ECUMENICAL REVIEW最新文献

Gender-based violence is a phenomenon that takes place in almost all societies around the world. It is violence directed against men or women due to their gender in various physical, sexual, psychological, and socio-political forms. However, the majority of victims are women. Undoubtedly, gender inequality is one of the root causes of many forms of violence against women, including their exclusion from social activities. Nonetheless, misunderstanding and misinterpretation of the primary religious sources play a significant role in gender inequality in both domestic and public realms and create wounded memories for women within different communities in the name of religion. This research does not aim to investigate different forms of violence against women; rather, it intends to probe the theoretical basis of the exclusion of women from social realms. The main focus is the thought of Ayatollah Murtada Mutahhari, a 20th-century philosopher, theologian, and traditional reformer in Iran. This study demonstrates how Mutahhari, with reference to the philosophy of natural rights, deals with unfair attitudes toward women's social activities and paves the way for their active participation in society. This study is based on library research and textual analysis.

This article will explore the constituting elements of Christian–Muslim coexistence and their impact on the ongoing discourse on obstacles facing citizenship and democracy in multireligious societies. Coexistence is a living concept that acquires its constituents from the challenges and opportunities of the dialogue of life. It opens new paths for the ongoing discourse about equality and democracy in states with diverse religious groups. It offers an opportunity to go beyond the duality of self and other or minorities and majorities and fosters a dialogical relationship that transcends the concept of vested interests to the common welfare. Moving from equality to partnership brings the added value of religious and confessional differences in the service of shaping a very genuine and renewed social contract based on the principles of equality, participation, and dignity. This article focuses on Lebanon since it has been always perceived as a natural laboratory for interfaith encounters because of the particular multi-confessional nature of the country.

More than 600 million young people today live in economically and environmentally fragile contexts. Scholarly literature on the interconnections between these young people and religion has often portrayed them as prone to radicalization and drawn to violent extremism. Such framings, however, render invisible their potential as agents for positive change. In this article, we take a step back to consider more basic questions about the socio-political significance of youth leadership in (inter)religious contexts for the cultivation of peace. In particular, we focus on youth, religion, and religious representations of insider and outsider “others.” In this article, we report on the youth-focused programme Enemy, Stranger, Neighbor, Friend, aiming to contribute to understanding the complexities that youth working in conflict prevention, informal peace education, and interreligious work face and the contributions they can make.

This article argues for the utility of teaching midrash when introducing Judaism in interreligious education programmes, based on the author's experiences with the interreligious course at the Ecumenical Institute at Bossey. Midrash illuminates many aspects of Jewish meaning-making and provides students with multiple entry points based on their learning styles. It has also long played an important role in Jewish encounters with other religious communities. And it continues to frame how contemporary Jewish thinkers connect classical Jewish sources to modern challenges. The dialogical nature of midrash creates opportunities for the students and the instructor to seek mutual understanding, generating the potential for successful dialogue encounters outside the classroom. After reflecting on how the return to in-person learning has expanded these possibilities, the author poses several questions for further inquiry.

This article aims to demonstrate how the mosque of Votanikos has emerged as a reconciliation initiative with a wider reconciling dynamic within Greek reality and history. It places the initiative of the construction of the mosque in its wider context, while also considering the idiosyncrasy of Greek Islam, historical conditions, tensions from within, and pressures from without. The mosque of Votanikos can and should be perceived as initiating the healing of wounded memories and as a high-impact symbolic reconciliation initiative reaching out to the grassroots level of society. The paper employs critical discourse analysis, examining the foreign and Greek media coverage of the issue.