Strengthening contemporary approaches to public policy regarding migrants and displaced people can be aided by studying ancient religious texts (here of the Abrahamic faiths). To do this entails believers and non-believers having a greater grasp of the strengths and weaknesses of these texts and traditions. After formulating an interfaith theology of migration, I will examine a select group of stories and themes of displacement and migration in the Tanach, Talmud, gospels and Qur'an. This interreligious focus will help to reveal the tensions and ethical overlaps of how these Abrahamic faiths implement or fail to practice hospitality, establish just ethical policies for the treatment of the range of migrants and displaced persons in our world and highlight the relevance of these religious texts in contributing to the ongoing public discussion of the ethics of migration and displacement.

Two main strands will be developed in this article: theological dissent is ultimately rooted in a relationship with (and thus at times questioning) God; all of us will be challenged to practise distinctive forms of dissent for and against various authorities, dogmas, laws, and mores. Thankfully, we have a range of biblical and Talmudic guides and examples to consult. Building upon these strands, this article will develop (and foster) what it means to seek and nurture theological dissent, especially in the context of religious pluralism and interreligious dialogue.

Our public square is in need of much refurbishment, if not reconstruction. Access for many seems barred by various ideological platforms and walls. Some are deemed too much of this, another too much of that: liberal, religious, anti-Trump, anti-Brexit, pro-life, anti-gay—whatever the label or brand—and some access points are opened, others closed. Gatekeepers are many, deeming who really counts, who really represents. The public square, of course, should be big, bustling, semi-chaotic “places”, rife with ideas, questions, passion, and curiosity, yet measured by standards of decorum, listening, and mutual respect. Most importantly, it should be characterized by a robust (or spunky) humility, aware of its strengths and its weaknesses. It is fair to say that in 2019, our public square could use a little uplift. While certainly not a miracle cure, nor the only possible salves, interfaith dialogue, religious pluralism, liberation theology, and secular humanism have much in their favor to nuance, challenge, and yes, purify our present polarized, and so sometimes catatonic public square. After a brief overview first explaining the title, along with what is meant in this paper by the secular and humility, it will then be argued how interfaith dialogue, religious pluralism, liberation theology, and secular humanism can liberate and purify our public square discourse—namely by practicing and promoting a robust humility.

Interfaith dialogue can play an indispensable role in limiting, if not preventing, many mass atrocities which are fuelled by pernicious portraits of the Other. Genuine interfaith dialogue seeks to remove such barriers, identifying potential areas of understanding and commonality without undermining true distinctiveness and difference. The article consists of five main sections, which will analyse the importance of the following in the context of mass atrocity and interfaith dialogue: human nature, the hopes and limitations of dialogue, humility within such dialogues, the modes and levels of interfaith dialogue, and the highlighted example of Jewish-Christian dialogue.

Post-Shoah Christology is embedded in the unique relationship of Jews and Christians, especially Jesus’ Jewishness and the Jewish roots of Christianity, as well as Christian moral failures towards Jews before and during the Shoah. Essential for contemporary Christianity, a vibrant post-Shoah Christology confronts three main challenges, each demanding a different response. The first challenge is the reality that soon there will be no more first-generation witnesses to the Final Solution. Such is an inevitable challenge that has to be faced and prepared for. Religious pluralism is the second challenge, and includes a number of related threads, yet should ultimately be embraced. The third challenge is the (inevitable?) loss of memory, passion, and urgency, a willful forgetfulness by Christians towards the importance of the Jewish–Christian relationship, and especially, Christian failure in the Shoah. This challenge demands robust refutation and ongoing struggle. Before addressing these challenges, I will first further define and highlight the need for a post-Shoah Christology and will conclude this article with three general and three concrete hopes for a viable post-Shoah Christology.

This article examines why liberation theology needs to be a core resource in religious education settings, especially in Catholic secondary schools. It will first touch on key tenets of liberation theology and the reasons why it was silenced and underused. It will then analyse poverty in the Jewish tradition as an interfaith resource and challenge. Next, the article will highlight three challenges of teaching liberation theology in secondary classrooms. In response to these challenges, the article will close with the benefits of teaching liberation theology in the classroom.