Gasner, Joint

“Interreligious and intercultural investigations” 2

1999, pp. XX-452

978-88-7652-824-8

Ce travail non seulement contient une description des évaluations successives du vaudou du point de vue catholique, mais il développe aussi une approche originale du vaudou dans le contexte pluriculturel d’Haïti. Dans les premiers chapitres, le vaudou est décrit dans plusieurs de ses aspects: historiques, phénoménologique et sociologique. L’auteur qui connait le vaudou comme religion de ses propres concitoyens, est un interprète sûr de ce phénomène complexe. L’interprétation du vaudou comme expression d’une mémoire et d’une espérance communes des sans-droits le situe bien dans l’optique d’une théologie de la libération. Poursuivant son intuition fondamentale, l’auteur en vient à présenter une «théologie du vaudou».

De Casa, George

“Interreligious and intercultural investigations” 1

1999, pp. XVI-440

978-88-7652-812-5

The present study deals with the Islamic concept of umma and its significance for today’s Muslim population of the Republic of the Philippines. Father De Casa shows the political and universalistic potentialities of the term for defining the position of a Muslim community in a religiously pluralistic society. By showing the relevance of the word umma for other human societies, the study offers also material for a sociological study. Of particular interest are the derivative meanings the author registers among contemporary authors and also in the history of South-East Asian Muslim groups.

Nyunt Wai, Maurice

“Interreligious and intercultural investigations” 6

2002, pp. XVIII-334

978-88-7652-920-7

The Buddhism of Southeast Asia is Theravada Buddhism. In Myanmar almost 90% of the population are Theravada Buddhist and almost 5% are Christians, including 1% of Catholics. People are so culturally influenced by Theravada Buddhism that religious values have become social values. The purpose of this research is to promote inter-religious dialogue between Buddhist and Catholics. This study concentrates on Pañcasila -the beginning of Buddhist ethics, especially meant for the laity- comparing it with the commandments and Christian virtues. The relationship between morality and spirituality is shown by a comparative study of some moral principles of the two traditions.

Morishita, Saburo

“Interreligious and intercultural investigations” 5

2001, pp. VIII-240

978-88-7652-891-0

Dance is a mode of communication affiliated with the qualities explicitly inherent in human beings that of expressing abstract ideas. Exposing concepts by using the body as the medium of expression is part and parcel of human activity. The Teodori, literally “hand dance”, is a ritual dance which focuses on the expression of the body and hands. Members of a Japanese new religion called Tenrikyo communally perform the Teodori, translated as “the dance with the hand movements”. This study aims to uncover the meanings and dynamics of the Teodori. It intends to do so by relying on the analytical insights provided by Clifford Geertz, an interpretive anthropologist, who advocates a semiotic approach.

Larousse, William

“Interreligious and intercultural investigations” 4

2001, pp. XVII-646

978-88-7652-879-8

This study explores the missionary self-understanding of the Church in Mindanao-Sulu, Philippines, as it develops its commitment to interreligious dialogue with Muslims. Dialogue with Muslims and Christian Filipinos might be considered as a matter of life and death. While the situation may provide an impetus for dialogue, the foundation of interreligious dialogue is not found in the temporary scene. The theological roots of dialogue are found in the nature of the Church as the icon of  the Trinity who has begun the dialogue of salvation with all humanity. The heart of this study is the local Church as the locus of the living understanding of interreligious dialogue.

Yu, Jose Vidamor B.

“Interreligious and intercultural investigations” 3

2000, pp. X-278

978-88-7652-848-4

The Filipino-Chinese form a community of distinct culture mentality in the Philippines. They have their own set of values, worldviews, rituals, and religious traditions, They are not purely Chinese in orientation nor they are purely Filipino. Their specific place in the Philippine local church has been given importance by the Second Plenary Council of the Philippines. This study aims to know what culture mentality means and how it can be an area of inculturation. The author investigates on some of the main aspects of culture mentalities evident among Filipino-Chinese which will facilitate them in the assimimilation of the Gospel. The goal of the study is to verify if the Filipino-Chinese community possesses a missionary identity.

Alessandrini Tarcisio
“Interreligious and Intercultural Investigations” 9
2007 pp. 444
978-887839-090-4

Guardando al Giappone lo si immagina come una terra industrialmente sviluppata e allo stesso tempo antica nelle sue tradizioni. Le nuove forme di religiosità si sono inserite negli ultimi 100 anni in Giappone e hanno dato origine a forme laiche di credi antichi. La metamorfosi del mondo religioso nella sua matrice buddhista legata al Sutra del Loto è delineata in quest'opera .

Tarcisio Alessandrini, ha presentato questo lavoro come tesi dottorale presso la facoltà di missiologia della Pontificia Università Gregoriana. La fondazione Maitreya nel 2000 ha conferito all'autore il premio di laurea dedicato a Giuseppina Petti e Vincenzo Piga Fondatori.

Stasulane Anita
“Interreligious and Intercultural Investigations” 8
2005 pp.338
978-887839-035-5

At the end of the 19^th century one of the most philosophically important and culturally
influential occult movements was Theosophy. Nicholas Roerich (1874-1947) was intrigued by the doctrine disseminated by Helena Petrovna Blavatskaya. He responded to the mytic, poetic and aestetic implications og theosophical thought. The artist of extraordinary Himalayan landscapes who was created more than 7000 painting wrote extensively on the arts and ethics.