Interreligious Relations and the Negotiation of Ritual Boundaries 2019
DOI: 10.1007/978-3-030-05701-5_1
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Broadening the Scope of Interreligious Studies: Interrituality

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Cited by 2 publications
(9 citation statements)
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“…There are advocates of hospitality who treat their ethical position as a significant break from the other two – as ‘a radical shift from an age of monologue to an age of dialogue’ (Moyaert (2019), 3), ‘the movement beyond the insularity of tolerance toward more open and cooperative interactions’ (Conway (2009), 12) – and the two questions in my typology show that and how these claims are correct. Despite what advocates of hospitality sometimes claim, however, the significance of this position is not that it introduces a willingness to live with difference nor that it fosters a respect for other people's religious forms of life.…”
Section: Mapping the Ethics Of Religious Diversitymentioning
confidence: 90%
“…There are advocates of hospitality who treat their ethical position as a significant break from the other two – as ‘a radical shift from an age of monologue to an age of dialogue’ (Moyaert (2019), 3), ‘the movement beyond the insularity of tolerance toward more open and cooperative interactions’ (Conway (2009), 12) – and the two questions in my typology show that and how these claims are correct. Despite what advocates of hospitality sometimes claim, however, the significance of this position is not that it introduces a willingness to live with difference nor that it fosters a respect for other people's religious forms of life.…”
Section: Mapping the Ethics Of Religious Diversitymentioning
confidence: 90%
“…Christian theologians who participated in the emergence of the multifaith movement in the late 1800s and the early scholars of the academic discipline of religious studies set this precedent (Moyaert, 2019a: 9). Cotter and Robertson (2016) note that early scholars of religion modelled ‘religion’ on Protestant Christianity, ‘which prioritised “belief” and “doctrine” as preserved in texts as the sine qua non of “religion”’(Cotter and Robertson, 2016: 6).…”
Section: The Dialogue Modelmentioning
confidence: 99%
“…Without critique, it threatens to exclude those who possess multiple religious belongings, those who identify as spiritual but not religious (SBNR), and religious nones, which is a significant portion of young people. Moyaert (2019b) argues that a focus on theological dialogue also presents religious identities as clear and fixed, rather than multilayered, fluid, and complex. It fails to notice that religious traditions may borrow ideas and practices from one another, and that many adherents may engage in multiple beliefs and practices.…”
Section: The Dialogue Modelmentioning
confidence: 99%
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