Interfaith dialogue

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Interfaith dialogue
(left to right) George Carey, Archbishop of Canterbury (1991–2002), Jonathan Sacks, Chief Rabbi (UK), Mustafa Cerić, Grand Mufti of Bosnia, Jim Wallis, Sojourners, USA. 2009 World Economic Forum in Davos, Switzerland.
Roadside sign in the Nubra Valley, Ladkah, India

The term interfaith dialogue refers to cooperative, constructive and positive interaction between people of different religious traditions (i.e., "faiths") and/or spiritual or humanistic beliefs, at both the individual and institutional levels. It is distinct from syncretism or alternative religion, in that dialogue often involves promoting understanding between different religions or beliefs to increase acceptance of others, rather than to synthesize new beliefs. Some interfaith dialogues have more recently adopted the name interbelief dialogue,[1][2][3] while other proponents have proposed the term interpath dialogue, to avoid implicitly excluding atheists, agnostics, humanists, and others with no religious faith but with ethical or philosophical beliefs, as well as to be more accurate concerning many world religions that do not place the same emphasis on "faith" as do some Western religions. Similarly, pluralistic rationalist groups have hosted public reasoning dialogues to transcend all worldviews (whether religious, cultural or political), termed transbelief dialogue.[4]

Throughout the world there are local, regional, national and international interfaith initiatives; many are formally or informally linked and constitute larger networks or federations. The often quoted[5] "There will be no peace among the nations without peace among the religions. There will be no peace among the religions without dialogue among the religions" was formulated by Dr Hans Küng, a Professor of Ecumenical Theology and President of the Global Ethic Foundation.

The United States Institute of Peace published works on interfaith dialogue and peacebuilding[6][7] including a Special Report on Evaluating Interfaith Dialogue[8] Interfaith dialogue forms a major role in the study of religion and peacebuilding.

To some, the term interreligious dialogue has the same meaning as interfaith dialogue. Neither are the same as Nondenominational Christianity. The World Council of Churches, though. distinguishes between 'interfaith' and 'interrreligious.' To the WCC, 'interreligious' refers to action between different Christian denominations. So, 'interfaith' refers to interaction between different faith groups such as Muslim and Christian or Hindu and Jew for example.[9]


The history of interfaith dialogue is as ancient as religion itself. When not at war with their neighbours, human beings have made an effort to understand them (not least because understanding is a strategy for defense, but also because for as long as there is dialogue wars are delayed). History records many examples of interfaith initiatives and dialogue throughout the ages.

  • Interfaith dialogue and action have taken place for many centuries. The Emperor Akbar the Great, for example, encouraged tolerance in Mughal India, a diverse nation with people of various faith backgrounds, including Islam, Hinduism, Sikhism, and Christianity.[10] Religious pluralism can also be observed in other historical contexts, including Muslim Spain. Zarmanochegas (Zarmarus) (Ζαρμανοχηγὰς) was a monk of the Sramana tradition (possibly, but not necessarily a Buddhist) from India who journeyed to Antioch and Athens while Augustus (died 14 CE) was ruling the Roman Emprire.[11][12]
  • Disputation of Barcelona - religious disputation between Jews and Christians in 1263. The apostate Paulus [Pablo] Christiani proposed to King James I of Aragon that a formal public religious disputation on the fundamentals of faith should be held between him and R. Moses b. Nahman (Nachmanides) whom he had already encountered in Gerona. The disputation took place with the support of the ecclesiastical authorities and the generals of the Dominican and Franciscan orders, while the king presided over a number of sessions and took an active part in the disputation. The Dominicans Raymond de Peñaforte, Raymond Martini, and Arnold de Segarra, and the general of the Franciscan order in the kingdom, Peter de Janua, were among the Christian disputants. The single representative for the Jewish side was Naḥmanides. The four sessions of the disputation took place on July 20, 27, 30, and 31, 1263 (according to another calculation, July 20, 23, 26, and 27). Naḥmanides was guaranteed complete freedom of speech in the debate; he took full advantage of the opportunity thus afforded and spoke with remarkable frankness. Two accounts of the disputation, one in Hebrew written by Naḥmanides and a shorter one in Latin, are the main sources for the history of this important episode in Judeo-Christian polemics. According to both sources the initiative for the disputation and its agenda were imposed by the Christian side, although the Hebrew account tries to suggest a greater involvement of Naḥmanides in finalizing the items to be discussed. When the ecclesiastics who saw the "not right" turn the disputation was taking, due to Nahmanides persuasive argumentation, they urged that it should be ended as speedily as possible. It was, therefore, never formally concluded, but interrupted. According to the Latin record of the proceedings, the disputation ended because Nahmanides fled prematurely from the city. In fact, however, he stayed on in Barcelona for over a week after the disputation had been suspended in order to be present in the synagogue on the following Sabbath when a conversionist sermon was to be delivered. The king himself attended the synagogue and gave an address, an event without medieval precedent. Nahmanides was permitted to reply on this occasion. The following day, after receipt of a gift of 300 sólidos from the king, he returned home.

While the Disputation may have been a great achievement for Paulus Christiani in his innovative use of rabbinic sources in Christian missionary efforts, for Naḥmanides it represented an additional example of the wise and courageous leadership which he offered his people.[13] [14] [15] [16]

  • There have been several meetings referred to as a Parliament of the World’s Religions, most notably the World's Parliament of Religions of 1893, the first attempt to create a global dialogue of between religions. The event was celebrated by another conference on its centenary in 1993. This led to a new series of conferences under the official title "Parliament of the World's Religions".[17]
  • Early 20th Century - dialogue started to take place between the Abrahamic faiths - Christianity, Judaism, Islam and Bahá'í.[citation needed]
    • The 1960s - The interfaith movement gathered interest.[citation needed]
    • 1965 - The Roman Catholic Church issued the Vatican II document Nostra aetate, instituting major policy changes in the Catholic Church's policy towards non-Christian religions.[citation needed]
    • In the late 1960s interfaith groups such as the Clergy And Laity Concerned (CALC) joined around Civil Rights issues for African-Americans and later were often vocal in their opposition to the Vietnam War.[18]
    • September 11, 2001 - After September 11, under the leadership of James Parks Morton, Dean Emeritus of the Cathedral of St. John the Divine, the Interfaith Center of New York's mission became increasingly centered on providing assistance to immigrant and disenfranchised communities whose religious leaders were often the only source of knowledge for new immigrants about coping with a new life in an urban environment like New York City. New programs were launched that responded to the needs of these constituents, combining practical information about establishing civic connections and information about other religions with insight about common social concerns. New programs included Religious Communities and the Courts System (2003), Teacher Education in American Religious Diversity (2003), Mediation for Religious Leaders (2005), and Religious Diversity Training for Social Workers (2005).[citation needed]
    • On October 13, 2007 Muslims expanded their message. In A Common Word Between Us and You, 138 Muslim scholars, clerics and intellectuals unanimously came together for the first time since the days of the Prophet[s] to declare the common ground between Christianity and Islam.[citation needed]
    • In 2008, through the collaboration of The Hebrew Union College, Omar Foundation, and the University of Southern California Center for Muslim-Jewish Engagement was created. This inter-faith think tank began to hold religious text-study programs throughout Los Angeles and has an extensive amount of resources on its website including scholarly articles about Creationism, Abraham and Human Rights.[citation needed]
    • July 2008 - A historic interfaith dialogue conference was initiated by King Abdullah of Saudi Arabia to solve world problems through concord instead of conflict. The conference was attended by religious leaders of different faiths such as Christianity, Judaism, Buddhism, Hinduism, and Taoism and was hosted by King Juan Carlos of Spain in Madrid.[19][20]
    • January 2009, at Gujarat’s Mahuva, the Dalai Lama inaugurated an interfaith "World Religions-Dialogue and Symphony" conference convened by Hindu preacher Morari Bapu from January 6 to 11th 2009. This conference explored ways and means to deal with the discord among major religions, according to Morari Bapu. Participants included Prof. Samdhong Rinpoche on Buddhism, Diwan Saiyad Zainul Abedin Ali Sahib (Ajmer Sharif) on Islam, Dr. Prabalkant Dutt on non-Catholic Christianity, Swami Jayendra Saraswathi on Hinduism and Dastur Dr. Peshtan Hormazadiar Mirza on Zoroastrianism.[21][22]
    • July 2009, the Vancouver School of Theology opened the Iona Pacific: Inter-Religious Centre for Social Action, Research, and Contemplative Practice under the leadership of Principal and Dean, Dr. Wendy Fletcher, and Director, Rabbi Dr. Robert Daum.[citation needed]

Policies of religions to interfaith dialogue

Bahá'í Faith

Interfaith and multi-faith interactivity is integral to the teachings of the Bahá'í Faith. Its founder Bahá'u'lláh enjoined his followers to "consort with the followers of all religions in a spirit of friendliness and fellowship."[23] Bahá'ís are often at the forefront of local inter-faith activities and efforts. Through the Bahá'í International Community agency, the Bahá'ís also participate at a global level in inter-religious dialogue both through and outside of the United Nations processes.

In 2002 the Universal House of Justice, the global governing body of the Bahá'ís, issued a letter to the religious leadership of all faiths in which it identified religious prejudice as one of the last remaining "isms" to be overcome, enjoining such leaders to unite in an effort to root out extreme and divisive religious intolerance.[24]


Buddhism has historically been open to other religions.[25] As Ven. Dr. K. Sri Dhammananda has stated:

Buddhism is a religion which teaches people to 'live and let live'. In the history of the world, there is no evidence to show that Buddhists have interfered or done any damage to any other religion in any part of the world for the purpose of introducing their religion. Buddhists do not regard the existence of other religions as a hindrance to worldly progress and peace.[26]

The fourteenth century Zen master Gasan Joseki indicated that the Gospels were written by an enlightened being:

"And why take ye thought for raiment? Consider the lilies of the field, how they grow. They toil not, neither do they spin, and yet I say unto you that even Solomon in all his glory was not arrayed like one of these...Take therefore no thought for the morrow, for the morrow shall take thought for the things of itself."
Gasan said: "Whoever uttered those words I consider an enlightened man."[27]

The 14th Dalai Lama has done a great deal of interfaith work throughout his life. He believes that the "common aim of all religions, an aim that everyone must try to find, is to foster tolerance, altruism and love".[28] He met with Pope Paul VI at the Vatican in 1973. He met with Pope John Paul II in 1980 and also later in 1982, 1986, 1988, 1990, and 2003. During 1990, he met in Dharamsala with a delegation of Jewish teachers for an extensive interfaith dialogue.[29] He has since visited Israel three times and met during 2006 with the Chief Rabbi of Israel. In 2006, he met privately with Pope Benedict XVI. He has also met the late Archbishop of Canterbury Dr. Robert Runcie, and other leaders of the Anglican Church in London, Gordon B. Hinckley, late President of the Church of Jesus Christ of Latter-day Saints (Mormons), as well as senior Eastern Orthodox Church, Muslim, Hindu, Jewish, and Sikh officials.

In 2010, the Dalai Lama was joined by Rev. Katharine Jefferts Schori, presiding bishop of the Episcopal Church, Chief Rabbi Lord Jonathan Sacks of the United Hebrew Congregations of the Commonwealth, and Islamic scholar Professor Seyyed Hossein Nasr of George Washington University when Emory University's Center for the Study of Law and Religion hosted a "Summit on Happiness".[30]


Traditional Christian doctrine is Christocentric, meaning that Christ is held to be the sole full and true revelation of the will of God for humanity. In a Christocentric view, the elements of truth in other religions are understood in relation to the fullness of truth found in Christ. God is nevertheless understood to be free of human constructions. Therefore, God the Holy Spirit is understood as the power who guides non-Christians in their search for truth, which is held to be a search for the mind of Christ, even if "anonymously," in the phrase of Catholic theologian Karl Rahner. For those who support this view, anonymous Christians belong to Christ now and forever and lead a life fit for Jesus' commandment to love, even though they never explicitly understand the meaning of their life in Christian terms.

While the conciliar document Nostra aetate has fostered widespread dialogue, the declaration Dominus Iesus nevertheless reaffirms the centrality of the person of Jesus Christ in the spiritual and cultural identity of Christians, rejecting various forms of syncretism.

Pope John Paul II was a major advocate of interfaith dialogue, promoting meetings in Assisi in the 1980s. Pope Benedict XVI took a more moderate and cautious approach, stressing the need for intercultural dialogue, but reasserting Christian theological identity in the revelation of Jesus of Nazareth in a book published with Marcello Pera in 2004. In 2013, Pope Francis became the first Catholic leader to call for "sincere and rigorous" interbelief dialogue with atheists, both to counter the assertion that Christianity is necessarily an "expression of darkness of superstition that is opposed to the light of reason," and to assert that "dialogue is not a secondary accessory of the existence of the believer" but instead is a "profound and indispensable expression ... [of] faith [that] is not intransigent, but grows in coexistence that respects the other."[31][32]

In traditional Christian doctrine, the value of inter-religious dialogue had been confined to acts of love and understanding toward others either as anonymous Christians or as potential converts.

In mainline liberal Protestant traditions, however, as well as in the emerging church, these doctrinal constraints have largely been cast off. Many theologians, pastors, and lay people from these traditions do not hold to uniquely Christocentric understandings of how God was in Christ. They engage deeply in interfaith dialogue as learners, not converters, and desire to celebrate as fully as possible the many paths to God.

Much focus in Christian interfaith dialogue has been put on Christian–Jewish reconciliation. One of the oldest successful dialogues between Jews and Christians has been taking place in Mobile, Alabama. It began in the wake of the call of the Second Vatican Council (1962–1965) of the Roman Catholic Church for increased understanding between Christians and Jews. The organization has recently moved its center of activity to Spring Hill College, a Catholic, Jesuit institution of higher learning located in Mobile. Reconciliation has been successful on many levels, but has been somewhat complicated by the Arab-Israeli conflict in the Middle East, where a significant minority of Arabs are Christian.


The Modern Orthodox movement allows narrow exchanges on social issues, while warning to be cautious in discussion of doctrine.[33] Reform Judaism, Reconstructionist Judaism and Conservative Judaism encourage interfaith dialogue.


Islam has long encouraged dialogue to reach truth. Dialogue is particularly encouraged amongst the People of the Book (Jews, Christians and Muslims) as Qur'an states, "Say, "O People of the Scripture, come to a word that is equitable between us and you - that we will not worship except Allah and not associate anything with Him and not take one another as lords instead of Allah ." But if they turn away, then say, "Bear witness that we are Muslims [submitting to Him]."[3:64][34]".

Many traditional and religious texts and customs of the faith have encouraged this, including specific verses in the Quran, such as: "O people! Behold, we have created you from a male and a female and have made you into nations and tribes so that you might come to know one another. Verily, the noblest of you in the sight of God is the one who is most deeply conscious of Him. Behold, God is all-knowing, all-aware." [Qur'an 49:13]

In recent times, Muslim theologians have advocated inter-faith dialogue on a large scale, something which is new in a political sense. The declaration A Common Word of 2007 was a public first in Christian-Islam relations, trying to work out a moral common ground on many social issues.

Relations between Muslims and Jews remain quite difficult, exacerbated by the Israeli-Palestinian conflict. There are inter-Muslim issues in between Sunnis and Shiites that are very much unresolved in the Middle East. Also, relations between Muslims and Hindus in India and Pakistan could theoretically be much better if interfaith efforts were more successful.


According to the Ahmadiyya understanding, interfaith dialogues are an integral part of developing inter-religious peace and the establishment of peace. The Ahmadiyya Community has been organising interfaith events locally and nationally in various parts of the world in order to develop a better atmosphere of love and understanding between faiths. Various speakers are invited to deliver a talk on how peace can be established from their own or religious perspectives.[35]


Zoroastrianism has long encouraged interfaith, all the way from Cyrus the Great's speech in Babylon, which permitted the population to keep following their own religion and keep speaking their own language. Cyrus did not enforce the state religion unto the people. As well, Cyrus freed all the Jewish slaves from Babylon, which earned him a place in the Jewish scriptures. Zoroastrians believe that all religions are equal, and that their religion is not superior to other religions. They believed that the Prophet Zoroaster implied the religion unto them, and did not convert each of them. Therefore, they do not even accept converts into their religion[citation needed]. All adherents must be born into the religion[citation needed].

Preconditions for Meaningful Interfaith Dialogue

A Boston College theologian, Catherine Cornille, identifies five preconditions for any meaningful interfaith dialogue: humility (causes a disturbance of one's view of other religions), commitment (causes a commitment to faith that simultaneously rejects intolerance to other faiths), interconnection (causes the recognition of shared common challenges such as the breakdown of families), empathy (causes one to view another religion from its own perspective), and most importantly hospitability (like the tent of Abraham, that was open on all four sides as a sign of hospitality to any new comer). Breaking down the walls that divides faiths while respecting the uniqueness of each tradition requires the courageous embrace of all these preconditions.[36]

Interfaith organizations

  • Interfaith Encounter Association (IEA) was established in 2001 and works to build genuine coexistence and sustainable peace, through joint community building on the grassroots level, using interactive interfaith dialogue as its vehicle. The a-political and all-inclusive approach of the organization and its activities continuously form the human infrastructure for peace in the Holy Land and the Middle East. In its ten years of existence, the IEA have held – in its three regional focuses: in Israel, between Israelis and Palestinians and in the larger Middle East – more than 1600 programs, with thousands of participants. A most significant fact is that the participants in IEA programs include people of all political and religious views, as well as all ages, genders, walks of life etc.; and that the vast majority of them have met 'the other' for the first time through IEA. The IEA have formed till now 58 on-going community-groups of interfaith encounter – from the Upper Galilee to Eilat, including 10 groups that bring together on a regular basis Israelis and West Bank Palestinians. Among the latter we maintain the three only groups in the country that bring together Palestinians with Settlers. IEA maintains working relations with 7 Palestinian organizations, across the West Bank and the Gaza Strip and is a founding partner of the Middle East Abrahamic Forum, with additional organizations from Egypt, Iran, Jordan, Lebanon, Morocco, Tunisia and Turkey.
  • Messiah Foundation International is an interfaith organisation which aims to promote mutual love, peace and understanding between members of all religions and faiths through the spiritual sciences taught by Ra Gohar Shahi. MFI has centres across the globe, including in the United States of America, Canada, the United Kingdom of Great Britain, India, Pakistan, Sri Lanka, and Japan.
  • Project Interfaith is a non-profit organization that aims to grow understanding, respect and relationships among people of all faiths, beliefs and cultures. The goals of the organization are approached through online media resources (particularly RavelUnravel) as well as community-building programs that educate and engage a variety of audiences on issues of faith, religion, identity, interfaith relations, and religious and cultural diversity.
  • Insight Film Festival is a biennual interfaith Community Interest Company that exists to encourage filmmakers throughout the world to make films about ‘faith’. It creates events and spaces where such films can be displayed, discussed and celebrated. It welcomes participants from all faith backgrounds and none, and focuses particularly on young filmmakers. In doing so, it wants to make positive contributions to understanding, respect and community cohesion.[37]
  • While there are many essentially religious organisations geared towards working on interfaith issues (see Interreligious organisations) there is also a less common attempt by some governmental institutions to specifically address the diversity of religions (see Australasian Police Multicultural Advisory Bureau for one example).
  • United Religions Initiative (URI) was founded in 2000 to promote daily, lasting interfaith cooperation, end religiously motivated violence, and create cultures of peace, justice, and healing for the Earth and all living beings. With hundreds of thousands of members in 80+ countries representing over 200 religions and indigenous traditions, URI uses "cooperation circles" to promote dialogue and action.
  • The Jordanian Interfaith Coexistence Research Center is a Jordanian non-governmental organization for promoting peaceful religious coexistence. It fosters grassroots interfaith dialogue and works on creating interreligious harmony.

United Nations support

On December 2, 2008, Anwarul Karim Chowdhury said:

  • "Interfaith dialogue is absolutely essential, relevant, and necessary. ... If 2009 is to truly be the Year of Interfaith Cooperation, the U.N. urgently needs to appoint an interfaith representative at a senior level in the Secretariat."[38]
  • The Republic of the Philippines will host a Special Non-Aligned Movement Ministerial Meeting on Interfaith Dialogue and Cooperation for Peace and Development from March 16 to 18 in Manila. During the meeting, to be attended by ministers of foreign affairs of the NAM member countries, a declaration in support of interfaith dialogue initiatives will be adopted. An accompanying event will involve civil society activities.[39]
  • In 2010, HM King Abdullah II addressed the 65th UN General Assembly and proposed the idea for a ‘World Interfaith Harmony Week’ to further broaden his goals of faith-driven world harmony by extending his call beyond the Muslim and Christian community to include people of all beliefs, those with no set religious beliefs as well. A few weeks later, HRH Prince Ghazi bin Muhammad presented the proposal to the UN General Assembly, where it was adopted unanimously as a UN Observance Event.[40]

The first week of February, every year, has been declared a UN World Interfaith Harmony Week. The Royal Islamic Strategic Studies Centre released a document which summarises the key events leading up to the UN resolution as well as documenting some Letters of Support and Events held in honour of the week.[41]

Criticism of interfaith dialogue

The group Hizb ut-Tahrir rejects the concept of interfaith dialogue, stating that it is a western tool to enforce non-Islamic policies in the Islamic world.[42]

Many Traditionalist Catholics, not merely Sedevacantists or the Society of St. Pius X, are critical of interfaith dialogue as a harmful novelty arising after the Second Vatican Council, which is said to have altered the previous notion of the Catholic Church's supremacy over other religious groups or bodies, as well as demoted traditional practices associated with traditional Roman Catholicism. In addition, these Catholics contend that, for the sake of collegial peace, tolerance and mutual understanding, interreligious dialogue devalues the divinity of Jesus Christ and the revelation of the Triune God by placing Christianity on the same footing as other religions that worship other deities.

In the case of Hinduism, it has been argued that the so-called interfaith:

"dialogue ... has [in fact] become the harbinger of violence. This is not because ‘outsiders’ have studied Hinduism or because the Hindu participants are religious ‘fundamentalists’ but because of the logical requirements of such a dialogue."

With a detailed analysis of "two examples from Hinduism studies", S.N. Balagangadhara and Sarah Claerhout argue that, "in certain dialogical situations, the requirements of reason conflict with the requirements of morality".[43]

See also


  1. "The Morning Buzz," Public Religion Research Institute, July 10, 2014. Retrieved July 10, 2014.
  2. "Minnesota Interfaith Group Changes Its Name to Become More Inclusive of Atheists," Hemant Mehta, The Friendly Atheist, July 9, 2014. Retrieved July 10, 2014.
  3. "St. Paul's atheists are coming out of the closet," Bob Shaw, St. Paul Pioneer Press, August 4, 2014. Retrieved August 5, 2014.
  4. "Promising Practice: Finding Common Ground Through Difference," Harvard Pluralism Project. Retrieved November 02, 2012.
  5. Musser, D & Sunderland, D., War or Words: Interreligious Dialogue as an Instrument of Peace Cleveland: The Pilgrim Press, (2005) 1.
  6. Smock, D. (ed), (2002)Interfaith Dialogue and Peacebuilding Washington, DC: US Institute of Peace Press
  7. Abu Nimer, M., et al, (2007) Unity in Diversity: Interfaith Dialogue in the Middle East Washington, DC: US Institute of Peace Press
  8. Renee Garfinkel,What Works: Evaluating Interfaith Dialogue, United State Institute of Peace, Special Report #123, (2004)
  9. "Interreligious Dialogue". World Council of Churches. Retrieved 24 July 2012.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
  10. Progressive Scottish Muslims: Learning Interfaith from the Mughals: Akbar the Great (1556-1605)
  11. Strabo, xv, 1, on the immolation of the Sramana in Athens (Paragraph 73).
  12. Dio Cassius, liv, 9.
  13. Jewish Virtual Library
  14. A History of the Jews in Christian Spain, Volume 1 ISBN 978-1-5904-5112-0
  15. Gleanings : Essays in Jewish History, Letters, and Art by Cecil Roth. Published by Hermon Press for Bloch Publishing Company, 1967
  16. REFLECTIONS ON THE TEXT AND CONTEXT OF THE DISPUTATION OF BARCELONA, [M.A. Cohen, Article Hebrew Union College Annual Vol. 35, (1964), pp. 157-192].
  18. Give Peace a Chance: Exploring the Vietnam Antiwar Movement ISBN 978-0-8156-2559-9
  19. Saudi Embassy - Saudi King Abdullah Commences Interfaith Dialogue Conference in Madrid, Spain
  20. Saudi Gazette - Let concord replace conflict – Abdullah
  21. Dalai Lama inaugurates 6-day world religions meet at Mahua
  22. Dalai Lama to inaugurate inter-faith conference
  23. Tablets of Bahá'u'lláh, page 22, Bahá'u'lláh, From the "Bishárát" (Glad-Tidings).
  24. Catharine Cookson, ed. (2003). Encyclopedia of Religious Freedom. Taylor & Francis. p. 9.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
  25. The Buddhist View toward Other Religions
  26. The Buddhist Attitude Towards Other Religions
  27. 101 Zen Stories; #16
  28. Tibetan Buddhism
  29. Kamenetz,Rodger (1994)The Jew in the Lotus Harper Collins: 1994.
  30. Top 10 Things Religious Leaders Say about Happiness
  31. "Pope urges dialogue with nonbelievers in letter to high profile atheist," Francis X. Rocca, Catholic Herald, September 12, 2013. Retrieved August 5, 2014.
  32. "Pope Francis' Letter to the Founder of 'La Repubblica' Italian Newspaper," Vatican City, September 11, 2013. Retrieved August 5, 2014.
  33. A Modern Orthodox Approach to Interfaith Dialogue
  35. "Ahmadiyya Muslim Community to hold Peace Conference in Malta". Ahmadiyya times. Retrieved 19 October 2010.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
  36. Balcomb, Michael W. "Religion As An Obstacle To Peace?." Dialogue & Alliance 26.2 (2012): 40-49. ATLA Religion Database with ATLASerials. Web. 10 Feb. 2015.
  37. [1]
  38. [2]
  39. About the Meeting
  40. How It Began
  41. The First UN World Interfaith Harmony Week Booklet
  42. The Inevitability of Clash of Civilisation
  43. Balagangadhara, S.N; Claerhout, Sarah (2008). "Are Dialogues Antidotes to Violence? Two Recent Examples from Hinduism Studies". Journal for the Study of Religions and Ideologies. 7 (9): 118–143.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>

Further reading

  • Hick, John, ed. Truth and Dialogue: the Relationship between World Religions, in series, Studies in Philosophy and Religion. London: Sheldon Press, 1974. 164 p. N.B.: Also published in the U.S.A. under slightly divergent title, Truth and Dialogue in World Religions. ISBN 0-85969012-1.
  • Momen, Moojan (2009) [Originally published as The Phenomenon of Religion in 1999]. Understanding Religion: A Thematic Approach. Oxford, UK: Oneworld Publications. ISBN 978-1-85168-599-8.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>

External links