991 resultados para 230 Christianity
Resumo:
The phenomenon of ChristianMuslim 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, dtente 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 ChristianMuslim 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 ChristianMuslim 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.
Resumo:
Since 9/11, 2001, a new form of religious extremism has arguably emerged, one which paradoxically portrays itself as a counter to another perceived extremism regarded as a real and imminent threat. Within North America and Western Europe, as elsewhere, there is an upsurge of various forms of reactionary rhetoric and opposition expressed towards Islam and Muslims. An increase in extremist behaviour, even violence, is appearing from quarters opposed to, or varyingly fearful of, Islamic extremism if not Islam or Muslims. Islamophobia, as a manifestation of fear of an exclusionary Islam, manifests as exclusionary or negatively reactive behaviours with Muslims and Islam as the target. This article explores the idea that Islamophobia can be regarded as a manifestation of religious extremism and, further, that such extremism is construable as reactive co-radicalization. It focuses on two European cases the 2009 Swiss ban on the building of minarets and the 2011 Norwegian massacre carried out by Anders Breivik as examples of this reactive co-radicalization. This term, I suggest, is an apt denominator for the exclusionary reaction to the rising presence of Islam within otherwise secular, albeit nominally Christian, Western European and North American societies, among others.
Resumo:
Extremist rhetoric and behaviour, including violence, emanating from those fearing and opposed to Islamic extremismand typically generalising that to Islam or Muslimsis 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-religionistsas 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.
