The Significance of Interfaith Dialogue in the Contemporary World by Danyar M. Ali

Authored by SUSI 2023 Alumni Danyar M. Ali

It is fast becoming important in today's world for interfaith dialogues to be appreciated more amidst the religious and cultural diversity characterizing society. This dialogue will not only help people understand one another, but it is also a very important tool in building bridges, and creating peace, and coexistence among such communities. Interfaith dialogue can play a fundamental role in reducing tensions and conflicts, countering extremism, and opening up society towards tolerance.

Another significant result of interfaith dialogue is that it aspires to the complete elimination of misunderstandings and biases between the adherents of various confessions. These usually come from a shortage of knowledge and gaps in personal contact with other people, so very often, this disunity can be solved after the representatives of various confessions sit down together to discuss problems openly and honestly. This helps lessen the fear and suspicion of one another and builds even more trust among religious groups.

Interfaith dialogue leads to increased respect and tolerance in society. As people learn to listen to and understand different perspectives, this will contribute to the development of respect for differences and to a more diverse and open society. Such a dialogue also makes one introspect his belief system yet be open to the thoughts of another. This eventually leads to a vibrant and resourceful society where differences become a form of blessing rather than a point of intimidation.

On the other hand, interfaith dialogues can serve as a looming factor in settling social and political issues. Often, religious factors have to do with problems of global complexity. Inter-religious dialogue thus forms a channel for religious leaders and their believers to find peaceful solutions through their cooperation. This cooperation could also extend to other specified areas, such as the fight against poverty, inequality, and climate change. To this effect, when different religions make a common cause in serving the community, this serves to solve not only the problems at hand but also to reinforce their relations.

Interfaith dialogue also provides avenues for spiritual learning and growth. Each religion carries with it a certain wisdom and unique insights into life and existence. People can learn from the insights of one another through dialogue, thus broadening their horizons. Thus, this will enrich the spiritual and moral life of people and society as a whole. Additionally, interfaith dialogue may help individuals understand their own beliefs more deeply and to think more critically about religious issues.

It is also expected that interfaith dialogue can play a significant role in safeguarding and strengthening religious freedom from the religious oppression and discrimination that still exist in the current world. When religious groups work in unison, they can be stronger to protect the rights of religious minorities against every other form of oppression. This becomes important in bringing about a society where everybody can comfortably practice their beliefs without fear of oppression or discrimination.

Interfaith dialogue also proves to be very important in education. We can teach young people how to view differences and comprehend religious diversity through curricula and joint activities. It is an influence on the new generation in regard to opening up and being more open-minded towards religious or cultural differences. The less children and youngsters are introduced to the existence of different religions, the more they will create a society where differences are a source of fear and hostility rather than a source that enriches social and cultural life.

The other positive aspect of interfaith dialogue is that this dialogue can challenge extremism and terrorism. Religious leaders can, through dialogue, stand up together against any extreme interpretation of religion and disseminate a message of peace and tolerance. This is important in saving the youth from the clutches of extremist ideologies. Sending back to society a signal that different religions come together to raise their voices against violence and terrorism gives a powerful message to the groups who use religion for such violent purposes.

In this way, interfaith dialogue may also serve as a means of preserving cultural and religious heritage. The cooperation and mutual understanding may provide a way for the different religious groups to help each other in the preservation of sacred sites, traditions, and values that are deemed important to be kept in the culture. This goes a long way toward preserving some semblance of cultural diversity in the world and preventing the loss of historic sites and ancient traditions. Also, through dialogue, different religions can learn how to respect each other's sacred sites and work together to protect them.

Finally, interfaith dialogue brings human commonality into development. Irrespective of religious differences, we are all ultimately human, sharing the same basic needs and aspirations. Real dialogue lets us understand this human commonality and builds much better relations based on that. Something shared in common can become a platform on which to cooperate and come together against challenges that face all of humanity, such as poverty, disease, and climate change.

Interfaith dialogue also can play an important role in maintaining world peace. In a world where conflicts and wars are very often related to religious factors, interfaith dialogue can become an important tool for solution of conflicts and the search for peaceful solutions. When religious leaders and believers learn to sit together and discuss, it may become an example for politicians and decision-makers on how one can resolve differences in a peaceful manner.

Yet, interfaith dialogue is not easy-it is fraught with its own barriers. Deep differences in beliefs and traditions, a history of conflict and hostility, and the fear of losing one's unique identity stand as deterrents to effective dialogue. Some individuals and groups also harbor fears that this dialogue might make their convictions weak or that compromise on basic principles regarding their religion may have to be made.

It is, therefore, of essence to conduct interfaith dialogue in a proper and sensitive way. Participants should regard the differences of others with respect and try to achieve commonalities without the intention of convincing others about one's beliefs. A very essential aspect is that this interfaith dialogue should not remain restricted to religious heads; it reaches people at the grassroots level also. For that continuous education and sensitization is required.

We can derive from this that, notwithstanding all the obstacles and barriers, interfaith dialogue is one of the most important tools which can be used in trying to establish a world that is more peaceful and united. It is through dialogue that we understand how to respect differences and find commonality. We can solve together many of the problems that all human beings face. But together, we can foster a society that recognizes that diversity in religion and cultures is an asset, not a source of conflict or division.

That is why all of us-in our personal lives, our communities, our states-should take every possible measure to encourage and give support for interfaith dialogue. It is by encouraging and giving support to the people and organizations who work in this area of expertise. It is necessary that the values of tolerance and respect for differences be emphasised, taught, and spread through our education systems and the media. Only then will we be able to head toward a world where peace and coexistence will have first place over fear and hostility.

Interfaith dialogue is not, lastly, a religious but a human issue and one concerning the fate of all of us. It is the way to greater understanding, closer cooperation, and peace in this world. Let us all join this process and take part in building a good future for all humankind.

Featured JES Author: Raimundo César Barreto, Jr. on "José Míguez Bonino and the Third-World Challenge to the Ecumenical Movement"

Issue 59.3 of the Journal of Ecumenical Studies is now available! It features essays originally presented as papers for the North American Academy of Ecumenists annual meeting at St. Mary's University in San Antonio, Texas, November 16-17, 2023.

For each issue, the Diablogue features one author and makes a full-text PDF version of their article available for 60 days on Project Muse. In this issue, we feature Raimundo Barreto’s "José Míguez Bonino and the Third-World Challenge to the Ecumenical Movement,” which can be accessed HERE.

Raimundo C. Barreto is an associate professor of World Christianity at Princeton Theological Seminary, where he has been teaching since 2014. He holds a bachelor’s degree in theology from Seminário Teológico Batista do Norte do Brasil, an MDiv degree from McAfee School of Theology at Mercer University, and a PhD in religion and society from Princeton Theological Seminary. Before coming to Princeton, he taught at various institutions in Brazil and was the director of the Division on Freedom and Justice at the Baptist World Alliance.

Barreto is the author of Protesting Poverty: Protestants, Social Ethics, and the Poor in Brazil (Baylor University Press, 2023) and Base Ecumenism: A Latin American Contribution to Ecumenical Praxis and Theology (Augsburg Fortress, 2025). He is working on a new book titled Christians in the City of São Paulo: The Shaping of World Christianity in a Brazilian Megacity (Bloomsbury). He is also the co-editor of the Journal of World Christianity, the general editor of the World Christianity and Public Religion Series published by Fortress Press (2017–24), and a convener of the World Christianity Conference since 2018. In addition to his publications, which include numerous journal articles and book chapters, he has served on boards and committees of various organizations, including the Conference of NGOs in Consultative Relationship with the United Nations (CoNGO), Hispanic Theological Initiative (HTI), Overseas Ministries Study Center (OMSC), Baptist World Alliance (BWA), Aliança de Batistas do Brasil, American Baptist Churches (ABCUSA), the Alliance of Baptists, the National Council of Churches USA, and the World Council of Churches (WCC).

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In a few sentences, what is the main argument of your J.E.S. article?

This article explores the role of José Míguez Bonino in the ecumenical movement, focusing on his emphasis on a third-world perspective and the significance of addressing social justice in Christian unity. In this context, the term 'third world' refers to an emancipatory project that emerged in the 1950s, influenced by the struggles of the global South against colonialism and imperialism. This project, which influenced Bonino and other theologians from the global South, encouraged them to conceive a more inclusive and justice-oriented approach to unity. Bonino stressed the importance of basing the concept of unity in history and context, rejecting an idealized view in favor of a nuanced understanding that recognizes conflict, division, and differences. He highlighted the radical contextuality of human existence and the essential location of discourses, emphasizing the struggle for meaningful unity within a broadened understanding of oikoumene, grounded in justice and solidarity with the oppressed. This perspective makes the urgency and importance of a more inclusive and justice-oriented approach to unity a key focus for future ecumenical efforts.

How did you get interested in the topic?

This topic came to me as a result of my personal and academic journey. Raised in an anti-ecumenical evangelical church in Brazil, I was initially presented with resistance and misrepresentation towards the ecumenical movement. Paradoxically, this experience sparked a strong desire in me to understand and contribute to this movement.

As I delved into the history of Brazilian Protestantism, I discovered the significant role of ecumenical engagement in the struggles of the impoverished majority of the Brazilian people. This was particularly evident through a movement called Iglesia y Sociedad en America Latina (ISAL), which laid the foundations for what can be termed a Protestant branch of Latin American liberation theology. In studying this movement, featured in my book "Protesting Poverty: Protestants, Social Ethics and the Poor in Brazil" (Baylor University Press, 2023), I came to realize the significant role of José Míguez Bonino as an ecumenical figure since the early 1960s. He progressed from being a Methodist pastor advocating for local ecumenical relations in Mendoza, Argentina, to co-founding ISAL. Bonino was also the only Latin American Protestant to attend Vatican II and one of the first to interpret it in the region. His participation in the second meeting of the Catholic Episcopal Conference of Latin America in Medellin, which sparked liberation theology in the continent in 1968, was a pivotal moment in his journey. This event, along with his tenure as a regional president of the Faith and Order Commission and member of the W.C.C. Central Committee, solidified his presence and leadership in many ecumenical initiatives in Latin America and beyond.

Furthermore, as a liberation theologian in dialogue with partners from a broader ecumenical network, he contributed to reshaping prevalent perspectives in the pursuit of unity within the ecumenical movement. An invitation to discuss his role as a Latin American Protestant interpreter of Vatican II at a conference in Louvain last year finally provided me with an opportunity to highlight the theological influence of this still relatively unknown Latin American theologian on the ecumenical movement and its understanding of unity.

How do you think Bonino's understanding of "oikoumene" is helpful in thinking about ecumenical efforts?

Oikoumene is a word derived from the Greek, which generally means "the whole inhabited world," and which, since its absorption into Christian vocabulary, has been defined both religiously and politically. The question is, who defines oikoumene? And, who is part of the oikoumene, and who is left out? There was a time when this word referred to those who lived within the boundaries of the Roman Empire. Later, it became a reference to the Christian world while preserving the memories of the church's connections with the empire. Over the centuries, it has been used in different ways. Yet, oikoumene has often been defined by those in positions of power and privilege.

In the modern era, it was adopted by the ecumenical movement in reference to the Christian ideal of universal unity inspired by Jesus's prayer in John 17. What José Míguez Bonino and others have brought to the table is the need for ecumenical efforts to take seriously those who have been made invisible in those conversations and for Christians everywhere to do a self-examination to see how they have been complicit in the exclusion and erasure of others. Thus, the terms in which oikoumene is defined must be revisited, and the voices of the victims of oppression, the poor, and all those who remain excluded must be heard. His understanding of unity is broader than the classical call for church unity, and it challenges not only ecumenical conversations on Christian unity but also Christian self-understanding and priorities. I engage in a fuller conversation on this topic in my new book, Base Ecumenism: A Latin American Contribution to Ecumenical Praxis and Theology, (Series: Shapers of Ecumenical Theology) with Augsburg Fortress Press, which should be out in Spring 2025.

Book Review: Overcoming Orientalism - Essays In Honor of John L. Esposito

Book Review: Overcoming Orientalism: Essays in Honor of John L. Esposito

In a recent issue of the Journal of Ecumenical Studies (59.2), we published a review essay of  Overcoming Orientalism: Essays in Honor of John L. Esposito, edited by Tamara Sonn and published by Oxford University Press in 2021. The review essay, by Seth Ward (University of Wyoming, retired), can be read HERE.

John L. Esposito is a Distinguished University Professor and Founding Director of the Prince Alwaleed Bin Talal Center for Muslim-Christian Understanding (ACMCU) and the Director of The Bridge Initiative at Georgetown University. He currently serves as a board member of the Dialogue Institute and Journal of Ecumenical Studies. He earned his PhD from Temple University’s Department of Religion and once served as president of the American Academy of Religion and Middle East Studies Association of North America. He has also been a member of the World Economic Forum’s Council of 100 Leaders and the E. C. European Network of Experts on De-Radicalisation, a Senior Scientist for The Gallup Center for Muslim Studies, and appointed by Kofi Annan to the UN Alliance of Civilizations member of the High-Level Group with Archbishop Tutu and others. He has served as a consultant to the U.S. Department of State and other agencies, European and Asian governments, corporations, universities, and media outlets worldwide.  Learn more about his illustrious career and the impact he has made in building bridges of understanding in this Lifetime Achievement Award video from ACMCU.

Featured JES Author: Rev. Dr. Gisela Uzukwu on "Crisis of Faith: Today's African Christians and Mami-Wata"

Issue 59.2 of the Journal of Ecumenical Studies is now available! For each issue, the Diablogue features one author and makes a full-text PDF version of their article available for 30 days on Project Muse. In this issue, we feature Gisela Uzukwu’s "CRISIS OF FAITH: TODAY’S AFRICAN CHRISTIANS AND MAMI-WATA.” A full-text PDF version of the article can be accessed HERE.

Dr. Gesila Nneka Uzukwu is a scholar of New Testament Studies in the Department of Philosophy and Religious Studies, Faculty of Arts, Nasarawa State University, Keffi, Nigeria. She holds a bachelor’s in Philosophy, bachelor’s in Theology, M.A and Licentiate in Theology and Religious Studies, and PhD in New Testament Studies (Katholieke Universiteit Leuven, Belgium).

Her research interests are in New Testament Studies, Pauline literature, gender studies, and African Spiritualities and Theodicy. She is currently the Head of Department of Philosophy and Religious Studies, Nasarawa State University. She is the author of The Unity of Male and Female in Jesus Christ: An Exegetical Study of Galatians 3:28c in Light of Paul’s Theology of Promise. With her doctoral defence in New Testament Studies, she became the first African Woman to have obtained a Doctorate in Biblical Exegesis in Katholieke Universiteit Leuven, Belgium. She has written several articles in both National and International journals. She is also a member of several editorial boards, such as, (a) Sapientia Logos: A Journal of Biblical Research & Interpretation in Africa; (b) THE CATHOLIC VOYAGE African Journal of Consecrated Life. A Publication of the Conference of Major Superiors of Nigeria; (c) Rubicon – NSUK Journal of Philosophy and Religion.

What is the argument of your J.E.S. article?

The J.E.S. article examines African Mami-wata spirituality in conversation with the present crisis of faith witnessed by many African Christians at the grassroots. The works of David Barrett, Philip Jenkins, and Andrew Walls have reiterated the intriguing shift in the center of Christianity to the Global South. In spite of all the creative theological enterprise that this paradigmatic shift has brought about, the issues of theodicy and Mami-wata spirituality have not been given the attention they rightly deserve. Yet, at the grassroots of African Christianities, Mami-wata spirituality in different forms has been used as an interpretative grid to explain the harsh existential problems confronting many African Christians. Unfortunately, systematic theologies in the Western traditions and their low-cost imitations in Africa have not engaged this crisis of faith at the grassroots of African Christianity, which is readily caused by the pragmatic appropriations of Mami-wata spirituality as a hermeneutical tool in order to interpret the existential problems of many African Christians. 

How, in your view, has the figure of Mami-Wata offered a solution to the problem of theodicy that Christianity has not?

The failure of African Christianity in its inability to solve the political and economic crisis of the African continent has further led many African Christians to seek help and solutions within the cultural precinct of traditional African spirituality. Historically, African Pentecostal Christianity has, for more than four decades now, mouthed the promises of wealth and prosperity to the African continent. Yet, most African Christians are living daily within the purview of enormous poverty and underdevelopment. Consequently, many African Christians are turning away from this Pentecostal message and seeking wealth and prosperity promised now by African Mami-wata advocates. Consequently, it seemed both African Pentecostal Christianity and Mami-wata religions were competitively at the long head in their quest to win over the soul of the African people.  Beyond this contestation, African Mami-wata spirituality appears to be winning in spite of the superficial victories of African Christianity in its populous character. For example, Mami-Wata spirituality deploys a realistic interpretative lens to the problem of good and evil. The theoretical and dogmatic nature of the Christian faith and its theology is not always at home with the African people since Africans are very practical in their representations of culture, traditions, and spiritualities. Guided by this understanding, some Africans would readily engage their African problems and solutions within their spiritual and traditional worldviews. Within this context, Mami-Wata spirituality has provided some Africans a fitting prism to engage their problems and find solutions. Similarly, the belief in witchcraft or spiritual manipulations is so prevalent and deeply embedded in the psyche of many Africans, (and Nigeria particularly) that it is almost impossible to explain the presence of evil without recourse to the mishap of spiritual beings.  Despite the many deliverance centers and prayer houses all across Africa, yet many African Christians underneath still romance with traditional African spiritualities. In Nigeria, this cultural romance embraces the inclusiveness of Mami-wata spirituality rather than the excessive dualism between good and evil as found in mainstream Africa Christianity.

How do Mami-Wata’s various positive and negative qualities provide a model of feminine divinity beyond the passive form of the Virgin Mary?

Mami-Wata spirituality fiercely engages African problems through the recognition of its active power, energetic presence, and aggressive personality. The fierceness of her anger is traditionally acknowledged particularly in combative defence of her devotees and to punish persons acts of sacrilege against her. In contrast, the traditional picture of the Virgin Mary embodies the opposite of this Mami-wata spirituality. The Virgin Mary is largely passive and operates only within the restrictive context of the Catholic faithful, while Mami-wata is directly connected to all human beings who use water. Interestingly, the usual praise of the Virgin Mary for her docility and submissive nature does not entirely resonate with the present African drive, spirit and energy which aggressively in tandem with Mami-wata personality advocate for the confrontation of all the dehumanized condition of their corporate existence instead of merely submitting to the status quo. In this regard, rather than the Virgin Mary model of submissiveness, the subversive personality of the Mami-Wata deity appears dynamically intriguing for many African Christians at the grassroots.

Why have Western and African Christianities alike struggled to engage seriously with the informal sites of religious expression such as those you surveyed in this study in this study?

African Christianity remained methodologically enslaved to the approach, areas of research interests, and concerns of Western Christianity. This paternalistic control and cultural hegemony of the West on African Christian theological discourses do not allow very often the engagement of contextual and local realities, which may be weird or strange to the Eurocentric interests of Western scholarship. Breaking this hegemony, research in Mami-wata repositioned past studies in theodicy, particularly in the discourse of systematic theology, to engage the contextual realities of the African people. Most importantly, the emerging field of World Christianity needs these local discourses in order to show the variegated character of Christianity, and the regional contours in expressions, struggles, and presentation of Global Christianity.  

How did you get interested in the topic?

I was brainstorming together with` Dr Matthew Michael, a colleague of mine at the Department of Philosophy and Religious Studies here in Nigeria, when we suddenly realised that the standard discourses on theodicy in systematic theologies have not given recognition to the local discourses in theodicy which do not take the traditional path of talking about theodicy in direct relationship to God, but did not include the cultural significance of other supernatural beings in the discourses of theodicy. Dr. Michael encouraged me to pursue this important academic trajectory, and I am so glad I did because it clearly suggests the need to rewrite works on theodicy to include discourses on local deities or other contending spiritual entities. Consequently, this research interest already suggests that discourses on theodicy as done in the West should not be paternalistically imposed on other contexts such as Africa because the nature of discourses on theodicy is a little bit different here.

What is your next project?

As for my next project, I am working in collaboration with Dr. Michael on a book on “Mami-Wata spirituality and Theodicy.”  We hope that this work will bring to mainstream discourses on African Christianity and European systematic theologies the intriguing conversations on how local discourses on theodicy could enrich global Christian theology.

Book Review: The People in the Room: Rabbis, Nuns, Pastors, Popes, and Presidents - Sir James Rudin

Rabbi James Rudin’s book was previously reviewed by our Journal of Ecumenical Studies in Volume 57, which can be accessed HERE. Rabbi Rudin is also Sir James Rudin because he was honored by Pope Francis in 2022 with the Papal Knighthood of St. Gregory the Great for his decades of work building positive Catholic-Jewish relations worldwide. We are delighted to provide a second review of this important book by Joseph Stoutzenberger, Professor Emeritus, Holy Family University, Philadelphia, PA.

James Rudin (with contributions from David Rosen, Marvin R. Wilson, and Mary C. Boys), The People in the Room: Rabbis, Nuns, Pastors, Popes, and Presidents. Mesa, AZ: iPub Global Connection, 2022. Pp. 282. $21.99, paper; $12.99, Kindle. Visit the publishers’s website HERE.

In this book, Rabbi Rudin tells the story of Jewish-Christian relations since the 1960s. As Interreligious Director of the American Jewish Committee for thirty-two years, he is best suited to tell that story. His life before taking that position prepared him for his involvement with Christians. He grew up among Southern Baptists in Alexandria, Virginia. He later served as a chaplain in the United States Air Force, where he regularly interacted with Christian chaplains and service members of all denominations. His book provides an insider’s view of the major questions and crises faced by Jews and Christians during this period of groundbreaking developments in ecumenical relations.

Each chapter offers a relatively brief account of a particular incident in Jewish-Christian relations over the past sixty years and of the author’s pivotal role in addressing the problems and progress in relation to the incident. While he brings a gentle touch to his descriptions of the people involved, he is not afraid to speak the truth when hurtful misrepresentations exist. He has much to say about developments in Catholic teaching on Judaism following the 1965 Vatican Council II document, Nostra Aetate, which rejected the Antisemitism inherent in Catholic teachings. Rudin points out that, even afterward, the Catholic Church still demonstrated insensitivity, such as when a document on the Holocaust declared that some Christians collaborated with the Nazi agenda while others opposed it as if there were equal numbers on both sides.

This book is a memoir with substance. As the title suggests, during over thirty pivotal years, he was there in the room where Jews and Christians addressed issues between them, in particular when Christian groups misunderstood and misrepresented Judaism in often unintentional but hurtful ways. Rudin was a voice of sensitivity and common sense in whatever gathering he found himself, such as when a group was designing a nondenominational chapel at Camp David, and all the others thought nothing of having all but one stained-glass window depicting Christian themes. When a group of well-meaning Carmelite nuns built a monastery on the grounds of the concentration camp at Auschwitz, Rudin was instrumental in getting the monastery moved to a nearby location. He led a group to eliminate antisemitic tropes in the famous Oberammergau Passion Play and spoke out against Mel Gibson’s film, The Passion of the Christ, in which Jews are presented as the evil ones while Jesus is being sadistically tortured. Rudin met with evangelical Christian leader Billy Graham, who was overheard discussing with President Nixon how Jews control the media in America—resulting in Graham’s apologizing for his insensitivity and misstatements. He worked with Mainline Protestants as well as Black Christian leaders, all of whom had different issues to deal with in their perspectives on Jews and Judaism.

This book cannot be read today without thinking about the current crisis between Israel and Palestine. Rudin did speak about the times years ago when he challenged Mainline Protestants who were critical of Israel but without addressing government policies. Concerned people today are trying to navigate how to bring peace to a region where conflicting interests collide and when criticism of the government is not necessarily antisemitism but, rather, a search for peace and justice serving the best interests of both groups. Rudin’s book offers insight into how differing groups can meet and talk in openness and goodwill. His book is a chronicle of the years he spent doing just that.

Joseph Stoutzenberger, Professor Emeritus, Holy Family University, Philadelphia, PA

James Rudin’s book was also featured in Dialogue Institute program in 2022 - see below.

Featured JES Author: Netta Schramm on "A Dialogue of Difference"

The 59.1 of the Journal of Ecumenical Studies is now available! For each issue, the Diablogue features one author and makes a full-text PDF version of their article available for 30 days on Project Muse. In this issue, we feature Netta Schramm’s "Dialogue of Difference.” A full-text PDF version of the article can be accessed HERE.

Netta Schramm is a postdoctoral fellow at the Center for the Study of Conversion and Inter-Religious Encounters at Ben Gurion University of the Negev. She received a B.Sc. and an M.A. from the Hebrew University of Jerusalem, where she submitted her dissertation titled “Sound Beliefs: A Performative Approach to the Thought of Irving Greenberg, Ovadia Yosef, and Yeshayahu Leibowitz.”

Schramm was a Minerva Fellow at Ludwig Maximillians Universität, Munich, 2019–21. Among her publications are: “Are You My Rabbi? Yitz Greenberg’s Intellectual Biography in Kuhnian Terms” (Modern Judaism 43:3) and “Radical Translation as Transvaluation: From Tsene-Rene to The Jews Are Coming: Three Readings of Korah's Rebellion” (PaRDeS 25).

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Is a “dialogue of difference” merely another term for “two monologues”?

I believe not. The purpose of this dialogue approach is mutual understanding. Therefore, in its ideal state, such dialogue would allow require participants to refine and sharpen their own viewpoints, while also recognizing the points of disagreement with their conversation partner. This cognitive effort would cultivate mutual respect without any expectation for agreement.

Why do you find the reading of Liebowitz’s affect, beyond the interview transcript, so significant?

In 1916, Ferdinand de Saussure criticized an ingrained misconception of spoken language and derided linguists who focus on written texts: “It is rather as if people believed that to find out what a person looks like, it is better to study his photograph than his face.” Indeed, the performative event, bodily gestures, intonation, and tempo all have significant semiotic value. A close reading of a video presentation allows one to notice gaps between what is being said and how it is being said, a gap that cannot be deduced from a written transcript. [NOTE: Scroll down to view a video excerpt.]

What do you think those interested in interfaith dialogue — as advocates or critics — can learn from the encounter between Leibowitz and Dubois?

The dialogue between Leibowitz and Dubois is a fascinating case of two people engaged in dialogue with different aims in mind. Perhaps “dialogue of difference” can offer advocates of interfaith dialogue a new notion of “anti-dialogue” that can refresh their activity. For critics of interfaith dialogue, a “dialogue of difference” can serve as a more enticing form of interfaith communication scheme because it focuses on defining what is different rather than bridging theological or normative gaps.

How did you get interested in the topic?

As a student of modern Jewish thought, I have dealt extensively with the Jewish-Christian dialogue since Vatican II. I am also engaged in offering hermeneutical tools for reading audio and audio-visual texts in the contexts of modern and contemporary thought and philosophy. Thus, I employed my methodology on the filmed Lebowitz-Dubois exchange and offered a new formulation of Leibowitz’s theory of dialogue.

What is your next project? 1-3 sentences

I am working on a book project titled “Icon and Iconoclast: the intellectual biography of Yeshayahu Leibowitz.”

UNESCO Art Camp and Dialogue 2024 at Temple University Rome

This video piece was created by Alina Vasieikina - @alina_vasie on Instagram.

The UNESCO Art Camp and Dialogue program at Temple University Rome kicked off with a whirl of creativity, connection, and meaningful discussions. A diverse group of artists converged, armed with their art supplies and a passion for fostering intercultural dialogue. Around half of the group were Italian-born artists and the others were living as refugees in Italy or other European countries. The program provided a platform for participants to express their artistic talents while exploring important themes of identity, bias, and leadership.

The program commenced with a vibrant start as participants received their art supplies and savored a delicious breakfast at a local cafe. Fueled by energy and anticipation, the group gathered to embark on an enlightening journey. Dr. Andi Laudisio, Dr. David Krueger, and Sergio Mazza from the Dialogue Institute, UNESCO Goodwill Ambassador Hedva Ser, and Artistic Director Jean Michel Armengol set the stage with an introductory session on intercultural dialogue. The lecture prompted thought-provoking discussions, laying the foundation for the coming days.

Over the next week, we saw art become a vehicle for dialogue as participants engaged in various workshops. Following the workshops, the group engaged in a dialogue on identity and asked important questions like “How is identity created?” and “How is identity shifted during migration?”. Through this profoundly engaging session, we explored the shared experiences between immigrants and individuals within their home country when faced with the effects of migration. The day was a stepping stone towards bridge-building and lasting connections among the participants.

The creative process seamlessly intertwined with structured and informal dialogues, creating an immersive and enriching experience for everyone involved. Special guest, Ms. Lydia Ruprecht from UNESCO, added her invaluable insights to the workshops and joined the participants for a memorable dinner ceremony.

At the end of the program, participants shared their artwork, performances, and creative pieces during a public exhibition at Temple University’s Rome campus, hosted by Dean Emilia Zankina. During the closing ceremony, all participants received “Global Dialogue Through Art” certificates and digital badges from Temple University’s Office of Noncredit and Continuing Education.

The 2024 UNESCO Art Camp and Dialogue program has been a wonderful collaboration among the Andorran National Commission for UNESCO with the support of the Italian National Commission for UNESCO, Assistant Director General of UNESCO for Education, Ms. Stefania Giannini, and the United Nations High Commissioner for Refugees (UNHCR) in Rome, UNESCO Goodwill Ambassador for Cultural Diplomacy, Madam Hedva Ser, Dr. Amid Ismail, Dean, and Laura H. Carnell, Professor, Temple University Kornberg School of Dentistry, and our team of facilitators from the Dialogue Institute in Philadelphia. The program has provided a space for artistic exploration, dialogue, and connection. Funding was provided by The Enlightened World Foundation, a long-time supporter of the Dialogue Institute.

Meet the Artists

Exciting Projects Under Way and Opportunities Await in 2024

We are thrilled to unveil the exciting projects that will shape the upcoming season!

As an organization committed to fostering dialogue, understanding, and cultural exchange, these initiatives represent our dedication to creating meaningful connections and transformative experiences.

Global Dialogue Through Art

One of our standout projects is the UNESCO Art Camp and Dialogue: Roma 2024, supported by the Enlightened World Foundation.

Amid wars in various parts of the world and the controversial political debates on immigration and refugees, a bright candle will be lit at Temple University Rome, where 19 junior artists who have sought refuge in Europe and who represent countries such as Lebanon, Syria, Palestine, will join artists from Italy and Andorra, to share and learn from each other’s experiences and perspectives on humanity through art and oral dialogue skills that will be developed during the week-long camp. Dialogue Institute staff members will spend the week with the artists to provide dialogue training and facilitate conversations.

This program was envisioned by Dialogue Institute board member Amid Ismail and is a partnership between the Kornberg School of Dentistry, Temple University - Rome, and UNESCO.  

Mapping Spaces of Meaning

Temple University’s Office of Institutional Diversity, Equity, Advocacy, and Leadership (IDEAL) has joined with us to implement the Mapping Spaces of Meaning Project, which engages Temple students in an initiative to identify sacred spaces on and near Temple’s North Philadelphia campus that speak to diverse identities and spiritual life. The project aims to foster meaningful dialogue on campus and build bridges across religious and cultural differences. Students will create a digital map and share their findings at a public event in April.

Summer Institute on Religious Diversity and Democracy in the U.S.

We are pleased to announce the continuation of our Study of the U.S. Institutes (SUSI) program on religious diversity and democracy this summer, a flagship initiative that aims to foster cross-cultural understanding and equip students for leadership in their home countries of Egypt, Lebanon, Iraq, India, and Indonesia. Sponsored by the U.S. Department of State, Study of the U.S. Institutes program, SUSI Summer 2024 provides an immersive experience through interactive sessions, site visits, and networking opportunities. This program is designed to empower young leaders to make a positive impact in their communities and promote global cooperation.

Dialogue and Human Rights

On January 31st, Executive Director David Krueger delivered a presentation on human rights, democracy, and peacebuilding at the Peace Islands Institute New Jersey. Topics covered included why open conversations are vital, when they're most impactful, and the techniques to effectively employ them in peacebuilding endeavors.

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Democracy and Diversity Tour for a European Delegation

Dr. Krueger led a religious diversity and democracy history tour for a group of 18 European leaders who were part of the U.S. State Department’s International Visitor Leadership Program. The World Affairs Council of Philadelphia brought the group to us, including mayors, parliament members, journalists, and other government officials from across the continent. The walking tour used the story of Philadelphia’s religious diversity during the founding period to open up a conversation about national identity, public history, and the challenges and opportunities of life in diverse democracies.

As the Dialogue Institute ushers in the new season, we invite you to follow our journey and connect with us! To learn more about each project and how to get involved, visit the provided links:

Stay tuned for more updates!

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2023 Book Review Roundup: Journal of Ecumenical Studies

As 2023 comes to a close, we are happy to report that the Journal of Ecumenical Studies reviewed 14 books this year! We had a great selection of important interreligious and ecumenical works highlighting the diversity of the fields in 2023. 

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Our year started with Eugene Fisher reviewing Fred Lazin’s book American Christians and the National Interreligious Task Force on Soviet Jewry: A Call to Conscience, published by Rowman & Littlefield.

Read it here: https://muse.jhu.edu/pub/56/article/890324.  

Glenn B. Siniscalchi reviewed David Bentley Hart's That All Shall Be Saved: Heaven, Hell, and Universal Salvation, published by Yale University Press, commenting that “This book is a mesmerizing defense of the claim that everyone will freely submit to the Christian God…” Read it here: https://muse.jhu.edu/pub/56/article/890325. 

Seth Ward reviewed Susanne Scholz’s and Santiago Slabodsky’s edited volume, The New Diaspora and the Global Prophetic: Engaging the Scholarship of Marc H. Ellis, published by Lexington Books/Fortress Press. Review: https://muse.jhu.edu/pub/56/article/890326 

"The supreme value of the book is Kasimow’s remarkable gift of self-portraiture.” Peter A. Huff reviewed Harold Kasimov’s book Love or Perish: A Holocaust Survivor's Vision for Interfaith Peace, published by iPub Global Connection.

Read it now at https://muse.jhu.edu/pub/56/article/890328. 

Jonathan C. Friedman reviewed Peace and Faith: Christian Churches and the Israeli-Palestinian Conflict by Cary Nelson and Michael C. Gizzi and published by Academic Studies Press. The review is available here at https://muse.jhu.edu/pub/56/article/890327.

Journal of Ecumenical Studies co-editor David Krueger reviewed Philip Gorski and Samuel Perry’s book The Flag and the Cross: White Christian Nationalism and the Threat to American Democracy, published by Oxford University Press. Check it out at https://muse.jhu.edu/pub/56/article/890329  

Our summer edition included three reviews, starting with Joseph Loya’s review of Catholics without Rome: Old Catholics, Eastern Orthodox, Anglicans, and the Reunion of Negotiations of the 1870s by Bryn Geffert and Leroy Boerneke and published by the University of Notre Dame Press. Available now at at https://muse.jhu.edu/pub/56/article/902009 

“What is most interesting about this impressive, multi-authored volume is its genuinely ‘catholic’ character.” – Robert Nicastro in his review of Marc Pugliese and John Becker’s Process Thought and Roman Catholicism: Challenges and Promises published by the University of Pennsylvania Press. Read it now at https://muse.jhu.edu/pub/56/article/902010 

Eugene Fisher reviewed Teaching the Shoah: Mandate and Momentum by Zev Garber and Kenneth L. Hanson for @CamScholars. You can read it on our ProjectMUSE at https://muse.jhu.edu/pub/56/article/902011!  

We finished the year strong with 5 reviews in our winter edition! Zev Garber returned with a reviews of @RMikva’s Interreligious Studies: An Introduction published by @CambPressAsses Read it here: https://muse.jhu.edu/pub/56/article/914311

Zev Garber additionally reviewed Kenneth Hanson’s Luke: Illuminating the Sage of Galilee for @centergcrr.

Read it at the JES now! https://muse.jhu.edu/pub/56/article/914312 

“This book is an emotive and critical reflection by Jewish and Christian clergy and academics on To Do the Will of Our Father in Heaven (TDW)” Zev Garber’s review of From Confrontation to Covenantal Partnership: Jews and Christians on Orthodox Rabbinic Statement of "To Do the Will of Our Father in Heaven Read it hear at: https://muse.jhu.edu/pub/56/article/914313 

Nathan Maroney reviewed A Handbook on the Jewish Roots of the Christian Faith by @DrCraigAEvans and David Mishkin, published by @hendricksonpub.

Available to read now at https://muse.jhu.edu/pub/56/article/914315

Finally, Zev Garver also reviewed The Nun in the Synagogue: Judeocentric Catholicism in Israel by Emma O'Donnell Polyakov for @PSUPress.

You can access it like all other reviews on our ProjectMUSE at https://muse.jhu.edu/pub/56/article/914314 

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We had a great selection of books and are excited to see what 2024’s releases offer. If you are interested in reviewing a book with the JES, visit https://dialogueinstitute.org/book-reviews for more information and our recommendations of books to review. See you in 2024!

Featured JES Author: So Jung Kim on "Speaking In-Between: Vernacular Spirituality of a Woman in Late Chosǒn Korea"

The Fall Issue 58.4 of the Journal of Ecumenical Studies is now available! For each issue, the Diablogue features one author and makes a full-text PDF version of their article available for 30 days on Project Muse. In this issue, we are featuring So Jung Kim’s "Speaking In-Between: Vernacular Spirituality of a Woman in Late Chosǒn Korea." A full-text PDF version of the article can be accessed HERE.

So Jung Kim (Presbyterian Church, USA) is the Associate for Theology in the Office of Theology and Worship of the Presbyterian Mission Agency, PCUSA. She has a Ph.D. (2021) from the University of Chicago (IL) Divinity School. Her entries on James Cone and Womanist Theology are included in Charles Taliaferro and Elsa J. Marty, eds., A Dictionary of Philosophy of Religion, 2nd ed. She has published a reflection on liturgy during the pandemic in Call to Worship: Liturgy, Music, Preaching, and the Arts and a book review for the International Review of Mission. She has taught as an adjunct at McCormick Theological Seminary, Chicago, and in her present position, teaches and resources Presbyterian constituents in local, national, and global settings.

She has presented at workshops and panels in several settings in the U.S., including, most recently, the 2023 Parliament of the World’s Religions in Chicago. Ordained as a Minister of Word and Sacrament in the Presbyterian Church (USA), her research interests involve several forms of theology, anthropology, Korean Christianity, and ecumenism.

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In two sentences, what is the argument of your J.E.S. article?

In my scholarly exploration, I examine the transcultural and transhistorical ramifications of ordinary language usage on Christian spirituality. The focal point of my analysis is the case of Yi Suni, a Korean female martyr. I posit that Yi Suni’s employment of sermo humilis, a literary style historically linked with Augustine, signifies a Spirit-inspired influence independent of Western missionary involvement. While prior research has addressed Yi Suni’s dual identity as a Confucian woman and a Catholic, I underscore the significance of scrutinizing her linguistic expressions, particularly evident in her letters, to understand better the challenges she faced within her transcultural milieu.

How does your reading of Yi Suni’s letters from prison help us to see her as more than a “virgin martyr” as typically understood among Korean Catholics?

In the ensuing section of this exposition, my attention is directed toward the spiritual dimensions of sermo humilis within Yi Suni’s correspondence penned on her deathbed letters. I delve into the intricate interplay between Confucian and Christian virtues, as evident in her writings. The discussion navigates through Yi Suni’s intricate negotiation of her conflated identity as a Confucian daughter and a Christian virgin martyr. I highlight the nuanced perspective that the contemporary emphasis on her ascetic life as a virgin martyr might present an incomplete portrayal of who she is – still, a filial daughter and a wife in a Confucian society.

In scrutinizing the text, I aim to unravel the multifaceted aspects of her identity, the messages conveyed therein, and how she grapples with the complexities of her era in a nuanced way. In the West, people tend to be classified into rigid religious categories such as Christian or Confucian.

What can Yi Suni’s story teach us about the fluidity of religious identities? 

The emergence of stringent religious categorizations in the modern Westernized world can be attributed not merely to “the West,” but specifically to its colonial and imperial impact. This influence has, in turn, engendered diverse forms of religious conflicts in the world under Western colonial influence. Yi Suni’s correspondence marks an early instance of this modern religious inclination, albeit an independent attempt to choose Catholicism with agency. However, despite the agency, her letters illustrate the inherent challenge in the notion of being committed to one religion between religious identities. The reality reflected in the letters underscores the coexistence of multiple religious affiliations within an individual’s identity and contextual framework.

I pose the question of whether the compelling force of Western religion, which necessitates choosing one religious identity over another, may engender confusion and potentially violate one’s choice to remain who she is in between more than two languages, cultures, and religions. Simultaneously, I wonder whether the possibility that acknowledging the fluidity of religious identities could alleviate such inner turmoil. Yi Suni’s utilization of diglossic vernacular language in her letters serves as a manifestation of this struggle, highlighting the complexity inherent in navigating diverse religious influences within her identity. However, we are still left with “what if?”

How did you get interested in the topic?

My academic journey has been centered on exploring various facets of Christianity and its global trajectory, encompassing both theoretical and practical dimensions. This led me to complete a doctoral dissertation at the University of Chicago, Divinity School, which delves into the transformation of everyday language use in Christian religiosity and spirituality, examining its evolution within transhistorical and transcultural contexts. During this research journey, I encountered Yi Suni’s letters, which became a focal point in a chapter of my dissertation.

What is your next project?

As for my next project, I am developing my doctoral dissertation into a comprehensive book. This endeavor aims to serve as a foundational theory aligned with future works, contributing to academic discourse and offering valuable insights to religious communities in the diaspora.

Furthermore, my ongoing research expands into the intricate tapestry of Christianity as a religion and its spiritual practices. I explore how it integrates cultural, ethnic, and diasporic elements, focusing on the intersections of nationality, racial-ethnic identity, gender, and sexuality. This exploration is grounded in the understanding that these intersecting factors shape the lived, everyday experiences of individuals within the Asian diaspora. The resonance of these experiences extends across the transcultural and transnational journey of Christianity, manifesting on local, national, and global scales.

Thank you, Dr. Kim!

Featured JES Author: Effiong Joseph Udo on Dialogue and Democracy in Africa

The Summer Issue 58.3 of the Journal of Ecumenical Studies is now available. For each issue, the Diablogue features one author and makes available a full-text version of their article for 30 days on Project Muse. In this issue, we are featuring Effiong Joseph Udo's "A Reimagination of Dialogue and Democracy in Africa via an Afrocentric Reading of the Parable of the Sower (Lk. 8:4–8)." A full-text version of the article can be accessed HERE.

Effiong Joseph Udo, Ph.D., currently teaches New Testament Literature, Hermeneutics, and Dialogue at the Department of Religious and Cultural Studies, Faculty of Arts, University of Uyo, Uyo, Akwa Ibom State, Nigeria. He is president of The Pan-African Dialogue Institute and director at the Centre for Deep Dialogue and Critical Thinking at the same University. His doctoral thesis on St Luke’s soteria (salvation) concept grounded his understanding of the ministry of Jesus as a spirit-filled campaign for prioritization of justice and human well-being in the society of his days. This inspired Dr. Udo’s research interests in biblical exegesis to promote social justice, human rights, peacebuilding, interfaith relations, as well as ecumenism.

He is an Ambassador for Peace of the Universal Peace Federation, New York, a member of Professors World Peace Academy, as well as a postdoctoral International dialogue fellow of King Abdullah Abdulaziz International Centre for Interreligious and Intercultural Dialogue (KAICIID), Vienna, Austria.

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In two sentences, what is the argument of your J.E.S. article?

In the article, I attempted to show how a pan-Africanist reading of the Second Testament Parable of the Sower in Lk. 8:4–8 informs a reimagination of dialogue and democracy in Africa. The study suggests that dialogue and democracy—which are ethically guided by the principles of equality, tolerance, cooperation, participation, and inclusion—are, in practice, complementary and mutually reinforcing, and these widely embraced values are present in African social systems, such as the ethics of communalism and ubuntu.

Many observers have characterized democracy as a Western import to African societies, but you have shown that many values and practices in traditional African societies are deeply democratic. What can democracies in Europe and North America learn from democratic African societies?

Guided by the lived ethics of ubuntu and communalism, Africans are socially and culturally oriented in values toward relationships, friendship, hospitality, cooperation, and tolerance of ‘the other’. I recommend that sustained efforts must be made by all stakeholders to deepen the knowledge and practice of these values in order to strengthen democratic engagements in Africa, Europe, North America, and other democratic societies in the world.

How did you get interested in the topic?

The African Union 2063 Agenda track on peace and democracy motivated my research. I sought to understand the presence, nature, and effects of civil society organizations’ engagements with African states and people to promote peace, human rights, and democratic ideals in the continent. I hoped that the effort would help in widening the Dialogue Institute’s contributions to deepening democratic ideals of freedom through its scholarship in dialogue and training in religious pluralism and democracy around the world. Working with Dr. David Krueger as a dialogue consultant for Africa with the Dialogue Institute, I also thought the Institute would be enriched by the exchange of experiences and perspectives of Africa’s traditional, academic, political, and religious leaders, youth, women, professional groups, and institutions because their dialogue and peacebuilding engagements are directed toward the African Renaissance.

In a few sentences, can you describe how the articles in this issue of the JES connect to the vision for The Pan-African Dialogue Institute?

It is remarkable that the project also gave birth to The Pan-African Dialogue Institute. In the course of my travels, I was able to bring together colleagues, civic leaders, and professionals in various disciplines, as well as youth and women’s groups from a number of African countries; and together we created The Pan-African Dialogue Institute. One could learn more by visiting: www.africadialogue.org. So far, members of the new institute include people from 18 African countries, and this number is still growing. Some individuals who had been on the DI African contacts, including the Study of the U.S. Institute on Religious Pluralism alumni, have also joined the Institute. Part of the rationale for creating the Institute was to serve the DI Board with a central body to relate with whenever Africa is on the agenda. 

I believe that the creation of The Pan-African Dialogue Institute represents a significant milestone for the DI under the leadership of Dr. Krueger as well as a lasting testimony of Prof. Leonard Swidler’s inspiration. It flows from Swidler’s mentorship and encouragement to Dr. Mutombo Nkulu-N’Sengha, founder of the DI-supported Bumuntu Peace Institute in the Democratic Republic of Congo, and my humble self of the University of Uyo in Nigeria to unite African scholars and professionals to embrace dialogue. This is why the Institute will remain in constant collaboration with the Dialogue Institute at Temple University. Created to foster multi-sectoral dialogue on issues in religion, culture, sciences, environment, law, economy, information, communications, technology, gender, and politics that promote democratic ideals and human rights in the Continent, and so on, the Institute is established as a civil society think tank. It seeks to unite African professionals and leaders to promote dialogue engagement that is rooted in Pan-Africanism and contribute to the building of policies and practices for the sustainable development of Africa. African professionals who are based in the continent and in the diaspora, from any field of life, as well as friends of Africa are welcome to join us; for dialogue is at its best in company, and not in isolation. 

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Journal of Ecumenical Studies Issue 58.3

Introduction to the Conference Papers

Effiong J. Udo, David M. Krueger

A Reimagination of Dialogue and Democracy in Africa via an Afrocentric Reading of the Parable of the Sower (Lk. 8:4–8)

Effiong Joseph Udo

Democracy and Interreligious Dialogue in Africa: Prolegomenon for an African Political Theology

Mutombo Nkulu-N'Sengha

Dialogue to Uphold the Ethos of Human Rights in a Democratic Society

Wendy Chinonyerem Benaiah

Religion, State, and Constitution in Ghana: Disputed Realms of Neutrality

Cosmas Ebo Sarbah

Dialogue of Social Encounter: Toward Transforming Interreligious Conflict in Nigeria

Mary Lilian Akhere Ehidiamhen

Democratic Ideals for Political, Economic, and Social Development in a Pluralistic African Society: The Case of Kaduna State

Isaac Peter Maichiki, Samuel Victor Akwe

African Peacemaking Database: Beginning the World's First Grassroots Peace Index

Seth Kinzie, Geoffrey Manasseh

Light of Life Christian Group as a New Branch on Zimbabwe's Ecumenical Tree: Toward a New Theology of the Inner Church in Southern Africa

Misheck Mudyiwa

A SUSI Reflection By Samaa Hossam (Sky)

The journey of SUSI 2023 began as a mere adventure into a new land, but it quickly evolved into a soul-enriching exploration of five different countries that the participants represent in the program. The friendships that blossomed amidst our diverse backgrounds mirrored the very essence of our theme. Bonds forged through shared laughter, late-night conversations, and mutual respect transcended our differences and became a testament to the possibility of peaceful coexistence. Although we are separated by geography and culture, we found common ground in our quest to understand, accept, and celebrate our differences.

As the program drew to a close, we were heavy with the knowledge that the physical distance between our countries would soon separate us. Yet, our emotions were a mix of sadness and hope, for we carried home the spirit of our collective journey.

The SUSI program wasn't just an educational endeavor; it was a pilgrimage of the heart. And as I look back, I am reminded that we, as a global community, hold the power to bridge divides, foster understanding, and create a world where diversity is not just accepted, but cherished.

Reflection by Samaa Hossam (Sky) - 2023 SUSI Student Leader

Attending Quakers Worship Day by Omar Namiq

On June 25th, my friends Jalal, Danyar, and I made our way to Arch Street to a Quaker church.

Upon entering the church, we were greeted by a lady and a gentleman at the door. We expressed our desire to participate in the worship, and they warmly welcomed us, offering to write our names on stickers and place them on our chests. We gladly accepted and wrote our names, attaching the stickers to our T-shirts.

As I stepped inside, I was immediately struck by the profound silence that filled the room, despite the presence of numerous individuals. I noticed that everyone, including ourselves as newcomers, wore badges with their names written on them. It became apparent that this practice was not exclusive to us, but rather a way of showing respect by addressing individuals by their names when engaging in conversation.

Choosing a seat at the end of the hall, I positioned myself to have a view of all the attendees. Sitting down, I began to observe the people around me and appreciate the beauty of the silence. It was perhaps the first time in my life that I experienced such profound silence in the presence of others.

The room housed a total of 23 people, including the three of us. Among them, nine were female. The majority of attendees were older individuals, but there were also some young people present. As I observed the worship, the predominant feature was silence. There was one young man and woman who remained silent throughout, their eyes closed as if engrossed in a deep communion with their respective gods. I initially believed they were maintaining silence for the entire hour, but then an elderly gentleman slowly stood up and, with a tremor in his voice, shared his contemplation about a passage he had read from Tolstoy. He spoke about how humans never truly die, as only their bodies perish, not their souls. His words captivated the attention of everyone present. After he finished speaking, he sat down, and the silence resumed.

It was during this moment that I realized the significance of Quaker worship. If one feels compelled to share something, they can simply rise and speak, and others will listen attentively. I found this aspect truly beautiful. Here, one has a safe space to voice their thoughts and feelings, knowing they will be heard.

When the clock struck 11:30, a young lady stood up and greeted everyone with a cheerful "Good morning, friends." Suddenly, everyone stood up and reciprocated the greeting, including ourselves, which elicited a lighthearted moment. The young lady then invited anyone who wished to introduce themselves or share something to do so. I raised my hand, stood up, and explained that I come from Kurdistan and that this was my first time attending a Christian church for worship. The entire congregation warmly welcomed me, and my friends, Jalal and Danyar, also took the opportunity to introduce themselves. Subsequently, other individuals stood up, introduced themselves, and one person asked a question, although I couldn't quite hear it clearly.

Following this, we were informed that coffee, tea, and donuts were available if we desired to join the congregation. Without hesitation, we accepted the invitation. While enjoying our donuts, we engaged in conversations with some of the attendees, who proved to be incredibly friendly. They showed genuine interest in Kurdistan, and I found myself immersed in a delightful conversation with them.

Before leaving the church, a lady come and talked with me, she said that we call each other friends, we are “Friends society”. And I asked what about Quakers?, she said “Yes, we Quakers, call each other friends”.

She went on to share with me that they have all agreed upon a set of principles known as SPICES. Intrigued, I asked her to elaborate on what SPICES entails. She explained that it stands for Simplicity, Peace, Integrity, Community, Equality, and Stewardship. Personally, I believe that these principles are fundamental values shared by all religions, although regrettably, people often fail to uphold them.

Seeking further clarification, I asked her what would happen if my inner light led me to a different god than hers. She responded with a lighthearted tone, saying, "Ask three Quakers about God, and you may receive five different answers." We shared a laugh, and she continued by emphasizing that Quakerism grants individuals the freedom to follow their inner light. She expressed that each person's inner light is unique and different from others', and they do not inquire about which god one's inner light guides them towards.

Curiously, I inquired whether a Muslim, or anyone of another religion, could be considered a Quaker. She replied with a jovial tone, "Yes, Hahaha, if they follow their inner light." At that moment, I noticed another young lady who shared with me, "I love the freedom my religion has provided for me."

Eventually, the time came for us to bid farewell. We turned around and said goodbye to everyone before leaving the church. This experience marked my first attendance at a worship outside of the mosque, and it allowed me to witness firsthand how individuals with different religions and beliefs worship their respective gods.

I found solace in the profound silence and felt a genuine connection with the people I encountered.

Reflection by Omar Namiq - 2023 SUSI Student Leader

We The People by Ricky Adityanto

We The People: What’s the meaning of becoming “people” in plural community?

By Ricky Adityanto

We the People

The first phrase of the US Constitution that struck my mind. Spontaneously, my mind raised a question: “who is this “the people”?”. History showed us again and again that we always had disputes and arguments on who or what can be considered as “our people”, making a thick line that segregates “us” and “others”. But, could you really choose whether we were born as “us” or “others”? What if you were born as “other” in “us” neighborhood?

Do you see the problem here?

Back to the fundamental meaning of “people” and person

Again, we have to learn from history, from people that sacrificed their lives to redefine the definition of “the people”. From Martin Luther King, Jr., Malcolm X, to Nelson Mandela. Did they struggle only for the sake of “being black”? I believe the answer is no.

I believe that the deeper meaning of their struggle, their campaign, was because there were someone’s life and dignity at stake. There were men and women at the verge of death because of segregation. There was a human that died from injustice. At the most fundamental level, they did for human life and dignity.

Wouldn’t you feel angry if you are treated unjustly? Wouldn’t you feel angry if “your people” are treated as “others”, as alien and are stripped from your right as a member of a society? Wouldn’t you feel that all those violate your dignity as a human being?

So, you and I, “us” and “others”, we all have life and dignity as human beings. That line between “your people”, “our people”, and “others” in a society is just a skin-deep definition and categorization but at the core of our soul, we are all human beings. We are “the people” of humanity that have life, dignity, and in turn, rights as a member of society.

“The people” is about we as humans that have life and dignity.

So, what’s the meaning of our “skin”?

White, Black, Asian, Native American, etc. are all “the people”. But, does it mean we are the same? What’s the meaning of our uniqueness then?

All our uniqueness together is another part of the definition of “the people”. There’s no one else in this whole world that can replace you due to all your uniqueness, thought, feelings, talents, and your personal experiences. Thus, if you try to be somebody else, the world will lose the “genuine you”.

On a community scale, each community has its own culture, idealism, vision, way of life, and membership that are so unique they can not be replaced by other community. So, being White, Black, Asian, or Native American is not only about “having skin” but is your culture, your way of life, your name, being your unique self, and your community in society. And being happy with it!

Hence, “the people” is also about being your unique self in society and being proud of it!

Participation of “the people”

All these unique communities together build a society. We are part of society. Since society consists of us with our uniqueness, then we have an important part in our society: giving our unique selves.

This is then the meaning of being White, Black, Asian, or Native American as “the people” of society: being all that’s unique from where you come from, and giving all that uniqueness for the betterment of society. We can think of “the people” as a rainbow, where humanity is the raindrop and the sky with us and our personal background as its color. Being “the people” is all about celebrating humanity with its all colors and giving all those colors to the world.

Come to think of it, “the people” really have a beautiful meaning, isn’t it?

Featured JES Author: Robert B. Slocum on Bonhoeffer’s Theology of Resistance

The Winter issue 58.1 of the Journal of Ecumenical Studies is now available. For each issue, the Diablogue features one author and makes available a full-text version of their article for 30 days. In this issue, we are featuring Robert B. Slocum's "Thrown into God’s Arms: The Sacrificial Grace of Dietrich Bonhoeffer." A full-text version of his article is available on Project Muse and be accessed HERE.

Robert B. Slocum

Robert B. Slocum (Episcopal Church) has been an assistant professor in the University of Kentucky's College of Medicine, Dept. of Internal Medicine (voluntary faculty), in Lexington, KY, since 2017, and a Narrative Medicine Facility program coordinator for the University of KY HealthCare since 2015. He teaches an elective course for fourth-year medical students on the narrative basis for patient care and resilient practice. He taught at St. Catharine College, Springfield, KY, 2008–16, and was dean of its School of Arts & Sciences, 2011–13. He has also taught theology and religion at Marquette University, Milwaukee, WI; Mount Mary College (now University), Milwaukee; Carthage College, Kenosha, WI; and Nashotah (WI) House Seminary, During 1986–2002 and 2007–09, he served in ordained ministry positions and as a part-time chaplain, 1993–98, in a Veterans Administration Medical Center in Milwaukee. He was a Judge Advocate in the U.S. Air Force, 1978–83. His B.A. and J.D. are from Vanderbilt University, Nashville, TN; his M.Div. from Nashotah House Seminary; his D. Min. from the University of the South, Sewanee, TN; and his Ph.D. (1997) in systematic theology from Marquette University. He has authored four books, most recently The Anglican Imagination: Portraits and Sketches of Modern Anglican Theologians (Ashgate, 2015; Routledge, 2016), and edited or co-edited ten others, including Discovering Common Mission: Lutherans and Episcopalians Together (with Don S. Armentrout; Church Publishing, 2003). His nearly forty articles have appeared in theological or medical journals and as book chapters, and he has made presentations at more than two dozen theological and medical conferences. He is married to Victoria Slocum and has three adult children.

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In two sentences, what is the argument of your J.E.S. article?

Identifying with the oppressed in both the U.S. and Germany, Dietrich Bonhoeffer said the church of Christ lives in all people, beyond all national, political, social, and racial boundaries. He offered an ecumenical vision of the Christian church that greatly transcends the Christian nationalism of National Socialism in Germany; he saw that God’s love for the world and incarnational Christian spirituality can be expressed through political action and active resistance.

How did you get interested in the topic?

I was fascinated by Bonhoeffer's heartfelt devotion and academic achievement that provided the foundation for his unflinching Christian witness, resistance, and sacrifice. He spoke up and acted with great courage at a time when many Christians in his country looked the other way in the face of great evil. The story of his willingness to apply his faith in resistance and direct action against Nazi tyranny also provided an effective example and good material for discussion in undergraduate courses I taught on topics such as Christ and culture, quests for God, and applied ethics.

Your article poses a stark contrast between the Confessing church movement associated with Bonhoeffer and the dominant German Christian movement that became co-opted by Nazi ideology. Do you see parallels in the world today and how best can Bonhoeffer speak to the challenges we face?

Like us, Bonhoeffer lived in a time of great conflict and abuse of vulnerable minorities who were seen as outsiders by the powerful. The response of German Christians to the threats of National Socialism generally ranged from anemic to complacent to complicit;  Bonhoeffer's frustration was palpable.  He expressed faith through prayer and justice instead of powerful religious organizations and sought a future form of the church that might be unexpected—nonreligious in a conventional sense, but able to convert and transform. He consistently sacrificed his own safety to resist the oppression of the German people, while expressing and living the unity of faith and action in the world through sacrificial grace. 

What is your next project?

I am continuing to explore perspectives on "war and faith" from the mid-19th century to the present. I define "war" broadly to include intense struggles outside the context of declared wars such as civil rights and the proliferation of nuclear weapons, as well as declared wars. I believe that sometimes in the worst situations, we reach out for the divine most earnestly, stating our beliefs, understandings, and sources of meaning most clearly. I am currently beginning to research the writings and witness of Dorothy Day.

Article Abstract:

Dietrich Bonhoeffer encountered Aryan nationalism and racism with sacrificial grace and Christian opposition. One of the first and the very few to speak out against the Nazis and to follow through with active resistance, he resisted Nazi intrusions into the life of the German church and the impact of Nazi bigotry on Jews and others excluded from full participation in German society. During his time in New York City at Union Theological Seminary and at Abyssinian Baptist Church in Harlem, he witnessed the impact of racism in the United States. Identifying with the oppressed in both the U.S. and Germany, he said the church of Christ lives in all people, beyond all national, political, social, and racial boundaries. Offering an ecumenical vision of the Christian church that greatly transcends the Christian nationalism of National Socialism, he moved from academic and pastoral ministry to direct action against Nazi oppression by smuggling Jews out of Germany, using ecumenical contexts to spread word about resistance to the Nazis, and seeking the overthrow of Nazi leadership. Self-sacrificing in his devotion to public activism, he saw that God’s love for the world and incarnational Christian spirituality could be expressed through political action. He expressed faith through prayer and justice, not in powerful religious organizations, and sought a future form of the church that might be unexpected—nonreligious in a conventional sense, but able to convert and transform. He consistently sacrificed his own safety to resist the oppression of the German people, while expressing the unity of faith and action in the world through sacrificial grace. 

A SUSI Summer 2022 Reflection: Ricky Adityanto

What is human?

This was my simple question when I flew to the USA for my SUSI Summer 2022 program. As a multilevel minority in Indonesia (Catholic, Chinese mixed descent, queer) I experienced many discriminations in my life. I tried my best to contribute to society as a good person so people won’t question my identity as a problem anymore just like Gus Dur (the 4th Indonesia’s president) said: “If you are a good person, no one will ask your religion”.

But still, I questioned my identity at that time. Yes, I believe that God created us differently and each one’s unique identity is a hidden gem. But in reality, those differences are often seen as problems. What if I, for once, proudly show my identity without any social pressure? Would I grasp a deeper meaning of being a human?

Who is human?

“We the people”. That part of the preamble of the US Constitution was one of the major points of my reflection. Who are the people? We are all! No matter your religion, skin color, gender, etc. We are all the people. We are all human!

I was really touched when for once I could be proud and accepted for my identity during the SUSI Summer program. And in turn, I was blessed to know my friends’ unique identity in SUSI that I never met before in Indonesia. Unknowingly, I become blessed precisely because of the unique identity that molds me into a unique person. I was there, I met them, had conversations with them, and helped them as a unique color called “me”. No one can replace me and my color.

At that point, I understood that being human is being me with all my identity, and giving that “me” as a whole in my relation with others. And having identity means having struggle. So, I must be open to the others’ and my own struggle in my relation.

Why human?

"If the church stays silent, who will speak for the poor and discriminated?”. This speech I got in Bethel Church, Philadelphia, still gives me goosebumps now and that is also the answer to the next question: why human?

We are all blessed through our unique identity and struggle! Our identity and struggle shape us as a person with our own lessons that we learned from our struggles. And our mission in this world is simply to be truthful to ourselves, to our “color”, learn from the struggle, and share what we’ve learned from the struggle to inspire a better society. Be a unique blessing for others that can’t be replaced.

So, here I am, sharing with you what I’ve learned so far. If I stay silent, who will speak for people who are in the same identity group as me?

How to be human?

I can’t mention one by one all the beautiful quotes I got from all the beautiful-hearted people I met during SUSI. I can say that I met big people with even bigger hearts there. But, one important thing I can say is they showed me how to be human: embrace the identity, and the struggle, and share and care for others.

And they showed how to do it in the simplest way: through friendship. Through friendship, we open to others’ struggles, we try to understand and respect others’ identities, and we learn how to share and care with kindness. We also respect ourselves by staying true to our identity and giving it as a gift to others. And together, we paint this world with our combined colors, creating new colors that we never thought could exist before. This is exactly what dialogue is all about.

A SUSI 2022 Alumni Story: Arshad Khan

"Growing up in a traditional business-oriented joint family in a drought-prone district of Telangana, I have been perceiving what it takes for a multicultural society to exist in the present-day world.

I graduated from St.Mary`s College with BBA. Since the day I moved to Hyderabad for my higher education, I have always been seeking a platform to nurture my idea of multicultural coexistence, and that's where I found Rubaroo NGO based out of the city who is relentlessly working on education and human rights advocacy. A 3-day workshop on interfaith included playful activities on values, perceptions, conflict management, and the social action project we conducted in a women`s degree college in Mahabubnagar has brought me a proper understanding of how to resolve conflicts among smaller groups and avoidance of communal violence.

Over time, Rubaroo NGO nominated a few youth champions of the previous workshop for a US exchange program called SUSI, Study of the U.S. Institutes (SUSIs) for Scholars.

Among them, I was selected for the cohort Religious Freedom and Pluralism. Unfortunately, the pandemic began the year in which we were supposed to fly to the United States for the 6 weeks of the study tour. So we had to go through the sessions virtually for two months and the community action project in further time and then eventually things were getting better. Finally, in Oct 2022, we flew to the United States for a 10-day capstone program on religious freedom and pluralism which included round table meetings on democracy, lectures by Temple university professors on Religious freedom, walking around historical monuments and worship places in Philadelphia city, an interfaith community center in Baltimore and the Washington DC.

My whole journey at SUSI consisted of challenges and surprises but I must say it's truly a remarkable and worthwhile experience on the whole as meeting new people beyond the border with similar thought processes has truly nurtured my idea of multi-cultural coexistence."

- Arshad Khan, SUSI Alumni 2021/2022

A SUSI 2018 Alumni Story: Amira AbdelTawab

“Be the change you want to see in the world."

- Mahatma Gandhi

Although the chaos I have been through now in all aspects of my life, I still remember when I was 16 years old, I was dreaming of having a good future and becoming a successful young woman, and changing the world when I grew up. It wouldn’t happen until I traveled to study abroad not in any country, but only in the United States of America.

I was obsessed with traveling to the USA, it was my biggest dream since my childhood to be in the wonderland living the American dream, so during my university year, I studied hard and participated in many student and community service activities. After this hard work, I was lucky enough to receive one of the most difficult scholarships from the U.S. embassy in Cairo and the Department of State. My dream came true and I finally traveled to my dream land, or as I thought at this time.

When I was in the USA I studied for a few short weeks with the Dialogue Institute at Temple University, but it was a turning point in my life. I studied religious pluralism, diversity of cultures, and policy, and learned more about American society close up. I studied Islam from a Western perspective, Christianity, Judaism, Buddhism, and Hinduism. I discovered new religions that I have never heard about before - like the Quakers - and I lived with them in the heart of the Philadelphia forest to study more about them and their leader William Penn, and how they made a significant impact in the foundation of the principles of the American constitution and the American policy.

This heavy experience shifted me from a closed-minded person to a person who is always eager to learn about themself, not only from the difficult experiences of life, but also from others, and let me accept not only different ideas than mine but also the ideas that are completely against mine.

Now I believe in humanity and believe that everyone in this life has their own journey in which they wake up to themself, then to their shadow, and then to their potential. I have to respect every human being on the earth - as life is not a straight path - it is a trial and error and trying different things by figuring yourself out who you are and who you are not.

And finally, I accept the fact that I can change the world by changing myself, and by being kind to myself and everyone.

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This blog post was written by a Study of the U.S. Institutes (SUSI) Alumni - a program that the Dialogue Institute implements in partnership with Meridian International and the United States State Department. To find out more about the SUSI program, click here.

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Featured JES Author: Gabrielle Thomas on Receptive Ecumenism

Dr. Gabrielle Thomas

The Fall issue 57:4 of the Journal of Ecumenical Studies is now available. For each issue, the Diablogue features one author and makes available a full-text version of their article for 30 days. In this issue, we are featuring Gabrielle Rachel Thomas's "The Gift of Power in Methodism: Learning from Women’s Experiences of Working in Diverse Churches in England through Receptive Ecumenism."

Gabrielle Thomas is an Assistant Professor of Early Christianity and Anglican Studies, at the Candler School of Theology, Emory University, in Atlanta, Georgia, U.S., and is a member of the Archbishop of Canterbury’s Theological Reflection Group in the U.K.  She earned her Ph.D. in Historical Theology from the University of Nottingham in Nottingham, U.K. in 2017.

In two sentences, what is the argument of your J.E.S. article?

My article identifies possible ecclesial learning by using receptive ecumenism to explore women’s experiences of working in diverse churches in England. I examine a Methodist approach to power and use it to critique current practices across diverse Christian traditions in England, providing the potential for churches to transform the way that power is distributed, especially with respect to women flourishing in leadership roles.

How does your article help us better understand Receptive Ecumenism?

Simply put, receptive ecumenism asks, “What do we need to learn from another Christian tradition to help us address some of the wounds and weaknesses in our own?” My contribution puts Receptive Ecumenism to the test with a practical example of women who follow the way of receptive ecumenism to explore their experiences of working in churches in England, with a view to identifying areas for potential ecclesial learning.

How did you get interested in the topic?

I have long been committed to Christian unity. Receptive Ecumenism is a fresh way into the conversation. With respect to the project I developed on exploring women’s experiences– I am ordained in the Church of England and am interested in ministry from the perspective of a researcher but also as a practitioner.

What is your next project?

My next project explores a theology of the Devil bringing into conversation the perspective and experience of diverse traditions such as Pentecostal, Anglican, Catholic, and Orthodox.

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Article Abstract:

Global attention to receptive ecumenism has grown in recent years, prompting ecumenical theologians to ask, “What do we need to learn from another Christian tradition to help us address some of the wounds and weaknesses in our own?” Hitherto, much of the published work on receptive ecumenism has focused on its place in the formal ecumenical movement with little attention directed toward the grassroots. This contribution is a case study that identifies possible ecclesial learning by using receptive ecumenism to explore women’s experiences of working in diverse churches in England. It focuses on a particular example emerging from the broader research, during which Baptist women identified how the distribution of power in their churches can inhibit women’s flourishing, particularly in ministerial roles. Following the way of receptive ecumenism, after outlining the research context, I examine gifts shared by Methodist participants who spoke of positive structures of power. These, I argue, critique current practices, not only in the Baptist tradition but across diverse Christian traditions in England, providing the potential for churches to transform the way that power is distributed, especially with respect to women’s flourishing in leadership roles.

The full text article can be accessed via Project Muse HERE.  

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Book Review: Blacks and Jews in America: An Invitation to Dialogue

Terrance L. Johnson and Jacques Berlinerblau, Blacks and Jews in America: An Invitation to Dialogue. Washington, DC: Georgetown University Press, 2022. Pp. 224. $26.95.

Volume 57, Number 4, Fall 2022 of the Journal of Ecumenical Studies features a book review of Blacks and Jews in America: An Invitation to Dialogue. The review is written by Dialogue Institute executive director, David M. Krueger. The book has been useful in informing the organization’s various programs on Black-Jewish Dialogue and Understanding. In collaboration with the American Jewish Committee, the Dialogue Institute will be hosting history and dialogue programming in March and April, 2023. We are actively recruiting a spring 2023 intern to assist with research and curriculum development. Position description can be found HERE.

Below is an excerpt of the review, and the rest can be read HERE on Project Muse. The full text PDF is open access until February 1, 2023.

Among minority groups in the U.S., Blacks and Jews have had a unique relationship, often characterized by collaborations in music, sports, and the common pursuit of civil rights. One of the most iconic images of this relationship is the image of the Rev. Dr. Martin Luther King, Jr., and Rabbi Abraham Joshua Heschel marching side-by-side during the American civil rights movements of the 1960’s. However, the relationships between Blacks and Jews have also been fraught with disagreements over questions of Israel/Palestine policy and commitment to racial justice. Drawing on their experience teaching a class on Blacks and Jews in America at Georgetown University, the authors take a fresh look at the complicated and contested history of the relations between these two groups, identifying the key obstacles to constructive dialogue.

In the early-to-mid-twentieth century, Jews and Blacks lived near one another in many urban areas, but this is less common today. Due to white flight in the latter half of the twentieth century, neighborhoods and schools are highly segregated along lines of race and class. As the authors observe, Jews and Blacks today tend to see one another as strangers. As a result, there are few face-to-face encounters that happen organically. Therefore, they suggest, dialogue and relationship-building must be intentional if they are to happen. To engage in this difficult work, the authors identify several key issues that must be taken into consideration. Foremost is the power asymmetry between the two groups. In political collaborations between Blacks and Jews in the twentieth century, white Jews have typically held the financial and economic power, an imbalance that has often distorted the relationship and led to misunderstandings about motivations. According to the authors, a shared commitment to a political vision that advances structural equality for African Americans must be the starting point for meaningful dialogue between Blacks and Jews.

The establishment of the National Association for the Advancement of Colored People in 1909 is often cited as the highpoint of the “Grand Alliance” of Black-Jewish relations. During this period, the groups shared concerns about legalized racial discrimination and segregation. In time, immigrant Jews were better able to assimilate and become recognized as white—a privilege not afforded to African Americans, including Black Jews, who number more than a half million in the U.S. However, while many Jews do benefit from white privilege, they recognize that their status as white in American society is liminal. According to the authors, sincere dialogue between Blacks and Jews (including nonwhite Jews) must address the complexities of race in America.

To read more, click HERE to download a PDF from Project Muse.