Theory after Dialogue: Christian-Muslim Engagement Today and Tomorrow

The phenomenon of Christian–Muslim dialogue has had a very chequered history. At varying times, three broad modes of engagement can be said to have operated: antipathy, affinity and inquiry, and these three modes can be found still in today's world. In some places, hostility and antipathy abound. In others, voices and actions express cordial friendship, détente and affinity. In this latter climate, the prospect of engagement in mutual inquiry and cooperative ventures is not only theoretically possible, but actively pursued, and in the first decade of the twenty-first century, a number of notable initiatives in the arena of mutual inquiry have taken place. This article addresses aspects of the context and development of Christian–Muslim dialogue as a modern phenomenon, and then turns to a review of three twenty-first century developments – the Building Bridges seminar series; the Stuttgart-based Christian–Muslim Theological Forum and the “Common Word” letter. It also reflects on the models and theology of dialogue, including not only theology for dialogue, but also theology in and – importantly – after dialogue.

Reactive Co-Radicalization: Religious Extremism as Mutual Dicontent

Extremist rhetoric and behaviour, including violence, emanating from those fearing and opposed to Islamic extremism—and typically generalising that to Islam or Muslims—is undeniable. Equally, there is evidence of Muslim rhetoric that fires up fears of a threatening West and antipathy to religious ‘others’ as damned infidels, including Christians and Jews who are otherwise regarded as co-religionists—as ‘peoples of the Book’. Mutual discontent and antipathy abound. On the one hand, Islamic extremism provokes a reactionary extremism from parts, at least, of the non-Muslim world; on the other hand, Muslim extremism appears often in response to the perception of an aggressive and impositional colonising non-Muslim world. ‘Reactive Co-Radicalization’, I suggest, names this mutual rejection and exclusionary circle currently evident, in particular, with respect to many Muslim and non-Muslim communities. This article discusses reactive co-radicalization as a hermeneutical perspective on religious extremism with particular reference to two European cases.

Essays on Inequality and Integration

Inequality and integration have been sociology’s two key paradigms since the classics, associated with the names of Marx and Durkheim and Europe’s current economic crisis has forcefully reinvigorated their joint relevance. Above all, the debt crisis has fueled the wheel of social inequality: cash-starved states are further forced to cut back on public expenditures, to minimize the margin for redistribution and to raise new challenges for the integration policies addressing the emerging disparities. At the same time, global environmental and demographic problems, intertwined with escalating migration pressure, tear at the texture of European and all Western societies, in particular, the unequal impact of climate change and the unequal distribution of population growth make migration and integration paramount public policy issues and a soaring source of social conflict. In principle, the inequalities engendered by these cascading processes are also an opportunity. They increase the diversity of society and can bring about innovation and growth. Our desire and ability for social integration depends, above all, on the ultimate balance between these advantages and disadvantages. The chapters in the volume concentrate on the opportunities as well as the risks associated with these social changes from various angles. They are a handpicked set of outstanding contributions from the Congress of the Swiss Sociological Association that took place at the University of Bern, June 26–28, 2013.

Astrotheology: Exoplanets, Christian Concerns, and Human Hopes

Are there planets beyond our solar system? What may appear quite plausible now had only been a hypothesis until about twenty years ago. The search for exoplanets is driven by the interest in the “habitable” ones among them. Could such planets one day in the far future provide resources or even shelter for humankind? Will we find one day a habitable planet that is even inhabited? These kinds of imaginative speculations drive public interest in the subject. Imagining alien intelligent life in the universe is not at all new. When Ted Peters called for establishing the field of “astrotheology,” he was certainly thinking less of historical precedents than of something analogous to the emerging field of astrobiology. Will astrotheology result in the decentering of humanity in cosmic dimensions? One could also conclude that we are alone, at least for all practical purposes.