Abstract
This chapter will espouse de jure religious pluralism as God’s principle of relationship with all people. Many scholars have called for de jure religious pluralism to be a foundational assumption necessary for effective dialogue between Christians and people of other faith traditions.1 In the same breadth, with a different nuance, David Bosch recommends an embrace of “the coexistence of different faiths and to do so not grudgingly but willingly.”2
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Notes
Jacques Dupuis, Christianity and the Religions: From Confrontation to Dialogue (Maryknoll, NY: Orbis Books, 2001),
Marinus Iwuchukwu, Media Ecology and Religious Pluralism (Koln, Germany: Lambert Academic Publishing, 2010),
Gerald O’Collins, Salvation For All God’s Other People (Oxford, UK: Oxford University Press, 2008).
Bosch, Transforming Mission: Paradigm Shifts in Theology of Mission (Maryknoll, NY: Orbis Books, 1991), 483.
Paul L. Heck, Common Ground: Islam, Christianity and Religious Pluralism (Washington, D.C.: Georgetown University Press, 2009),
Alan Race, Christians and Religious Pluralism: Patterns in the Christian Theology of Religions (London: SCM Press, 1983)
Gavin D’Costa, Theology and Religious Pluralism (Oxford and New York: Basil Blackwell, 1986).
See Legenhausen, “A Muslim’s Non-Reductive Religious Pluralism,” in Islam and Global Dialogue: Religious Pluralism and the Pursuit of Peace (Abingdon, Oxon, Great Britain: Ashgate Publishing Group, 2005), 51 and 53–56.
Diana Eck, “Is Our God Listening? Exclusivism, Inclusivism, and Pluralism,” in Islam and Global Dialogue: Religious Pluralism and the Pursuit of Peace, ed., Roger Boase (England; Burlington Vermont: Ashgate Publishing Company, 2005), 41.
John Borelli, “Religious Pluralism in the USA today: A Catholic Perspective,” in Interfaith Dialogue: A Catholic View, eds., Michael L. Fitzgerald and John Borelli (Maryknoll, NY: Orbis Books, 2006), 46–47.
John B. Cobb, and Ward M. McAfee, eds., The Dialogue Comes of Age: Christina Encounters with Other Traditions (Minneapolis, MN: Augsburg Fortress Press, 2010), 21.
Paul F. Knitter, “Between the Rock and a Hard Place: Pluralistic Theology Faces the Ecclesial and Academic Communities,” Journal of Theology, Summer 1997, 80.
For more on this, see Race, Interfaith Encounter: The Twin Tracks of Theology and Dialogue (London: SCM Press, 2001), 109f.
Race, Christians and Religious Pluralism (London: SCM Press, 1983), 38.
Moussalli, Islamic Quest for Democracy, Pluralism, and Human Rights (Gainesville, FL: University Press of Florida, 2003), 86.
Erdal Toprakyaran “The Changeability of Islamic Principles using the Example of Pluralism,” in Studies & Comments 12—Religious Pluralism: Modern Concepts for Interfaith Dialogue, ed., Richard Asbeck (Munich: Hanns-Seidel-Stiftung e.V., 2010), 19.
M. A. Abdu-Raheem, “Islamic Concept of Tolerance and the Task before the Nigerian Muslim,” in Religion and Peace in Multi-Faith Nigeria, ed., Jacob K. Olupona (Ile-Ife, Nigeria: Obafemi Awolowo University Press, 1992), 74.
Farid Esack, Qur’an, Liberation & Pluralism: An Islamic Perspective of Interreligious Solidarity against Oppression (Oxford: One World Publications, 1998), 175.
See Ahmad S. Moussalli, The Islamic Quest for Democracy, Pluralism, and Human Rights (Gainesville, FL: University Press of Florida, 2003), 131f.
See O’Collins, Salvation for All God’s Other Peoples (Oxford, UK: Oxford University Press, 2008).
Aleida Assmann, “The Curse and Blessing of Babel; or, Looking Back on Universalisms,” in The Translatability of Cultures: Figuration of the Space Between, eds., Sanford Budick and Wolfgang Iser (Stanford, CA: Stanford University Press, 1996), 86.
Jacques Dupuis, Christianity and the Religions: From Confrontation to Dialogue (Maryknoll, NY: Orbis Books, 2001), 254.
Jacques Dupuis, Christianity and the Religions: From Confrontation to Dialogue (Maryknoll, NY: Orbis Books, 2001).
William R. Burrows, Jacques Dupuis Faces the Inquisition (Eugene, OR: Pickwick Publications, 2012), 20.
K. P. Aleaz, “Pluralism Calls for Pluralistic Inclusivism: An Indian Christian Experience,” in The Myth of Religious Superiority: A Multifaith Exploration, ed., Paul F. Knitter (Maryknoll, NY: Orbis Books, 2005), 171.
Aleida Assmann, “The Curse and Blessing of Babel; or, Looking Back on Universalisms,” in eds., The Translatability of Cultures: Figuration of the Space Between, Sanford Budick and Wolfgang Iser (Stanford, CA: Stanford University Press, 1996), 93ff.
See Lamin Sanneh, Piety and Power: Muslims and Christians in West Africa (Maryknoll, NY: Orbis Books, 1996), 2.
Martien E. Brinkman, Non-Western Jesus: Jesus as Bodhisattva, Avatara, Guru, Prophet, Ancestor, or Healer? (London: Equinox Publishing Ltd, 2009), 210ff.
Elochukwu E. Uzukwu, “Missiolog y Today: The A frican Situation,” in Religion and African Culture: Inculturation—A Nigerian Perspective, ed., Elochukwu E. Uzukwu (Enugu, Nigeria: SNAAP Press, 1988), 146.
For more on this discussion, see Peter Phan, In Our Own Tongues: Perspectives from Asia on Mission and Inculturation (Maryknoll, NY: Orbis Books, 2003)
Peter Phan and Diana Hayes, eds., Many Faces One Church: Cultural Diversity and American Catholic Experience (Lanham, MA: Rowman & Littlefield, 2005).
Gregory Olikenyi, African Hospitality: A Model for the Communication of the Gospel in the African Cultural Context (Enugu, Nigeria: Snaap Press, 2001), 49–53.
Platvoet, “The Religions of Africa in their Historical Order,” in The Study of Religions in Africa Past, Present and Prospects, eds., Jan Platvoet, James Cox, and Jacob Olupona (Cambridge, UK: Roots and Branches, 1996), 52.
See Olupona, “Thinking Globally about African Religion,” in Global Religions, ed., Mark Juergensmeyer (Oxford, UK and New York: Oxford University Press, 2006), 527–535.
See Olupona, “Religious Pluralism in Africa: Insights from Ifa Divination Poetry,” in Ethics that Matters: African, Caribbean, and African American Sources, eds., Marcia Y. Riggs and James Samuel Logan (Minneapolis, MN: Fortress Press, 2012), 51–58.
See Magesa, African Religion: The Moral Traditions of Abundant Life (Maryknoll, NY: Orbis Books, 1997), 15–18.
Newell S. Booth, “An Approach to African Religion,” in African Religions: A Symposium, ed., Newell S. Booth (New York: NOK Publishers, 1977), 3.
See Roman Loimeier, Islamic Reform and Political Change in Northern Nigeria (Evanston, IL: Northwestern University Press, 1997), 343.
Roman Loimeier, Islamic Reform and Political Change in Northern Nigeria (Evanston, IL: Northwestern University Press, 1997), 345.
William E. Shepard, Sayyid Qutb and Islamic Activism: A Translation and Critical Analysis of Social Justice in Islam (Leiden, New York, and Koln: E.J. Brill, 1996), 1.
See Holme, The Extinction of the Christian Churches in North Africa (New York: Burt Franklin, 1969), 3f.
See Martien E. Brinkman, Non-Western Jesus: Jesus as Bodhisattva, Avatara, Guru, Prophet, Ancestor, or Healer? (London: Equinox Publishing Ltd, 2009), 204ff.
Eck, “Is Our God Listening? Exclusivism, Inclusivism, and Pluralism,” in Islam and Global Dialogue: Religious Pluralism and the Pursuit of Peace, ed., Roger Boase (England; Burlington Vermont: Ashgate Publishing Company, 2005), 21–49.
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© 2013 Marinus C. Iwuchukwu
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Iwuchukwu, M.C. (2013). The Necessity for Inclusive Religious Pluralism: New Trajectories in Muslim-Christian Dialogue in Northern Nigeria. In: Muslim-Christian Dialogue in Post-Colonial Northern Nigeria. Palgrave Macmillan’s Christianities of the World. Palgrave Macmillan, New York. https://doi.org/10.1057/9781137122575_8
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DOI: https://doi.org/10.1057/9781137122575_8
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