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The Land of Unlikeness: The Risk and Promise of Muslim-Christian Dialogue

Published online by Cambridge University Press:  01 January 2024

Chrys McVey OP
Chrys McVey OP*
Affiliation:
Convento Santa Sabina (Aventino), Piazza Pietro d'Illiria, 1, 00153 Roma Italia
*
Email: apostolatus@curia.op.org, chrysmcvey@yahoo.com
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Abstract

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Type
Original Articles
Information
New Blackfriars , Volume 89 , Issue 1022 , July 2008 , pp. 369 - 384
Copyright
Copyright © The author 2008. Journal compilation © The Dominican Council/Blackwell Publishing Ltd. 2008

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References

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2 http://www.evangelizatio.org/portale/adgentes/pcpc_en040706

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4 Cf D'Costa, Gavin, Theology and Religious Pluralism (Oxford: Blackwell, 1986Google Scholar); Race, Alan, Christians and Religious Pluralism (London: SCM Press, 1983)Google Scholar; and Knitter, Paul,No Other Name, A Critical Survey of Christian Attitudes Toward the World Religions (Quezon City: Claretian Publications, 1985)Google Scholar.

5 ‘Creating Options: Shattering the Exclusivist, Inclusivist and Pluralist Paradigm,’New Blackfriars, January 1993, pp 33–41, passim..

6 Luiz Carlos Susin, op cit, p. 7–8.

7 Ibid., p. 8.

8 WH Auden, Christmas Oratorio: For the time Being, cited by Tom Breidenthal in ‘A Table in the Wilderness,’ web.princeton.edu/sites/chapel, 5 March 2006.

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13 torch.op.org/preaching/sermon/15, 6 January 2007.

14 Cf Giuseppe Scattolin MCCJ, ‘Spirituality in Interreligious Dialogue: Challenge and Promise,’http://www.sedos.org

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26 Boyle, N, Sacred and Secular Scriptures: A Catholic Approach to Literature, London 2004, p. 105Google Scholar, quoted in ‘The Eucharist: Inclusion or Exclusion?’New Blackfriars, Vol 88, No 1014, March 2007. p. 163.

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32 For Emmanuel Levinas, ‘being in relationship’ is much more basic that simply ‘being.’ Levinas is fond of quoting the novice, Aloysha Karamazov, in Dostoevsky's novel: ‘We are all responsible for everyone else – but I am more responsible than all the others.’ This is a thought that can, as one commentator said, ‘make us tremble,’ for we are then endlessly obligated to the other, responsible for the other, and the good (in the form of fraternity and discourse) takes precedence over the true. To be oneself is to be for others. Cf ‘Introduction,’The Levinas Reader, ed by Hand, Sean (Oxford UK & Cambridge USA: Blackwell, 1996)Google Scholar, passim.

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