Christian Identity and Interreligious Dialogue

This paper will use identity theories developed in sociology, social psychology and cognate areas to assess traditional Christian theories about religious Others. Employing the theology of religions typology as a focus, it will be argued that Christian theological approaches tend to stress monolithic notions of identity and are not adequate as tools to approach religious Others. Even where more nuanced understandings of identity are employed it is argued that these tend to be very generic and speak broadly of ‘identity’ without classifying what is meant, for instance ‘group’ or ‘personal’, and so discussions tend to be inadequate. It will further be suggested that certain theological positions are inherently problematic with regards to engaging Others when viewed through the lens of identity theories, and possible ways forward are suggested. This paper is an attempt to explore the territory of identity theory in this area and is intended to promote further research.

Journal of the Eurovpean Society of Women inTheological Research 17, pp. 41-58, 2009

When I entered interreligious dialogue as a student of Protestant theology, the theoretical framework and theological expectations were clear: the solidly trained and identified Christian would reach out, engage in conversation and learn about the different practices, 'Interreligious Dialoque and the Development of a Transreligious Identity. A

Acta Theologica, 2023

Brill | Schöningh eBooks, 2022

This is an open access chapter distributed under the terms of the CC BY-NC-ND 4.0 license.

Language and Intercultural Communication, 2012

The paper critically engages with contemporary theories of intercultural and inter-religious dialogue found in the areas of linguistic pragmatics and intercultural theology. Drawing on Ducrot’s theory of polyphony, it takes preliminary steps in formulating an alternative conception of the individual subject that incorporates a polyphonic articulation of the self. It then explores the role that dialogism has on our understanding of inter-religious encounters. Lastly, through reference to contemporary documents on inter-religious dialogue, it argues against the privileging of the secular nation state, and concludes that there is no possibility for intercultural dialogue without an inter-religious encounter: intercultural dialogue is a holy place to be

International Journal of Public Theology, 2010

In an age in which religion is a burning issue in the geo-political sphere, the need for peoples of different religions to engage in inter-faith dialogue may seem clear; what is less clear is whether there is legitimacy for and an imperative to members of individual faith communities to engage with the religious other on the exclusive grounds of their individual faith. This article thus seeks to advocate that theology done in the service of individual faiths needs, as a priority, to engage in legitimizing and necessitating dialogue with the religious other as the religious other. The article considers the grounds on which exclusivist religious people can undertake inter-faith dialogue. In looking to the need to attend to particularity and the genuine otherness of the religious other, the article advocates that faiths should begin to understand what is internal to their traditions that makes inter-faith dialogue a necessity for intense and particular religious self-identity. Members of faith communities need to be legitimated on terms internal to their community and by leaders of their community to engage in dialogue with the other: they need to know not only how to engage with the other but also why they engage with the other. In considering the particular tradition of Christianity, the article attends to these themes by seeking hints from Scripture and Christ that a Christian should engage with the religious other in order to be more intensely Christian.

Christian Identity, 2008

The present paper traces the deconstruction of identity that has taken place in what has become known as post modernity. It is subsequently argued that the concepts of identity and difference should both be used against the background of the idea of functionality. A functional or deictic approach to our existence emphasizes that we are relational beings, and that our language and self-conceptions are formed in response to the events from the surrounding world that draw our attention. Theologically, such an approach may be expressed as follows: as Christians we are in a relationship with God through Christ. We live our lives answering God's call in Christ in the power of the Holy Spirit. It is against this background of "pointing" and "following" that the use of the expression "Christian Identity" may be salvaged.

This book provides an introduction to the current state of the field for those new to interreligious dialogue and the theology of religions, as well as providing insights and new concepts that will be of interest to specialists. In particular, the current deadlock between pluralist and particularist approaches is re-imagined, and a strong argument for radical openness to the religious Other is advanced, based upon the resources of the Christian heritage. Also explored are many issues pertaining to debates in this area which are not always addressed, such as religious identity and definitions of religion. The book draws inspiration from many sources including intercultural theology, feminist theologies of religions, comparative theology, postcolonial identity theory, scholarly debates on the nature of religion, and biblical concepts of hospitality to outline its new approach. It concludes that we must seek mutual fulfilment with religious Others while maintaining Christian integrity. It also addresses the problems this involves when seeking ethical partnership across religious boundaries. No easy answers are given, however, a vision for radical openness based on Jesus’ example, the Christian heritage, and contemporary scholarship is endorsed.

Ministerial Formations, 2006

What is 'religious identity' and how may schooling impact upon it? In this paper, I present an elementary theory of religious identity construction and negotiation, drawing upon the theoretical framework that emerged from extensive fieldwork as part of a study of adolescent Christians, Jews and Muslims in England undertaken for my DPhil at the University of Oxford. I suggest that a conception of religious identity negotiation and construction based upon sociological and anthropological theories has much potential for educators and educational researchers. This is because to understand the impact of schooling on religious identity construction, a theory must be sensitive to social context, structural factors and power-relations -and how such phenomena may be interpreted and acted upon by individuals. In the course of this argument, I refer to important empirical and theoretical studies in comparable areas of inquiry.