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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,〔("The Morning Buzz," ''Public Religion Research Institute'', July 10, 2014 ). Retrieved July 10, 2014.〕〔("Minnesota Interfaith Group Changes Its Name to Become More Inclusive of Atheists," Hemant Mehta, ''The Friendly Atheist'', July 9, 2014 ). Retrieved July 10, 2014.〕〔("St. Paul's atheists are coming out of the closet," Bob Shaw, ''St. Paul Pioneer Press'', August 4, 2014 ). Retrieved August 5, 2014.〕 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.〔("Promising Practice: Finding Common Ground Through Difference," ''Harvard Pluralism Project'' ). Retrieved November 02, 2012.〕 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〔Musser, D & Sunderland, D., ''War or Words: Interreligious Dialogue as an Instrument of Peace'' Cleveland: The Pilgrim Press, (2005) 1.〕 "''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〔Smock, D. (ed), (2002)''Interfaith Dialogue and Peacebuilding'' Washington, DC: US Institute of Peace Press〕〔Abu Nimer, M., et al, (2007) ''Unity in Diversity: Interfaith Dialogue in the Middle East'' Washington, DC: US Institute of Peace Press〕 including a Special Report on Evaluating Interfaith Dialogue〔Renee Garfinkel,(''What Works: Evaluating Interfaith Dialogue'' ), United State Institute of Peace, Special Report #123, (2004)〕 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.〔(【引用サイトリンク】url=http://www.oikoumene.org/en/programmes/interreligiousdialogue/christian-self-understanding.html )〕 ==History== 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.〔(Progressive Scottish Muslims: Learning Interfaith from the Mughals: Akbar the Great (1556-1605) )〕 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.〔Strabo, xv, 1, (on the immolation of the Sramana in Athens (Paragraph 73) ).〕〔Dio Cassius, (liv, 9 ).〕 *Disputation of Barcelona - religious disputation between Jews and Christians in 1263. The apostate Paulus () 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.〔(Jewish Virtual Library )〕 〔A History of the Jews in Christian Spain, Volume 1 ISBN 978-1-5904-5112-0〕 〔Gleanings : Essays in Jewish History, Letters, and Art by Cecil Roth. Published by Hermon Press for Bloch Publishing Company, 1967〕 〔REFLECTIONS ON THE TEXT AND CONTEXT OF THE DISPUTATION OF BARCELONA, (Cohen, Article Hebrew Union College Annual Vol. 35, (1964), pp. 157-192 ).〕 * 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".〔http://www.parliamentofreligions.org/index.cfm?n=1&sn=4〕 * Early 20th Century - dialogue started to take place between the Abrahamic faiths - Christianity, Judaism, Islam and Bahá'í. * * The 1960s - The interfaith movement gathered interest. * * 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. * * 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.〔Give Peace a Chance: Exploring the Vietnam Antiwar Movement ISBN 978-0-8156-2559-9〕 * * 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). * * 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() to declare the common ground between Christianity and Islam. * * 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. * * 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.〔http://www.saudiembassy.net/press-releases/press07170801.aspx Saudi Embassy - Saudi King Abdullah Commences Interfaith Dialogue Conference in Madrid, Spain〕〔(Saudi Gazette - Let concord replace conflict – Abdullah )〕 * * 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.〔(Dalai Lama inaugurates 6-day world religions meet at Mahua )〕〔(Dalai Lama to inaugurate inter-faith conference )〕 * * 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. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Interfaith dialogue」の詳細全文を読む スポンサード リンク
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