago, on the centennial of the historical 1893 World's Parliament of Religions. The objectives were to "promote understanding and cooperation among religious communities and institutions" and "encourage the spirit of harmony and celebrate, with openness and mutual respect, the rich diversity of religions.'" The Parliament also raised a pressing question: How do local Christians respond when they discover that the religions of the world now reside in their town? Most of the non-Christian representatives to the first Parliament came from outside the U.S. In 1993, however, when the organizers invited the religious communities of Chicago to form host committees for the event, more than half turned out to be non-Christian: Baha'i, Buddhist, Hindu, Jain, Jewish, Muslim, Sikh and Zoroastrian. In this book, Paul Numrich presents eleven case studies of local Chicago-area Christian responses to America's changing religious landscape. Offering a broad, balanced, and sympathetic sampling, he wants to enable readers to make informed decisions about their own attitudes and strategies regarding their non-Christian neighbors. Included are Protestant, Catholic, and Orthodox Christian cases, cases from immigrant and African-American communities, and perspectives ranging from conservative to liberal, from evangelical to pluralist. His study will be of great interest to scholars of American religious pluralism but is also designed to be usable by adult congregational study groups and church leaders at all points on the theological spectrum and from every denominational background.

Originally published in 1939. After the death of Muhammad his community was ruled by three caliphs who kept their capital as Medina, the City of the Prophet. Under the rule of the caliphs those who did not confess the Muslim faith were under certain restrictions both in public and private life. This volume examines the social, cultural, religious and economic aspects of this period and includes chapters on: Government Service; Churches and Monasteries; Christian Arabs, Jews and Magians; Dress; Financial Persecution, Medicine and Literature and Taxation.

Within the complex religious landscape of modern India, the community of Sindh stands out as a powerful example of interfaith relations. This Hindu community moved to India and practiced Sufism following Sindh's inclusion to Pakistan in the 1947 partition. Drawing on a close analysis of literature and poetry, interviews with key informants, and a reading of historic rituals and architectures, Michel Boivin demonstrates that this active religious minority has managed to retain its unique Hindu-Sufi identity amidst the rigidification of official religions in both India and Pakistan. Of particular significance, Boivin argues, was the creation of sacred spaces called darbars. These shrines include a religious building where the Hindu Sindhis worship Sufi saints, chant Sufi poetry and perform Sufi rituals. In looking at this vibrant community as a trans-religious culture capable of navigating the challenges of the modern nation state, this book is an important contribution to understanding the Muslim-Hindu encounter in India.

This book introduces the theory of interreligious resilience as a means to developing deeper and more effective interreligious engagement and resilience. Michael S. Hogue and Dean Phillip Bell advocate for interreligious resilience as the ability to grow through encounters with religious difference. They argue that rather than the capacity to endure change and return to a normal status quo, a deeper, more complex resilience is characterized by an ability to learn through disturbances, disruptions, and uncertainty. This book integrates theory and practice by situating the practical tasks of interreligious engagement in theological and social contexts. It is systemic and multidimensional, rather than staying focused on isolated interreligious issues or interpersonal interreligious encounters. This book is essential reading for all religious leaders and other community leaders working with religious people in an interreligious world.

Interreligious Dialogue: From Religion to Geopolitics discusses how interreligious dialogue takes place within, and is influenced by, important sociological categories and theories, such as modernity, secularization, deprivatization, social movements, and pluralism. Starting from the study of interreligious coexistence, sacred spaces, and multi-religious rituals, the book explores the patterns of interreligious governance and politics and forms of interreligious social action in European, North American, and West and South Asian contexts. The contributors to this volume apply broader theories of organizational change and planning, communication, urban neighborhood and community studies, functionalist perspectives, and symbolic interactionism, thus presenting a wide range of possibilities for sociological engagement with studies on interreligious dialogue.

One of the most common religious practices among medieval Eastern Christian communities was their devotion to venerating crosses and crucifixes. Yet many of these communities existed in predominantly Islamic contexts, where the practice was subject to much criticism and often resulted in accusations of idolatry. How did Christians respond to these allegations? Why did they advocate the preservation of a practice that was often met with confusion or even contempt? To shed light onto these questions, Charles Tieszen looks at every known apologetic or polemical text written between the eighth and fourteenth centuries to include a relevant discussion. With sources taken from across the Mediterranean basin, Egypt, Syria and Palestine, the result is the first in-depth look at a key theological debate which lay at the heart of these communities' religious identities. By considering the perspectives of both Muslim and Christian authors, Cross Veneration in the Medieval Islamic World also raises important questions concerning cross-cultural debate and exchange, and the development of Christianity and Islam in the medieval period. This is an important book that will shine much needed light onto Christian-Muslim relations, the nature of inter-faith debates and the wider issues facing the communities living across the Middle East during the medieval period.

The centre of gravity of contemporary Christianity has shifted to the southern hemisphere. However, except in South America, almost all Christians in the southern hemisphere are minorities in their home countries. In Asia they live amongst the Muslim, Hindu, Buddhist, Shamanist or Taoist majorities, which are increasingly affecting the Christian theology that is done there. The same is happening in Africa, in the relation between African Christians and traditional African religions. A non-Western theology with its own images and concepts is coming into being. Translated from the original Dutch edition published in 2006, The Non-Western Jesus uses the concept double transformation as a guideline in the description of the genesis of this theology. For the author, this term indicates that concepts are applied to Jesus that in Western opinion add new dimensions to Jesus, while the concepts themselves are also changed through their application to Jesus. Change thus occurs on both sides. As a result, Jesus is undergoing a transformation that is both unprecedented and exciting.

The story of Saint Josaphat, a prince who gave up his wealth and kingdom to follow Jesus, was one of the most popular Christian tales of the Middle Ages, translated into a dozen languages, and cited by Shakespeare in The Merchant of Venice. Yet Josaphat is only remembered today because of the similarities of his life to that of the Buddha. In Search of the Christian Buddha is set against the backdrop of the trade along the Silk Road, the Christian settlement of Palestine, the spread of Islam, and the Crusades. It traces the path of the Buddha's tale from India and shows how it evolved, adopting details from each culture during its sojourn. These early instances of globalization allowed not only goods but also knowledge to flow between different cultures and around much of the world. Eminent scholars Donald S. Lopez Jr. and Peggy McCracken reveal how religions born thousands of miles apart shared ideas throughout the centuries. They uncover surprising convergences and divergences between these faiths on subjects including the meaning of death, the problem of desire, and their view of women. Demonstrating the incredible power of this tale, they ask not how stories circulate among religions but how religions circulate among stories.

From the first chapters overview of the historical, scriptural and theological rationale for the present situation in Israel/Palestine, the author leads us through the realities of life in Israel/Palestine with its politics, wars, security wall, settlements and ongoing struggles between the Palestinians and the Israelis. The ownership of land, water rights, human rights and religious rights are among the main issues that weave through this book---a book which is about two peoples and three religions struggling for their very survival. Lifted up for us are examples of key figures who are promoting peace and justice---some at the cost of their lives.The second chapter offers Liberation Theology as a viable way to bring peace in Israeli/Palestinian. From the Exodus, the author leads the reader through the history of Liberation Theology---its establishment within the Roman Catholic Church at Vatican Two in Rome in 1962-1965 and the reality of Base Christian Communities (Communidades de Base) as seen, particularly, in El Salvador and Salvadoran refugee camps in Honduras in the 1980s. Liberation Theology as it has developed and been lived in Israel/Palestine is then examined. As with Israel/Palestine the book looks at examples of key figures who are presently promoting peace and justice, again, some at the cost of their lives.The indigenous Christian community in Israel/Palestine (which has been reduced to a minority of between one to two percent) is lifted up as a people of hope for the area. With the ongoing violence from the Israeli Defense Force (IDF), who routinely bulldoze homes and make air attacks upon civilians while searching for terrorists, and the extremist Palestinian Muslims whohave bombed buses, cafes and markets in their suicide bombings, the Palestinian Christians are the only ones who have not yet resorted to violence. They have managed to maintain a non-violent stance, out of their faith base, as they have been forced out of their homes and villages and towns and cities and had restrictions imposed upon them by the Israeli government. Those who are leading the Christian community in this non-violent stance and those who are living out this way of life are seen as the Davids of this time, in this place. Be they indigenous Palestinian Christians or International witnesses and supporters of peace, or Jewish or Muslim peace seekers---all are given as examples of what is possible in an impossible situation.

From the first chapters overview of the historical, scriptural and theological rationale for the present situation in Israel/Palestine, the author leads us through the realities of life in Israel/Palestine with its politics, wars, security wall, settlements and ongoing struggles between the Palestinians and the Israelis. The ownership of land, water rights, human rights and religious rights are among the main issues that weave through this book---a book which is about two peoples and three religions struggling for their very survival. Lifted up for us are examples of key figures who are promoting peace and justice---some at the cost of their lives.The second chapter offers Liberation Theology as a viable way to bring peace in Israeli/Palestinian. From the Exodus, the author leads the reader through the history of Liberation Theology---its establishment within the Roman Catholic Church at Vatican Two in Rome in 1962-1965 and the reality of Base Christian Communities (Communidades de Base) as seen, particularly, in El Salvador and Salvadoran refugee camps in Honduras in the 1980s. Liberation Theology as it has developed and been lived in Israel/Palestine is then examined. As with Israel/Palestine the book looks at examples of key figures who are presently promoting peace and justice, again, some at the cost of their lives.The indigenous Christian community in Israel/Palestine (which has been reduced to a minority of between one to two percent) is lifted up as a people of hope for the area. With the ongoing violence from the Israeli Defense Force (IDF), who routinely bulldoze homes and make air attacks upon civilians while searching for terrorists, and the extremist Palestinian Muslims whohave bombed buses, cafes and markets in their suicide bombings, the Palestinian Christians are the only ones who have not yet resorted to violence. They have managed to maintain a non-violent stance, out of their faith base, as they have been forced out of their homes and villages and towns and cities and had restrictions imposed upon them by the Israeli government. Those who are leading the Christian community in this non-violent stance and those who are living out this way of life are seen as the Davids of this time, in this place. Be they indigenous Palestinian Christians or International witnesses and supporters of peace, or Jewish or Muslim peace seekers---all are given as examples of what is possible in an impossible situation.

Does religion bring peace or war? In order to discuss this fundamental question, it is essential to reflect upon religious education that shapes the views of religion among young generations. This book has developed from the special panel on "Religious Education and Peace" for the 19th World Congress of the International Association for the History of Religions (IAHR), the largest international organization in religious studies, which took place in Tokyo in March 2005. Its international contributors discuss the kinds of religious education used for peace education that is attempted or needed, in their respective societies faced with tensions and conflicts, not only between different religions but also between religion and secularism. This is the first book in the field that includes both Asian and Western writers (from Korea, Japan, Indonesia, Israel, Germany, Spain, UK and USA). It is an innovative attempt to build a bridge between the study of religion/religious education and peace education. This book was previously published as a special issue of British Journal of Religious Education

What is between us and the Christians is a deep dark affair which will go for another hundred generations . . ." (Amos Oz, Judas) Among the great social shifts of the post-World War II era is the unlikely sea-change in Jewish Christian relations. We read each other's scriptures and openly discuss differences as well as similarities. Yet many such encounters have become rote and predictable. Powerful emotions stirred up by these conversations are often dismissed or ignored. Demonstrating how such emotions as shame, envy, and desire can inform these encounters, Holy Envy: Writing in the Jewish Christian Borderzone charts a new way of thinking about interreligious relations. Moreover, by focusing on modern and contemporary writers (novelists and poets) who traffic in the volatile space between Judaism and Christianity, the book calls attention to the creative implications of these intense encounters. While recognizing a long-overdue need to address a fundamentally Christian narrative underwriting twentieth century American verse, Holy Envy does more than represent Christianity as an aesthetically coercive force, or as an adversarial other. For the book also suggests how literature can excavate an alternative interreligious space, at once risky and generative. In bringing together recent accounts of Jewish Christian relations, affect theory, and poetics, Holy Envy offers new ways into difficult and urgent, conversations about interreligious encounters. Holy Envy is sure to engage readers who are interested in literature, religion, and, above all, interfaith dialogue.

In this study of Lord Shaftesbury Victorian England s greatest humanitarian and most prominent Christian Zionist Donald M. Lewis examines why British evangelicals became fascinated with the Jews and how they promoted a teaching of esteem that countered a teaching of contempt. Evangelicals militated for the restoration of Jews to Palestine by lobbying the British cabinet on foreign policy decisions. Professing their love for the Jews, they effectively reshaped the image of the Jew in conversionist literature, gave sacrificially to convert them to Christianity, and worked with German Pietists to create a joint Anglican-Lutheran bishopric in Jerusalem, the center (in their minds) of world Jewry. Evangelical identity evolved during this process and had an impact on Jewish identity, transforming Jewish-Christian relations. It also changed the course of world history by creating a climate of opinion in the United Kingdom in favor of the Balfour Declaration of 1917, which pledged British support for a Jewish homeland in Palestine. The movement also bequeathed a fascination with Christian Zionism to American evangelicals that still influences global politics.

The title describes Dan Bar-On's method of using storytelling as both a qualitative biographical research method and as an intervention, to bring people from opposite sides to a dialogue. Such work needs slow pace and long-term commitment, with a special combination of a scientific rigorous analysis with a sensitive approach toward the people one approaches. The book first surveys the author's earlier work in this field, in the Kibbutz, with families of Holocaust survivors and descendents of Nazi perpetrators, bringing the two groups together. However, most of the book is devoted to Bar-On's work with Palestinians, both Israeli-Palestinians and Palestinians from the PNA. Through different settings (working with PRIME on developing a school textbook with two narratives; with refugees; at a University setting with a mixed students group; conducting interviews in Haifa) he describes the hardships of peace building 'under fire', but also the potential achievements of such work.

Christians, Muslims and Jews all stem from one man, Abraham, and yet relations between them are so often strained. Three men of faith - one Jew, one Muslim and one Christian - debate the differences between them. The result is a compelling discussion: What do their faiths teach on the big issues of life? What can be done to make for better relationships in the future? What can be done on the big global areas of conflict and tension? How can they get along? For hundreds of years, many of the biggest global conflicts have been fuelled by religious hatred and prejudice. It is evident, in the early part of the 21st century that not much has changed. Whether it is fundamentalist Muslims waging jihad in Afghanistan and Pakistan, or the perpetual low scale hostilities between Israel and the Palestinians, to the man in the street, religion seems to make people more likely to fight each other, not less. Why is this? Why Can't They Get Along? is a powerful and much needed account. Current, passionate and compelling it is essential reading.

The thirteenth century mystic Ibn `Arabi was the foremost Sufi theorist of the premodern era. For more than a century, Western scholars and esotericists have heralded his universalism, arguing that he saw all contemporaneous religions as equally valid. In Rethinking Ibn `Arabi, Gregory Lipton calls this image into question and throws into relief how Ibn `Arabi's discourse is inseparably intertwined with the absolutist vision of his own religious milieuthat is, the triumphant claim that Islam fulfilled, superseded, and therefore abrogated all previous revealed religions. Lipton juxtaposes Ibn `Arabi's absolutist conception with the later reception of his ideas, exploring how they have been read, appropriated, and universalized within the reigning interpretive field of Perennial Philosophy in the study of Sufism. The contours that surface through this comparative analysis trace the discursive practices that inform Ibn `Arabi's Western reception back to the eighteenth and nineteenth century study of "authentic" religion, where European ethno-racial superiority was wielded against the Semitic Otherboth Jewish and Muslim. Lipton argues that supersessionist models of exclusivism are buried under contemporary Western constructions of religious authenticity in ways that ironically mirror Ibn `Arabi's medieval absolutism.

This book explores the diverse views of Gentile impurity found in Second Temple and raddinic sources. Christine Hayes seeks to determine the role such views played in the rise and development of sectarianism within late antique Jewish society and in the regulation of Jewish-Gentile others. Hayes discovers that different views on the question of Gentile impurity led to widely varying definitions of group identity and the permeability of group boundaries among the ancient Jews. These differing views of impurity resulted in widely divergent attitudes towards intermarriage and conversion - the two processes by which boundaries may be penetrated. She argues that different views of the possibility of conversion, based on differing ideas about impurity, were the key factors in the formation of Jewish sects in the second temple period, and in the separation of the early Christian Church from what would later be rabbinic Judaism.

This volume of the Building Bridges Seminar, Power: Divine and Human, Christian and Muslim Perspectives, comprises pairs of essays by Christians and Muslims which introduce texts for dialogical study, plus the actual text-excerpts themselves. This new book goes far beyond mere reporting on a dialogical seminar; rather, it provides guidance and materials for constructing a similar dialogical experience on a particular topic. As a resource for comparative theology, Power: Divine and Human is unique in that it takes up a topic not usually explored in depth in Christian-Muslim conversations. It is written by scholars for scholars. However, in tone and structure, it is suitable for the non-specialist as well. Students (undergraduate and graduate), religious leaders, and motivated non-specialists will find it readable and useful. While it falls solidly in the domain of comparative theology, it can also be used in courses on dialogical reading of scripture, interreligious relations, and political philosophy.

The interaction between Muslims and the other religious denominations of the Middle East in the period 620-1020 is the subject of this volume. This is arguably the single most important issue in the history of the early Islamic Middle East, since the Muslims were initially a minority in the lands that they had conquered and so had to reach some modus vivendi with the various religious communities in their realm. Fifteen articles by leading scholars shed light on this process from a number of different perspectives: historical, conceptual, legal, social and theological. An introduction both gives an overview and examines possibilities for future research. The period under study is demarcated at one end by the Prophet Muhammed (d. 632) who, as the Qur'an tells us, had to deal with Jews, Christians and polytheists. At the other end lies the great legal/political thinker Manardi (d. ca. 1020), by whose time the Middle East had become substantially Islamicised.

In response to the religious and spiritual transition experienced in our modern world, Chung creates a postcolonial framework for inter-religious exchange, focussing on issues of interpretation, moral deliberation and ethical praxis. He investigates the relationship between hermeneutical theory and ethics and produces a new theory for intercivilizational dialogue, studying theological-philosophical theory of interpretation, ethics, the experience of cultural hybridity and inter-civilisational alliance, set within multiple horizons and diverse contexts

Join interfaith commentator Eboo Patel as he explores what it means to be "literate" about other faiths, how interfaith cooperation "works" and why, the skills needed for interfaith cooperation and the significant role that our institutions, including colleges and faith communities, can play in this process. This resources contains all he material needed by class participants and the group facilitator. SOLD SEPARATELY. Embracing Interfaith Cooperation DVD. This resource features five 10-15 minute presentations by Eboo Patel, each of which is followed by video of Patel interacting with a small, diverse group of adults and young adults as they respond and discuss interfaith issues. Eboo Patel believes religion is a bridge of cooperation rather than a barrier of division. Inspired by his faith as a Muslim, his Indian heritage and his American citizen ship, he speaks to his vision of interfaith harmony at places like he Clinton Global Initiative, The Nobel Peace Prize Forum, as well as college and universality campuses across the country. He is a regular contributor to the Washington Post, USA Todayand he Huffington Post."