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Interreligious Learning: Dialogue, Spirituality and the by Dr Michael Barnes S.J.

By Dr Michael Barnes S.J.

Taking the topic of studying as critical to the in charge perform of interfaith discussion, Michael Barnes discusses a Christian spirituality which builds on virtues of hospitality and the welcoming of different traditions, when retaining the significance of distinction and particularity within the look for which means. every one bankruptcy explores how religion grows as anyone crosses a threshold into one other spiritual global and learns sensitivity to echoes of the identified within the unknown. Encounters with the spiritual different, refracted via texts, conversations, artefacts and areas, are used to demonstrate the traditional Patristic subject matter of 'seeds of the Word'. Cumulatively they convey that religion which learns how you can have interaction imaginatively with one other spiritual international continuously returns to the 'home' culture, reinvigorated in its appreciation of the opposite. This publication contributes to present comparative theology reports, utilizing a theological method of interreligious reviews complementary to at least one in keeping with the adventure of interpersonal kinfolk.

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Extra resources for Interreligious Learning: Dialogue, Spirituality and the Christian Imagination

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Analogous points can be made about the religions of India and the Far East. Checking on the appearance of the new moon, calculating the date of Easter, consulting complex stellar horoscopes, may seem like a mind-dulling legalism, but it represents something so obvious, yet so subtle, that it is easily missed. The practice of regular prayer or meditation, through the day, through the year, gives hope and meaning to people’s lives. Communal rituals and formal practices give clarity and authority to the community of faith.

Harvard University Press, 2007), pp. 1–22. Marshall Hodgson, Rethinking World History: Essays on Europe, Islam, and World History (Cambridge University Press, 1999), p. 217. 30 Meetings safeguard their particular vision of things; sooner or later the pursuit of narrow self-interest is bound to breed resentment and even to break out in violence. Underlying this narrative, it would be fair to say, is an account of ‘the religions’ as versions of some generic ‘religion’. Islam, Hinduism, Buddhism, Sikhism etc.

In its origins, of course, this is a form of timekeeping, marking the key moments of the day – sunrise, midday, sunset – with a time of remembrance and praise of God. The structure is almost as old as Christianity itself. It is also reminiscent of the practice of prayer in Islam. Muslims too order the day with prayer at five specific moments. In the mosque a clock keeps the times that are to be observed not just by those present but by all Muslims, the complete community or umma. And, to return to the example of traditional Buddhist practice with which I began, the time of meditation is part of a much broader and more structured marking of time that gives a certain rhythm to life as a whole.

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