The Role of Inter-faith Understanding in Catechetical Ministry: Lessons from Silsilah’s Madaris-Gurus and Catechists Formation Program

Benson Rance

doi:10.63130/hijcre.v1i1.111

Authors

Benson Rance De La Salle University https://orcid.org/0009-0003-2750-9747

Abstract

This paper explores the lessons learned by Roman Catholic Catechists through interactions with Islamic Faith Teachers (Madaris-Gurus) in Silsilah’s Madaris-Gurus and Catechists Formation Program in Zamboanga City, Basilan, and Jolo. It addresses a gap in literature regarding the perceived effects of these interactions on catechetical practices in this ecclesiastical area of Mindanao. Using a descriptive qualitative design, supported by documentary review and textual analysis, the study focuses on the experiences of catechists who participated from 2008 to 2019. Data sources include program proceedings, reflection papers, and semi-structured interviews with two catechists from each area. The findings highlight how interfaith engagement enriches catechetical ministry, fosters understanding, and adapts pastoral practices to religiously diverse environments.

Keywords:

Catechetical Ministry, Interfaith understanding, Silsilah Dialogue Movement, Formation Program, Roman Catholic

Downloads

Download data is not yet available.

Author Biography

Benson Rance, De La Salle University

Benson M. Rance, EDC, is a lay-consecrated member of the Emmaus Dialogue Community, founded in 1987. With degrees in Philosophy, Pastoral Ministry, and Systematic Theology, he is pursuing a PhD in Applied Theology. His research focuses on interreligious dialogue and Catholic-Islam relations.

References

[1] Batangan, E. P., & Pilario, D. F. (2017). How to use the CST learning modules: A facilitator’s guide. Faith in action. St. Vincent School of Theology, Adamson University, pp. 1-8. https://www.svst.edu.ph/upload/assets/sxvyBZOqyL5zvSDWmLUDG3w4sxv6y567I5hGqjm4q51DHbFBHo.pdf

[2] Berger, P. (2014). The Many Altars of Modernity: Toward a Paradigm for Religion in a Pluralist Age. Boston and Berlin: De Gruyter.

[3] Corpuz, J.C. (2021). Postcolonial-Interreligious Dialogue: A Case Study of the Silsilah Dialogue Movement. Dissertation, De La Salle University, Department of Theology and Religious Education.

[4] Creswell, J. W. (2007). Qualitative inquiry & research design: Choosing among the five approaches. Sage Publications.

[5] D’Ambra, S. (2008). Call to a dream: Silsilah dialogue movement. Silsilah Publications, pp. 53-55. https://silsilahdialogue.com/call-to-a-dream/.

[6] Daud, Z. (2021). The role of catechists in the dialogue with Muslims in Pakistan. SEDOS Bulletin, 53(3/4), 31–32. Retrieved from https://sedosmission.org/wp-content/uploads/2021/05/Bulletin-March-April-2021.pdf

[7] Gustafson, H. (2020). Defining the Academic Field of Interreligious Studies. Interreligious Studies and Intercultural Theology 4: 131–54. https://doi.org/10.1558/isit.38613.

[8] Habermas, J. and Joseph R. (2006). Dialéctica de la Secularización. Sobre la razón y la Religión. Madrid: Encuentro.

[9] Habermas, J. (1987). Teoría de la Accion Comunicativa. Vol.I: Racionalidad de la Accion y Racionalizacion Social. Vol. II: Critica de la RazonFuncionalista. Madrid: Taurus.

[10] Kruja, G. (2020). Interfaith dialogue in Albania as a model of interreligious harmony. Journal of Ethnic and Cultural Studies, 7(3), 76-87. https://doi.org/10.29333/ejecs/377.

[11] Lattu, I. Y. M. (2019). Beyond Interreligious Dialogue: Oral-Based Interreligious Engagements in Indonesia. Interreligious Dialogue Volume 10: Leiden: Brill, pp. 70–90. DOI: https://doi.org/10.1163/9789004401266_006.

[12] Mile-Tribble, V. (2020). Change agent teaching for interreligious collaboration in Black Lives Matter times. Teaching Theology & Religion 23:140-150. https://doi.org/10.1111/teth.12556.

[13] Nafisah, A., Muttaqin, M., Indrawan, D., Zainuddin, & Rustandi, J. (2024). Complex dynamics: Analyzing the profound impact of religious education depth on interfaith tolerance levels in a multicultural society in the globalization era. International Journal of Teaching and Learning, 2(1), 135–150. https://injotel.org/index.php/12/article/view/55/83.

[14] Peacock, L. (2021). Contact-based interfaith programmes in schools and the changing religious education landscape: Negotiating a worldviews curriculum. Journal of Beliefs & Values. Advance online publication: 2-11. https://doi.org/10.1080/13617672.2021.2004708.

[15] Quimson, L. O., Jr. (2021). The impact of catechesis among grade 12 non-Catholic and non-Christian students of University of Santo Tomas senior high school. International Journal of Research Studies in Education, 10(2), 67–76. https://doi.org/10.5861/ijrse.2020.5725.

[16] Sattar, A. (2010). The Contributions of Interfaith Organizations to Co-existence and their Possible Role in the Peace Process between the Government of the Republic of the Philippines (GRP) and the Moro Islamic Liberation Front (MILF) in Mindanao, Philippines. Retrieved from Silsilah Dialogue Movement, 2010. https://silsilahdialogue.com/prof-alzad-t-sattar-and-his-research-findings-sept-29-2010/

[17] Sen, A. (2019). Gods, gurus, prophets and the poor: Exploring informal, interfaith exchanges among working class female workers in an Indian City. Religions 10: 531. https://doi.org/10.3390/rel10090531.

[18] Sultana, C.M. (2020). Catechesis and Catholic religious education: Distinct nonetheless complementary. Verbum Vitae, 37(2), 557–573. https://doi.org/10.31743/vv.6498.