Download Ritual Participation and Interreligious Dialogue: by Marianne Moyaert, Joris Geldhof PDF

By Marianne Moyaert, Joris Geldhof

Shared ritual practices, multi-faith celebrations, and interreligious prayers have gotten more and more universal within the united states and Europe as extra humans event spiritual variety first hand. whereas ritual participation will be obvious as a strong expression of interreligious harmony, it additionally consists of with it demanding situations of a very delicate nature. even though celebrating and worshiping jointly can increase interreligious kin, cross-riting can also lead a few believers to query if it is acceptable to have interaction within the rituals of one other religion group. a few believers may perhaps examine cross-ritual participation as beside the point transgressive behaviour.

Bringing jointly major overseas members and voices from a few non secular traditions, Ritual Participation and Interreligious discussion delves into the complexities and intricacies of the phenomenon. They ask: what are the guarantees and perils of celebrating and praying jointly? What are the boundaries of formality participation? How do we make experience of emotions of soreness while getting into the sacred house of one other religion group? the 1st e-book to target the lived dimensions of interreligious discussion via ritual participation instead of textual or doctrinal matters, this cutting edge quantity opens a completely new perspective.

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Additional resources for Ritual Participation and Interreligious Dialogue: Boundaries, Transgressions and Innovations

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If you are being adjudged by infidels, and you can dissimulate, do so, denying with your heart what you are saying with your words, which are forced from you. (Wheatcroft 2003: 138–9) This was a situation where every step of participation was experienced as a transgression, and conscious awareness of the transgression was a key to spiritual fidelity. People remained Muslim by living a double life, on the one hand maintaining the distinctive rituals of their faith as best they could without drawing attention to themselves, and on the other outwardly conforming to the behavior of a committed Christian while inwardly renouncing what they did or focusing their minds on another purpose.

For instance, in a context where Jews are being persecuted, a non-Jew might participate in certain kinds of religious observance—she might wear a yarmulke or other distinctive dress, observe dietary regulations, attend temple services—as a simple act of solidarity. In such a circumstance, it is unlikely that the “host” community would regard the behavior as transgressive or presumptuous, even if it lacked religious sincerity in the sense of intending by these actions what Jews normally mean by them.

Since I took refuge in 1983, I am no longer a “non-Buddhist”, but a practitioner of both traditions. This means in practical and ritual terms that when I attend Catholic Mass (which I do almost every week), I fully join every movement of the body, spirit, and mind culminating in the Eucharist, for me the most intimate moment of receiving the body and blood of Christ, both on the personal and 38 Ritual Participation and Interreligious Dialogue on the communal level, which are completely one—the body of Christ.

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