Secondly, we should do our best to be fair.
This means, for instance, when comparing Christianity and Islam, having a right balance between highlighting similarities and pointing out differences, so that our picture is not distorted. In this, Christians must not ignore the Old Testament when looking at issues such holy war, polygamy, penal code, prophethood, and theocracy.
Finally, we need to study Islam and befriend Muslims. In interacting with Islam, it is critically important that we use Islamic material in an appropriate way. We should adopt a learning and humble attitude. We need to acknowledge that the Muslim community is the custodian of its own tradition: they are the authoritative interpreters of their Scriptures.
Some approaches tend to christianise Islam, others to demonise it; neither does justice to Islamic teaching which should be considered on its own merits. A Christian perspective on Islam ought to be incarnational, sympathetic and critical.
It should be concerned more with Muslim people than with Islam. As disciples of Jesus Christ, we are under a double obligation to love our Muslim neighbours as ourselves and to share the good news with them.https://nauwiecortotil.ga/is-warehouse-deals-inc-part-of-amazon.php
A Plea for Dialogue Between Christians and Muslims - Lausanne Movement
Not only do the two commands go hand in hand but the second is best carried out as an expression of the first. Each lead article had several commissioned responses, and was published by dozens of publications around the world. View all Articles. Grouping: Cape Town Global Conversation. Gathering: Cape Town.
Topics: Contextualization , Islam. Connecting with the New Global Youth Culture. Ben Pierce. Lausanne Global Analysis. Jim Harries.
Dialogue of life between Christians and Muslims
Cities , Contextualization , Orality. Toward True Globalism in World Missions. Steve Moon. Contextualization , East Asia. Witness or Whiteness? Ceric, whose homeland in former Yugoslavia was torn apart by ethnic and religious strife in the s, said it was time for serious dialogue among mainstream faith leaders after years in which violence by Islamist radicals has dominated the headlines. Miroslav Volf, a Yale theologian co-hosting the sessions, agreed this and other recent interfaith encounters in Europe and the Middle East pointed to a growing interest in seeking more Christian-Muslim understanding.
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- Muslim-Christian Dialogue.
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- La place de la Cour Pénale Internationale dans la société des Etats (Logiques Juridiques) (French Edition).
The Common Word project, started last October by Muslim scholars, says Christianity and Islam share two common core values — love of God and love of neighbor. The group says discussions on this among experts can help defuse tensions between the faiths.
Jesus: A Foundation for Dialogue Between Muslims and Christians
The Common Word group, a multinational platform for mainstream faith in a religion with no central authority, will meet Anglicans in October and Pope Benedict in November. There was also significant, sincere openness on the part of Muslims. Then two things happened:. The dialogue with the Orthodox and with other Christian confessions is regular: we meet every year, there are mixed commissions. This development blocked everything, because its stance is rejection of the other .
The position of the Salafis is, on many points, in opposition to modernity and to the West that is its origin; this has led to a diminution of dialogue. It is worth noting that this resumption is due precisely to the address in Regensburg. And this is acknowledged by some Islamic experts as well .
If it prompted a positive response, this is because he spoke truth, and without hatred.
Christianity and Islam
This confirms that if there is no truth in dialogue, it produces nothing. About fifty people will participate in the forum, in equal numbers, although the names have not been published. But already it is possible to sketch some perspectives for opening a collaboration. I think that we can take many steps forward. But the many points of misunderstanding and friction must be confronted with tranquility and sincerity.
On the Muslim side, it is important that they clarify the significance of our faith in the Trinity, in the incarnation of the Word, the unity of God, etc. But if the accusations are true, we must change. In the West, there has been controversy over the opening of Islamic schools or mosques.
But this is not a problem that concerns Islamic-Christian dialogue.
Prohibitions or bans come from the secular state, and are not intended to defend Catholics. The problem here is of agreeing on what a place of worship is, which must not be confused with a place of militancy and struggle. The state must clarify what the characteristics of these places must be, and if anyone breaks these rules, it must have the authority to take away this right. The same is true of the schools. In France, for example, there are rules that the state imposes in order to recognize any school, including Islamic ones.
These norms must now be clarified.