After the Second Vatican Council, which took place in 1962-1965, the Catholic Church reached out to both co-religionists and non-Christians. As the second largest religion in the world (after Christianity), the Muslim world began to react to this call for dialogue. Without a worldwide religious authority, Muslim scholars and communities have tried to understand and respond to this call for dialogue in their own way. Turkey, as one of the most influential and modern Muslim majority states, joined the discussion about interreligious dialogue, especially with Christians. Very diverse in culture, religion, and thought, Turkish scholars' discussions and critiques of the dialogue requested by the Christian world have clearly contributed to interreligious dialogue on a global scale in the last decades. This dissertation examines the development of interreligious dialogue in Turkey and the works of prominent and widely recognized Turkish theologians as a response to the Christian call for dialogue. It explores the problems, challenges, and future of the perception of interreligious dialogue in the Turkish context, in particular, the views of three influential Turkish scholars: Abdurrahman Küçük, Mahmut Aydin, and Davut Aydüz. The conclusion proposes the Turkish Model for interreligious dialogue. / Religion

In the latter half of the 20th century interreligious dialogue has become a necessary and important feature in human co-existence. This study discusses the dialogue of religious experience. The essentials in this dialogue are mutual understandings of prayer and contemplation as practiced in differing religious and cultural contexts. The dissertation consists of four parts. The first is a survey of missiological theology on interreligious dialogue, contemplation and inculturation in the Catholic Church after the Second Vatican Council. The second part considers initiatives taken in dialogue in the Benedictine Order from early 1960-ties to mid 1990-ties. Attention is given to "East-West Spiritual Exchange" which has taken place regularly between European participants in "Dialogue Interreligieux Monastique" and Zen Buddhists in Japan. The third section focuses on Japan. Three Japanese Catholic theologians are discussed. In efforts to establish theological and pastoral communication with Zen tradition, moving towards an integration of details emerging from Zen practice to Catholic spirituality, the Japanese theologians theologize in a fashion similar to the Benedictines. The final section analyses initiatives in dialogue of religious experience discussed in the thesis. Key concepts draw attention to distinctive characteristics of specific expressions in dialogue, partly in monastic contexts, partly in Japanese contexts. Because the particular form of dialogue presented is an ongoing process which has only recently commenced, no final results in developments can yet be identified. Suffice it to state that initiatives described are new inputs in Catholic missiological study. Both Benedictine and Japanese theologians have in many ways paved the way for official Catholic theology on interreligious dialogue.

Made available in DSpace on 2016-04-29T14:27:29Z (GMT). No. of bitstreams: 1 Anderson Fernandes Tostes.pdf: 792102 bytes, checksum: 3f5ce5c8e14875f00de933fcdaa40f56 (MD5) Previous issue date: 2016-03-10 / The Church is a sign and instrument of salvation in the world, and as such it has to work towards the unity of humankind and for the good of all creation. The dialogue, ecumenical and interfaith, is a very important expression of God's Work. And in the context of the Salvific Economy dialogue is to work for dignity and human person promotion, promoting the way for eschatological Kingdom development. It intends to present God's creation as a symbol of His love for humanity. And that relationship ability given to person is also a demand that is willing to meet and dialogue with his resembling. In this context, though, we see the Church, sign and instrument of salvation, and we expect its renewal for approaching increasingly the divine plan to attract to himself all the humanity. It also intends to understand the Church's mission in the plural society resulting of the modernity and post modernity, where multiple cultural and religious offerings seem to relativize the value and action of the Church. Based on that proposing to men the Church as promoting of universal fraternity acting through ecumenical and interreligious dialogue testimony. And still relate religious pluralism with a possible ecumenical ecclesiology, as well as religiousness with theology, all this in view of what the Catholic Church in Latin America, particularly in Brazil, understands by ecumenism and interreligious dialogue. Finally, the Second Vatican Ecumenical Council emphasized the Church's functionality in favor of men, and also recognized that God loves all men without distinction, and wants everyone participate in the complete happiness of his Kingdom. Therefore the Church has a goal to proclaim the universality of salvation, and put it at disposal, it means, not restrict the salvation only those who believe in Christ and entered the Catholic Church / A Igreja é sinal e instrumento de salvação no mundo, e como tal ela deve trabalhar em vista da unidade do gênero humano e para o bem de toda a criação. O diálogo, ecumênico e inter religoso, é expressão importantíssima da Obra de Deus. E no contexto da Economia Salvífica dialogar é trabalhar pela dignidade e promoção da pessoa humana, favorecendo os caminhos para desenvolvimento do Reino Escatológico. Almeja-se apresentar a criação de Deus como símbolo de seu amor pelos homens. E que a capacidade de relacionamento dada ao homem é também uma exigência para que se disponha ao encontro e ao diálogo com seu semelhante. Neste contexto, ainda, se vê a Igreja, sinal e instrumento de salvação, e se espera sua renovação para que se aproxime cada vez mais do projeto divino de atrair a si todos os homens. Também se pretende compreender a missão da Igreja na sociedade plural resultante da modernidade e pósmodernidade, onde as múltiplas ofertas culturais e religiosas parecem relativizar o valor e ação da Igreja. Com base nisso propor aos homens a Igreja como promotora da fraternidade universal agindo através do testemunho do ecumenismo e do diálogo interreligioso. E ainda relacionar o pluralismo religioso com uma possível eclesiologia ecumênica, bem como a religiosidade com a teologia, tudo isto tendo em vista o que a Igreja Católica da América Latina, de forma particular o Brasil, compreende por Ecumenismo e diálogo inter-religioso. Enfim, o Concílio Ecumênico Vaticano II realçou a funcionalidade da Igreja em favor dos homens, e também reconheceu que Deus ama a todos os homens indistintamente, e deseja que todos participem da felicidade completa de seu Reino. Sendo assim a Igreja tem como meta proclamar a universalidade da salvação, e pô-la à disposição, ou seja, não restringir a salvação apenas aqueles que creem em cristo e entraram na Igreja Católica

Spiritan Life No. 03 -- 1991 August -- Mission Sources Justice and Peace Number 3 -- CONTENTS -- Foreword -- (pg 5) -- This is Where We Came From, by Maurice Gobeil -- (pg 9) -- From Carrick-on-Suirto Rome, by Desmond Arigho -- (pg 19) -- Refugees in Southern Africa, by Frans Timmermans -- (pg 25) -- Algeria A Missionary Spirituality in an Islamic Context, by Rene You -- (pg 37) -- Mission "ad gentes" and Traditional Religions, by David Regan -- (pg 55) -- The Terminology and Significance of Evangelization, by Chukwuwa Okoye -- (pg 65) -- Education for a Global Justice, by Eugene Hillman -- (pg 81) -- Pentecostal Expansion in Brazil: A Question for Formation, by Antonio Gruyters -- (pg 93) -- The 500th Anniversary of The Evangelization of the Americas and the Spiritan Chapter 1992, by Bill Headley, David Regan and Maurice Gobeil -- (pg 103) -- Spiritan Life Reviews -- (pg 109) -- Other Spiritan Publications -- (pg 113)

This thesis examines how women negotiate their identification within and as a group when engaging in interreligious dialogue. It is an in-depth case study of the women’s interfaith book groups, the Daughters of Abraham, located in the Greater Boston Area. This focus facilitates an in-depth understanding of the dynamics of relationships within one group, between different groups, and as situated in the American sociocultural context. I explore the tensions arising from religious diversity, and the consequences of participating in an interreligious dialogue group for understandings of religious self and others. Categories such as boundary, power, sameness, difference, self and other serve to explore the complexities and fluidity of identity constructions. I answer the following questions: How do members of the Daughters of Abraham engage with the group’s religious diversity? How does their participation in the Daughters of Abraham affect their self-understanding and understanding of the “other?” What can we learn about power dynamics and boundary drawing from the women’s accounts of their participation in the Daughters of Abraham and from their group interactions? Two interrelated arguments guide this thesis. One, I show that Daughters members arrive at complex and fluid understandings of what it means to identify as an American Jewish, Christian, and Muslim woman by negotiating various power dynamics arising from ideas of sameness and difference of religion, gender, and sociopolitical values. Two, I contend that the collective emphasis on commonalities in the Daughters of Abraham is a double-edged sword. Explicitly, this stress intends to encourage engagement with the group’s religious diversity by excluding those deemed too different. However, whilst this emphasis can generate nuanced understandings of religious identity categories, at times it highlights differences detrimental to facilitating such understanding. Moreover, this stress on commonalities illuminates the power dynamics and tensions characterizing this women’s interfaith book group. Scholarship has by and large overlooked women’s interreligious engagements with explicit ethnographic studies of such being virtually non-existent. This thesis addresses this gap by using ethnographic methods to advance knowledge about women’s interreligious dialogue. Furthermore, it pushes disciplinary discourses by speaking to the following interlinked areas: Jewish-Christian-Muslim relations, formalized interreligious dialogue, interreligious encounters on the grassroots level, women’s interreligious dialogue, a book group approach to engaging with religious diversity, and interreligious encounters in the American context post-September 11th 2001.

The diploma thesis deals with the topic of interreligious dialogue and bioethics. The thesis analyses ethical context of specific biomedical issues, namely euthanasia, abortion, assisted reproduction and embryonic stem cells research viewed through the eyes of three world monotheistic religions (Christianity, Judaism and Islam). Sacred books, published documents and further available sources are used to explain the approach of those religions to the bioethical issues (answering the questions of why and how these religions approach the issues). The aim of the theoretical piece of work is to show observed differences and similarities. At the beginning of the thesis there is a general description of the religions in the context of medical ethics. It briefly characterizes religious beliefs and shows documents which these ethical beliefs are based on. The work shows differences but also common features of monotheistic religions. After the religions are discussed in general there is a chapter focused exclusively on interreligious dialogue. The thesis stresses out the importance of an open discussion between religions which leads to unity and reconciliation. Interreligious dialogue represents openness to unknown and willingness to a discussion. It is not possible not to mention a project called Global Ethic by a Swiss professor of theology Hans Küng, who is thoroughly interested in an interreligious dialogue mentioned above. Further chapters of the diploma thesis deal with specific bioethical questions and with the approach of Judaism, Christianity and Islam to these questions. Firstly, the thesis focuses on the issue of euthanasia followed by abortions, assisted reproduction and finally by embryonic stem cells research. The knowledge gained by studying the available sources shows that out of the listed bioethical issues world religions are mostly uniform in the opinion on euthanasia. All the monotheistic religions refer to untouchability and sanctity of human life from its beginning to natural death. It is only God who is a creator and possessor of all creation. That is why euthanasia and assisted suicide is seen negatively and at a distance as an act which does not belong to the hands of man. In 2005 the representatives of the three monotheistic religions in the Czech Republic signed a document in which they express their common negative attitude to the issue of euthanasia. Contrary to the opinion expressing agreement on the end of human life, which is seen by all the religions as the moment of natural death, there is a non-uniform opinion on its beginning. The differences in opinions of Christians, Jews and Muslims on the beginning of human life shape their attitude to abortions, assisted reproductions and also to embryonic stem cells research. In Christianity human life begins at the moment of conception and therefore from ethical point of view it has the most controversial attitude to such medical techniques. The life of the mother is valued in the same way as the life of the fetus. In Judaism an embryo has got lower status than an unborn child, therefore this religion has a slightly more benevolent attitude than Christianity. However, certain boundaries which are discussed below must be followed. In Islam the point crucial for the questions of abortion, assisted reproduction and embryonic cell stems research is when a soul is breathed into a fetus. It is only after this moment when embryo gains the status of a human person and therefore becomes untouchable. Islam and Judaism have a less strict attitude to the bioethical issues (except for euthanasia) than Christianity. The diploma thesis presents a review of opinions and values of certain monotheistic religions on bioethics issues with the concentration on interreligious dialogue. It brings an overview of similarities and differences in ethical opinions.

FundaÃÃo Cearense de Apoio ao Desenvolvimento Cientifico e TecnolÃgico / O objetivo da presente dissertaÃÃo foi compreender o processo de construÃÃo de ideias e crenÃas sobre o padre CÃcero a partir das narrativas da experiÃncia religiosa de nove professores da rede pÃblica municipal de educaÃÃo de Juazeiro do Norte â CearÃ, para, em seguida, analisar como estas repercutem nas prÃticas pedagÃgicas, contribuindo ou nÃo para o diÃlogo inter-religioso. As disciplinas curriculares focadas foram Estudos Regionais e Ensino Religioso, ministradas nos anos finais do Ensino Fundamental. Tratou-se de uma investigaÃÃo qualitativa (BOGDAN e BICKLEN, 1994), fundamentada nos aportes teÃrico-metodolÃgicos da pesquisa (auto)biogrÃfica em educaÃÃo (JOSSO, 2007, 2010); (DELORY-MOMBERGER, 2008, 2012, 2014). As narrativas dos docentes foram tecidas no dispositivo de pesquisa e de formaÃÃo denominado CÃrculo Reflexivo BiogrÃfico (OLINDA, 2010) e foram interpretadas no cÃrculo hermenÃutico proposto por Moraes (2003), intitulado AnÃlise Textual Discursiva. Todo o processo foi acompanhado da tÃcnica do diÃrio de itinerÃncia (BARBIER, 2007). Quanto ao padre CÃcero, o trabalho encontra-se essencialmente fundamentado em Dumoulin (2017). Tanto as narrativas quanto o tratamento didÃtico-pedagÃgico em torno dessa figura pÃblica polÃmica refletem contradiÃÃes, incompreensÃes e impasses que dificultam o diÃlogo inter-religioso, tratado no presente trabalho na perspectiva dos direitos humanos e do processo de espiritualizaÃÃo do ser (TEIXEIRA, 2003, 2014); (WOLFF, 2014); (PANIKKAR, 2007). Ficou evidente a necessidade de investimentos na formaÃÃo dos professores e no aprimoramento/aprofundamento nos processos de ensinar e de aprender. O mito padre CÃcero precisa ser problematizado, fazendo surgir o sacerdote e polÃtico que deixou exemplos significativos sobre os caminhos a serem percorridos por uma igreja que respeita a fà popular e se compromete com a reversÃo de quadros de subalternizaÃÃo e desigualdades sociais. Ainda hà muito a se realizar no sentido de haver uma maior abertura para prÃticas pedagÃgicas que contribuam com o diÃlogo inter-religioso e, consequentemente, com a construÃÃo da paz social no contexto das religiÃes. / The objective of this dissertation was to understand the process of constructing ideas and beliefs about Father CÃcero from the narratives of the religious experience of nine teachers from the municipal public education network of Juazeiro do Norte - CearÃ, and then analyze how these repercussions on pedagogical practices, whether or not they contribute to interreligious dialogue. The curricular subjects focused were Regional Studies and Religious Education, taught in the final years of Elementary School. It was a qualitative research (BOGDAN and BICKLEN, 1994), based on the theoretical-methodological contributions of (self)biographical research in education (JOSSO, 2007, 2010); (Delory-Momberger, 2008, 2012, 2014). The narratives of the teachers were woven into the research and training device called Biographical Reflective Circle (OLINDA, 2010) and were interpreted in the hermeneutic circle proposed by Moraes (2003), entitled Discursive Textual Analysis. The entire process was accompanied by the roaming log technique (BARBIER, 2007). As for Father CÃcero, the work is essentially based on Dumoulin (2017). Both the narratives and the didactic-pedagogical treatment around this controversial public figure reflect contradictions, incomprehensions and impasses that hinder interreligious dialogue, treated in the present work in the perspective of human rights and the process of spiritualization of being (TEIXEIRA, 2003, 2014); (WOLFF, 2014); (PANIKKAR, 2007). The need for investments in teacher training and improvement / deepening in the processes of teaching and learning was evident. The myth Father CÃcero needs to be problematized, giving rise to the priest and politician who left significant examples on the paths to be followed by a church that respects the popular faith and commits itself to the reversion of cadres of subalternization and social inequalities. There is still much to be done in the sense of greater openness to pedagogical practices that contribute to interreligious dialogue and, consequently, to the construction of social peace in the context of religions.

Submitted by Geandra Rodrigues (geandrar@gmail.com) on 2018-07-04T14:04:42Z No. of bitstreams: 1 brunamilheirosilva.pdf: 2055617 bytes, checksum: f59719fadde19d05ff30a3259dc4f7ac (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2018-07-04T14:30:03Z (GMT) No. of bitstreams: 1 brunamilheirosilva.pdf: 2055617 bytes, checksum: f59719fadde19d05ff30a3259dc4f7ac (MD5) / Made available in DSpace on 2018-07-04T14:30:03Z (GMT). No. of bitstreams: 1 brunamilheirosilva.pdf: 2055617 bytes, checksum: f59719fadde19d05ff30a3259dc4f7ac (MD5) Previous issue date: 2018-03-28 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / A presente tese pretende investigar a possível existência de uma força ética comum às religiões e grandes tradições filosóficas da humanidade, a partir do Weltethos (Projeto de ética mundial), como proposto pelo teólogo ecumênico Hans Küng e corroborado pelo Parlamento das Religiões Mundiais no ano de 1993. De acordo com o referido documento, essa base comum das religiões, teria sua essência em alguns aspectos importantes. Em primeiro lugar, o princípio milenar da regra de ouro: “Só faça aos outros o que gostaria que fizessem a você”, complementada pelos quatro preceitos inamovíveis: O primeiro um compromisso com uma cultura da não-violência e do temor diante da vida, o segundo o compromisso com uma cultura da solidariedade e uma ordem econômica justa, o terceiro com uma cultura da tolerância e com uma vida de veracidade e por fim o compromisso com uma cultura da igualdade de direitos e do companheirismo entre homens e mulheres. A partir dessas ideias, acredita-se ser possível abordar caminhos para o encontro entre as diferentes crenças através de uma cultura do respeito, da paz e da solidariedade. Partindo desses pressupostos teóricos e tendo como base interpretativa a abordagem acima proposta, defender-se-á ser possível provar a aplicabilidade de princípios éticos comuns na forma de vivências ético-religiosas na trajetória de dois personagens históricos oriundos de diferentes tradições religiosas: Mohandas Karanchand Gandhi, mais conhecido como Mahatma Gandhi, importante líder religioso da Índia durante o domínio britânico e Martin Luther King Jr., líder do movimento pelos direitos civis dos negros nos Estados Unidos na década de 1960. Mesmo as dissemelhanças inerentes a cada um deles, relacionada às suas diferentes experiências religiosas, não mostrou ser um empecilho na partilha de ideais éticos comuns e nem para a atuação política de ambos. / This thesis intends to investigate the possible existence of a common ethical force among religions and ancient philosophical traditions, as Weltethos (Global Ethic Project) proposes. This project was written by the ecumenical theologian Hans Küng and supported by the World Religions Parliament in 1993. According to this document, the common basis of religions lies in some important aspects. First of all, the ancestral principle of the golden rule: "Do unto others only what you would have them do unto you," complemented by the four immovable precepts: The first one is a commitment to a culture of non-violence and life protection, the second is the commitment to a culture of solidarity and a fairness in economic order, the third one is a culture of tolerance and a life of truth, and finally the commitment to a culture of equal rights and fellowship between men and women. Based on these ideas, the project supports that it is possible to address ways to meet different beliefs through a culture of respect, peace and solidarity. Taking these ideas into account and also the interpretation based on the approach proposed above, it is possible to prove the applicability of common ethical principles in the life of two historical characters from different religious traditions: Mohandas Karanchand Gandhi, known as Mahatma Gandhi, an important religious leader in India during the British domination and Martin Luther King Jr., the leader of the civil rights movements of black people in the United States in the 1960s. Even the dissimilarities inherent in each of them so as their different religious experiences were not an obstacle in the way of sharing common ethical ideals nor for the political action of both.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2015-12-09T10:13:59Z No. of bitstreams: 1 kellycristinaferreiraalvim.pdf: 816322 bytes, checksum: 2bde83989f0422bfcc37d31e6e4e9214 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2015-12-09T13:47:50Z (GMT) No. of bitstreams: 1 kellycristinaferreiraalvim.pdf: 816322 bytes, checksum: 2bde83989f0422bfcc37d31e6e4e9214 (MD5) / Made available in DSpace on 2015-12-09T13:47:50Z (GMT). No. of bitstreams: 1 kellycristinaferreiraalvim.pdf: 816322 bytes, checksum: 2bde83989f0422bfcc37d31e6e4e9214 (MD5) Previous issue date: 2015-02-24 / Este trabalho apresenta o resultado da pesquisa sobre a biografia e a base dos ensinamentos do monge vietnamita Thich Nath Hanh da tradição budista Zen, descrevendo sua trajetória desde sua formação como monge e sua luta política ativista pela paz durante a Guerra do Vietnã. Em sua extensa obra Thich Nath Hanh oferece subsídios para a implementação ou vivência da consciência plena, como contribuição ao movimento do budismo engajado e o diálogo interreligioso contemporâneo. A principal busca deste trabalho é descrever e analisar as possíveis contribuições de Thich Nath Hanh ao momento histórico em que vivemos e a aplicação de suas práticas ativistas para a melhora da relação entre os seres humanos e o planeta numa visão ecológica e de diálogo inter-religioso. Nesta busca apresenta-se sua aproximação de outros buscadores do Diálogo Inter-religioso, principalmente àqueles da tradição cristã, como Thomas Merton e Daniel Berrigan, em livros onde ele explora a temática da aproximação entre os ensinamentos de Buda e Cristo. Finalizando, destaca-se a situação contemporânea do Diálogo e a aplicabilidade das propostas deste autor e sua Ordem Interser como subsídio para a vivência pacífica entre as mais diversas tradições e culturas religiosas na atualidade. / This paper presents the results of research on the biography and the basis of the teachings of Thich Nath Hanh Vietnamese monk of Zen Buddhist tradition, describing its history since its formation as a monk and his political activist struggle for peace during the Vietnam War. In his extensive work Thich Nath Hanh provides grants for the implementation or experience of mindfulness as a contribution to the movement of engaged Buddhism and contemporary inter-religious dialogue. The main pursuit of this study is to describe and analyze the possible contributions of Thich Nath Hanh to the historical moment in which we live and the application of its activists practices for the improvement of the relationship between humans and the planet in a green vision and inter-religious dialogue . In this search presents its approach to other seekers of Interreligious Dialogue, particularly those of the Christian tradition, as Thomas Merton and Daniel Berrigan, in books where he explores the theme of rapprochement between the teachings of Buddha and Christ. Finally, there is the contemporary situation of the dialogue and the applicability of the proposals of this author and his Interbeing Order as support for the peaceful existence among the different religious traditions and cultures today.

Thesis advisor: Mary Ann Hinsdale / The aim of this dissertation is to demonstrate why the theology of Edward Schillebeeckx provides a worthy and valuable resource for negotiating the question of how Christians can maintain their unique Christian identity and uphold the core tenets of their faith, while recognizing the need for and benefit of dialogue with non-Christian religions. In a world where interaction with religious others is inevitable, a perilous sense of superiority that excludes non-Christians from the possibility of imparting wisdom must be avoided. Yet, as this dissertation illustrates, a theory that all religions are equal and that absolute claims that contradict the beliefs of other religions (such as Jesus as God incarnate and the universal savior of humankind) must be given up, is equally as dangerous. I show that Schillebeeckx, although he never identified himself explicitly with one of the three paradigms of the theology of religions (exclusivism, inclusivism, and pluralism), maintained an inclusivist position but one that is more radical than that of some of his contemporaries. He upheld the unique role of Jesus Christ in human history while regarding religious pluralism, rather than a problem to be solved, as an opportunity for Christians to learn from and expand upon their conceptions of the humanum, or what human wholeness entails. This dissertation critically examines the three major paradigms used to understand the relationship of Christianity to non-Christian religions. It argues that the adoption of a pluralist position that regards all religions to be equal, and relinquishes any absolute claims, is not necessary, and can, in fact, be detrimental to fruitful interreligious dialogue. It traces Schillebeeckx's development of the negative contrast experience and illustrates how it can serve as a universal starting point for interreligious dialogue that does not attempt to essentialize human nature or tie all positive responses to human suffering to a latent Christianity present in every person. This dissertation describes the major components of Schillebeeckx's soteriology: creation as the starting point for soteriology; the unbreakable relationship between fragments of salvation in this world and final, or eschatological salvation; the role of Jesus as the assurance of final salvation; and the communal nature of salvation. It shows how the implication of Schillebeeckx's soteriology, which starts from the premise "there is no salvation outside the world," is "no salvation apart from religious others." This means that our ability to experience fragments of salvation in our everyday lives is dependent on learning from and collaboration with human beings who do not share our religious beliefs, but does not require us to erase religious differences, or tailor our beliefs to "fit" neatly into others' religious views. Finally, this dissertation applies Schillebeeckx's soteriology to concrete struggles faced by Muslim women and Catholic women in order to illustrate how interreligious dialogue can bring persons toward the fullness of the humanum. / Thesis (PhD) — Boston College, 2018. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.