What does interreligious dialogue look like from different religious perspectives? What does it do? One way of answering these questions is by examining historical examples of “religious dialogue”. These illustrate first-hand the rhetoric of interreligious dialogue. This article examines three case studies: (1) from 2nd-century Rome, Justin Martyr’s
Dialogue with Trypho; (2) from 12th-century Spain, the
Kuzari by Judah Halevi the Jew alongside the
Dialogus of Petrus Alfonsi, a Christian convert from Judaism (both discuss Islam); (3) from 18th-century Berlin, Moses Mendelssohn’s
Jerusalem and Johann Caspar Lavater’s
Nathanael. Each contextualized case-study reveals the creative, morally enigmatic tension between commitment to hearing the religious Other, the utility of the Other for demarcating one’s own religious identity, and the epistemological contradictions of religious systems. Borrowing Martin Buber’s insight that the
Ich (the “I”) needs a
Du (a “you”) to form itself but must transform that
Du into a third person
es (an “it”), this article shows how complicated a process religious co-production through dialogue is—one which is both morally problematic and ethically promising. Here, literary dialogues establish a general feature of interreligious dialogue: the requirements of self-construction, not just the need for peaceful coexistence, recommend the adoption of a strong dialogical tolerance.
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