Extra Leaves for the Family Table: Resources for Interreligious Conversation
Notice bibliographique
Résumé
Gleanings: Readings at the Intersection of Culture and Faith Extra Leaves for the Family Table: Resources for Interreligious Conversation Books Discussed Not Without My Neighbor: Issues in lntcrfaith Relations. By Wesley S. Ariarajah. Geneva: World Council of Churches, 1999. 130 pp. $9.95 (paper). Has God Only One Blessing? Judaism as a Source of Self-Understanding. By Mary C. Boys. New York: Paulist Press, 2000. vi + 393 pp. $29.95 (paper). A New Religious America: How a Christian Country Has Become the World's Most Religiously Diverse Nation. By Diana L. Eck. San Francisco: HarperSanFrancisco, 2002. xx + 404 pp. $17.95 (paper). Living Religions. 5th ed. By Mary Pat Fisher. Upper Saddle River, NJ.: Prentice-Hall, 2003. 512 pp. $73.80 (paper). Daughters of Abraham: Feminist Thought in Judaism, Christianity, and Islam. Edited by Yvonne Yazbek Haddad and John Esposito. Gainesville, FIa.: University Press of Florida, 2001. xiii + 162 pp. $59.95 (cloth); $24.95 (paper). Mansions of the Spirit: The Gospel in a Multi-Faith World. Bv Michael Ingham. Toronto: Anglican Book Centre, 1997. 167 pp. CDN$18.95 (paper). The Road Ahead: A Christian-Muslim Dialogue: A Record of the Seminar Building Bridges Held at Lambeth Palace, 17-18 January 2002. Edited by Michael Ipgrave. London: Church House Publishing, 2002; New York: Church Publishing Incorporated, 2004. xviii + 142 pp. £9.95 / $20.00 (paper). The Dialogical Imperative: A Reflection on Interfaith Encounter. By David Lochhead. Maryknoll, N.Y.: Orbis Books, 1988. viii + 104 pp. o.p. Irreconcilable Differences? A Learning Resource for Jews and Christians. Edited by David Fox Sandmel, Rosann M. Catalane, and Christopher M. Leighton. Boulder, Co.: Westview Press, 2001. xii + 219pp. $25.00 (cloth). This article is a reflection on interreligious conversation and a review of a selection of books recently recommended as aids for that process. The texts are from a list developed by the Office of Ecumenical and Interfaith Relations of the Episcopal Church. Our guide in the reflection is the Archbishop of Canterbury, Rowan Williams, who in the years since his installation has given a number of public talks on these matters. Those talks will provide the criteria upon which the texts will be evaluated. It must be said at the outset that, particularly in the area of interreligious approaches and particularly after the events of September 11, 2001, fools will rush in where angels, djinns, and emanations have feared to tread-or are even forbidden to tread. Little can ever be accomplished in this arena if the goal is solely self-serving reassurance. No doubt one of the fundamental rearrangements of consciousness in the affluent practitioners of American religion that took place that September day was the new notion that what you don't know can indeed hurt you. In the aftermath, curiosity about other religions-particularly Islam-achieved intensities unparalleled since 1893 and the first Parliament of the World's Religions. However, while fear may have fanned the urgency, it cannot be the foundation for interreligious work. Fear flares up when survival is at stake, and survival is concerned only with those aspects of ourselves which we find undefended and therefore perceive as threatened. Under such conditions, our interest in the conversation will concern only those matters about which we feel insecure in either religion: the presumed meekness of Christianity or the purported militancy of Islam, in both cases caricatures. The desire for reassurance is in fact a desire to be done and go on our way; we want to know enough to satisfy ourselves that the threatening shape was a passing shadow. Entangled in our anxieties, we will fail to examine, appraise, and appreciate those aspects of either faith that bring joy and confidence and hope-aspects which might, in fact, attract our partners in the conversation. …
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Comment cette classification a été obtenuedéplier
Prédiction distillée sur la base complète
Imitation des enseignantsNi prévalence calibrée, ni vérité terrain. Validation humaine à venir. Apprise à partir de 10 348 étiquettes directes de Codex et de 10 348 étiquettes directes de Gemma. Le mode candidate est l'union des têtes enseignantes seuillées; le consensus est leur intersection. Ces sorties portent le statut machine_predicted_unvalidated et ne sont ni des étiquettes humaines ni des étiquettes directes de modèles de pointe.
Scores Codex et Gemma par catégorie
| Catégorie | Codex | Gemma |
|---|---|---|
| Métarecherche | 0,000 | 0,000 |
| Méta-épidémiologie (sens strict) | 0,000 | 0,000 |
| Méta-épidémiologie (sens large) | 0,000 | 0,000 |
| Bibliométrie | 0,000 | 0,000 |
| Études des sciences et des technologies | 0,000 | 0,000 |
| Communication savante | 0,000 | 0,000 |
| Science ouverte | 0,000 | 0,000 |
| Intégrité de la recherche | 0,000 | 0,000 |
| Charge utile insuffisante (le modèle a refusé de juger) | 0,001 | 0,000 |
Scores machine (provisoires)
Les deux têtes enseignantes du modèle étudiant, lues sur ce travail. Un score ordonne la base pour la relecture; il n'affirme jamais une catégorie, et le statut de validation accompagne chaque rangée tel quel.
Scores de référence d'un modèle non mature (critères de maturité non atteints, 7 itérations). Un score ordonne; il n'affirme jamais une catégorie.
score_only:v0-immature-baseline · tel quel depuis la passe de notation : score_only signifie que le nombre peut ordonner les travaux, et qu'aucune étiquette de catégorie n'en découleClassification
machine, non validéePrédiction automatique; un appel candidat d’une seule tête enseignante, pas un consensus.
Le détail, modèle par modèle et score par score, se trouve en fin de page sous « Comment cette classification a été obtenue ».