By A. Siddiqui
The booklet describes the problem of modernity confronted by means of Muslims and Christians and the problem of spiritual pluralism. It describes Muslims' encounters with Christianity within the first half this century and their participation in organised dialogues initiated through the church buildings within the moment part. It highlights their apprehensions and expectancies in discussion and problems with co-existence on the earth this day. The booklet makes a speciality of six well-liked Muslim personalities who signify a large spectrum of Muslim opinion and 3 foreign firms and their perspective in the direction of discussion.
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Extra info for Christian Muslim Dialogue in the Twentieth Century
39 Then it refers to the importance of God's salvific act in Jesus. 40 It states, 'the church on earth is by its very nature missionary . . 41 It is clear, therefore, that missionary activity flows immediately from the very nature of the Church. Missionary activity extends the 'saving faith of the Church'. '42 Those that the Church has to reach 'are two billion people - and their number is increasing day by day . ' 41 Dei Verbum (On Divine Revelation). This document emphasizes the importance of the Revelation and its completion.
Conversion to Christianity was seen by Muslims as a betrayal of the Muslim community, and converts were lumped together as 'Dutch Europeans' or the 'white man'. The Challenge of Modernity 13 The two figures who stand out in this phase of Indonesia's social and political crisis are Hadji Ahmad Dahlan (1869-1954), the founder of the Muhammadiyah Movement (founded 18 November 1912 in Surabaya) and Hadji Oemar Said Tjokroaminoto (1882-1934), who became the leader of Sarekat Islam in May 1912. Hadji Dahlan is generally considered 'the great reformer of Islam in Indonesia'.
Hassan Askari. Subsequently, the WCC's Unit looked for participants whose views were well known and understood, and 'widely accepted' by the Muslim community. g. Ismail Faruqi. The WCC, after the Colombo dialogue of 1982, eventually shifted its focus from the international to the regional level and, by the early 1990s, due to financial restraints, decided to close the Dialogue Unit 32 Christian-Muslim Dialogue and merge it with the Secretariat of the WCC. Above all, the WCC could not decide how relations should be established between 'mission to' non-Christians as well as 'dialogue with' them.