Page 437 - Stati inu obstati, revija za vprašanja protestantizma, letnik X (2014), številka 19-20, ISSN 1408-8363
P. 437
SYNOPSES, ZUSAMMENFASSUNGEN
tion could be reformulated as: is intolerance a defining characteristic of religions
in general and the Abrahamic faiths (Judaism, Christianity and Islam) in partic-
ular or a profound distortion of them? Applied concretely to the Christian faith:
Is the Christian faith itself intolerant, or are intolerant Christians bastardizing
their own religion? In this essay the author argues that authentic Christian con-
victions foster not just tolerance but genuine respect for all human beings. For
this purpose he zeros in on the biblical grounds for respect. In fact, he concen-
trates on a single terse, yet direct command: “Honor everyone” (1 Pet. 2:17). For
Christians who consider the Holy Scriptures to be the Word of God, to honor
everyone is not a mere suggestion or a counsel of prudence, but a strictly reli-
gious duty. Hence the author argues that the practice of intolerance and disre-
spect strains against fundamental Christian convictions and violates an explic-
it Christian command. At the same time the author also argues that the Chris-
tian faith offers significant resources to foster a culture of universal respect, as
it provides a foundation for such respect, which cannot be based on merely
rational grounds.
UDC 2-11:141.72:396
Nadja Furlan Štante
Women in inter-faith dialogue
Globalization and religious feminism as an intercultural
and inter-faith phenomenon
Firstly the article raises the question of the importance of women’s inter-faith
dialogue, which is of global significance and extent. The basic question is: Why
do we need women’s inter-faith dialogue and what can it bring us?
The article thus briefly presents various forms of religious feminism with an
emphasis on Christian feminist theology. This and different types of religious
feminism are placed within a framework of global, intercultural and inter-faith
contacts. Due to the extensiveness of different religious feminist movements and
their endeavours, discussions have recently started on feminist theology as a
special philosophy and theology of religions. In this context, individual religious
experiences of women are faced/confronted with the basic experience of exposure
and otherness within individual social-religious realities.
The article concludes with a survey of the main characteristics of women’s
inter-faith dialogue and some important points of the awareness, obstacles and
possible methodologies of women’s inter-faith dialogue.
435
tion could be reformulated as: is intolerance a defining characteristic of religions
in general and the Abrahamic faiths (Judaism, Christianity and Islam) in partic-
ular or a profound distortion of them? Applied concretely to the Christian faith:
Is the Christian faith itself intolerant, or are intolerant Christians bastardizing
their own religion? In this essay the author argues that authentic Christian con-
victions foster not just tolerance but genuine respect for all human beings. For
this purpose he zeros in on the biblical grounds for respect. In fact, he concen-
trates on a single terse, yet direct command: “Honor everyone” (1 Pet. 2:17). For
Christians who consider the Holy Scriptures to be the Word of God, to honor
everyone is not a mere suggestion or a counsel of prudence, but a strictly reli-
gious duty. Hence the author argues that the practice of intolerance and disre-
spect strains against fundamental Christian convictions and violates an explic-
it Christian command. At the same time the author also argues that the Chris-
tian faith offers significant resources to foster a culture of universal respect, as
it provides a foundation for such respect, which cannot be based on merely
rational grounds.
UDC 2-11:141.72:396
Nadja Furlan Štante
Women in inter-faith dialogue
Globalization and religious feminism as an intercultural
and inter-faith phenomenon
Firstly the article raises the question of the importance of women’s inter-faith
dialogue, which is of global significance and extent. The basic question is: Why
do we need women’s inter-faith dialogue and what can it bring us?
The article thus briefly presents various forms of religious feminism with an
emphasis on Christian feminist theology. This and different types of religious
feminism are placed within a framework of global, intercultural and inter-faith
contacts. Due to the extensiveness of different religious feminist movements and
their endeavours, discussions have recently started on feminist theology as a
special philosophy and theology of religions. In this context, individual religious
experiences of women are faced/confronted with the basic experience of exposure
and otherness within individual social-religious realities.
The article concludes with a survey of the main characteristics of women’s
inter-faith dialogue and some important points of the awareness, obstacles and
possible methodologies of women’s inter-faith dialogue.
435
