Integrating ecumenism and interreligious dialogue in peace education in the Philippines from a Catholic perspective

Abstract

This study presents the importance of promoting interreligious dialogue and ecumenism in teaching peace education. It also discusses the applicability of selected papal documents for implementation in current interreligious education in Catholic and government schools in the Philippines. We explain the importance of interreligious dialogue and ecumenism from the Catholic Church documents Ut Unum Sint and Nostra Aetate. Then, we show the need for interreligious dialogue and ecumenism in achieving peace in this time when religion is misconstrued. Conclusions are given to lay out the need for interreligious dialogue and ecumenism to be integrated in peace education.

Spirituality as a Paradigm of Peace Education

“…Three categories about the time of the arrival of Islam in the archipelago later became Indonesia: (1) Islam entered Indonesia in the 7th century AD (Hamka); (2) Islam entered Indonesia in the 11th century AD (Snough Horgrunje); and (3) Islam became the religion of the Indonesian nation in the 16th century AD. As for where and who brought the teachings of Islam to Nusantara, there are three theories: (1) Islam came to Indonesia brought directly from Arabia in the Caliphate of Khulafaur-Rashidin; (2) Islam came to the archipelago brought by scholars from Persia, and (3) Islam entered the archipelago by Gujarati traders [1][2] [3]. The process of Islamization in Indonesia can be said to have succeeded brilliantly because it can Islamize the population of the archipelago ± 90%.…”

“…The dryness of the spirituality dimension causes: (1) religion tends to formality (exoteric), tends to see the side of differences between religious sects or groups even though they are internal to the same religion (cannot find common ground, prone to violence and conflict); (2) it is difficult to obtain tranquillity and peace in true religion and to think that tranquillity and peace can be obtained through the "four ta" (treasures, thrones, women and words) or love of the world (hub al-dunya); (3) the relationship between scholars and the ummah is increasingly transactional (envelope); (4) the tendency to the emergence of "Talibanization", takfiri groups (like to disbelieve others), and "ghulluw" religion (excessive religious exaggeration that breeds extreme attitudes) all of which usually contribute to creating poverty, ignorance and backwardness.…”