Theology, transdisciplinarity and physics. A new logic for interreligious dialogue.

1. Entity type Lemma
2. Original titleTeologie, transdisciplinaritate şi fizică. O nouă logică pentru dialogul interreligios.
3. lemma author Stavinschi, Alexandra
4. lemma category Modes of interaction > Integration - Ecumenism and dialogue - Various approaches to the problem of correlation between science and theology
5. Publication date 18-01-2017
6. lemma work Aragão, Gilbraz [Author]. Theology, transdisciplinarity and physics. A new logic for interreligious dialogue
7. lemma manifestations Transdisciplinarity in Science and Religion
8. Keywords interreligious dialogue - Western culture - Torres Queiruga, Andrés - transdisciplinarity
9. Lemma body

   1. The biggest challenge for Christian identity in our times is perhaps interreligious dialogue, which in our globalized world has been sparked by contradictory cultural pluralism. Western culture has always relied on a paradigm based on closed entities and binary oppositions; therefore, apparent contradictions tend to be interpreted as errors. To overcome the limits of this classic view, more complex theories should be put forward. In support of this idea, the author quotes Niels Bohr, who pointed out that “The opposite of a true statement is a false statement. But the opposite of a profound truth may be another profound truth ". Hence the need, required by science, for new unconventional logical principles that can account for these apparent contradictions. Here is where the "complex thinking" and its "logical transdisciplinary", developed by Basarab Nicolescu, comes into play. Transdisciplinarity studies the complex reality that lies between and beyond disciplines and areas of knowledge, considering that there is "always something that no observation can capture" and that the fundamental contradiction underlying any reality can be accounted for if we consider the existence of different levels of reality. The author argues that in building Christian identity, traditional science and logic restrict the possibility of dialogue with new scientific truths, as with other religious experiences of new cultures . He goes on to comment on Queiruga’s paradoxical theology ` (A. Torres Queiruga, A revelação de Deus na realização humana, São Paulo, Paulus, 1995; idem, Do terror de Isaac ao Abbá de Jesus, São Paulo, Paulinas, 2001). The common ground for interreligous dialogue is the experience of life and of the sacred, as it is profoundly experienced in every religion and culture. The "asymmetric universalism” advocated by Queiruga takes into account both the universal and unlimited presence of God, and the real differences between religions, which however all partake of the same mystery, and need communication and exchange. In this perspective, Christ is the only salvation for christians, in theory; however, based on Matthew 8: 10 (“Truly I tell you, I have not found anyone in Israel with such great faith”), the author does not rule out alternative ways, provided that we are open to a real dialogue with other religious faiths, where we can recognize different manifestations of the same Spirit.