The Roman Catholic Church and interreligious dialogue: implications for Christian-Muslim relations
At the Second Vatican Council, 1965, the Roman Catholic Church, in the declaration Nostra Aetate, opened a new and more positive relationship with Islam and other world religions. In 1984 the Vatican issued a second document, on mission and dialogue, which strongly encouraged interreligious dialogue...
| Main Author: | |
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| Format: | Electronic/Print Article |
| Language: | English |
| Check availability: | HBZ Gateway |
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Routledge
1992
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| In: |
Islam and Christian-Muslim relations
Year: 1992, Volume: 3, Issue: 1, Pages: 83-107 |
| Further subjects: | B
Encyclical
B Dialogue B John Paul II B World Religions B Weltreligionen B Islam B Vatikanisches Konzil II B mission / world mission B Johannes Paul II B Christianity B Mission (international law / Weltmission B Vatican Council II |
| Online Access: |
Volltext (doi) |
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| 520 | |a At the Second Vatican Council, 1965, the Roman Catholic Church, in the declaration Nostra Aetate, opened a new and more positive relationship with Islam and other world religions. In 1984 the Vatican issued a second document, on mission and dialogue, which strongly encouraged interreligious dialogue and set out in detail the breadth of activities involved. Since then there has been in some Catholic circles a growing fear that the emphasis on dialogue has led to an abandoning of the. Church's missionary obligation to proclaim the full Christian Gospel to non‐Christians and to invite them to Christian faith. At the end of 1990 the present Pope issued the encyclical letter Redemptoris Missio, ’on the permanent validity of the Church's missionary mandate’. This was followed five months later by another Vatican document on Dialogue and Proclamation. This paper examines these four documents in the light of the wider debate taking place among Christians on the relationship of Christianity to men and women of other faiths. It concentrates on the specific case of Christian‐Muslim relations and concludes that there is even more need for Christians and Muslims to be religiously sensitive and open; to know and esteem each other's values, and to cooperate for the social, moral and religious well‐being of the whole human family. | ||
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