Catholic Participation in Interreligious and Ecumenical Dialogue

Catholic Participation in Interreligious and Ecumenical Dialogue | Research Square window.SnipcartSettings = { analytics: { enabled: false } }; (function() { var accessVector = localStorage.getItem('access_vector') || ''; window.dataLayer = window.dataLayer || []; if (accessVector) { window.dataLayer.push({ user: { profile: { profileInfo: { snid: accessVector } } } }); } })(); (function(w,d,s,l,i){w[l]=w[l]||[];w[l].push({'gtm.start':new Date().getTime(),event:'gtm.js'});var f=d.getElementsByTagName(s)[0],j=d.createElement(s),dl=l!='dataLayer'?'&l='+l:'';j.async=true;j.src='https://www.googletagmanager.com/gtm.js?id='+i+dl;f.parentNode.insertBefore(j,f);})(window,document,'script','dataLayer','GTM-K279D39R'); Browse Preprints In Review Journals COVID-19 Preprints AJE Video Bytes Research Tools Research Promotion AJE Professional Editing AJE Rubriq About Preprint Platform In Review Editorial Policies Our Team Advisory Board Help Center Sign In Submit a Preprint Cite Share Download PDF Article Catholic Participation in Interreligious and Ecumenical Dialogue Aliman Aliman, Hassan Mohamed Issa Issa This is a preprint; it has not been peer reviewed by a journal. https://doi.org/ 10.21203/rs.3.rs-7958456/v1 This work is licensed under a CC BY 4.0 License Status: Posted Version 1 posted You are reading this latest preprint version Abstract This paper examines how the Catholic Church has engaged in interreligious and ecumenical dialogue since the Second Vatican Council and analyzes the theological developments and global applications of this engagement. Using a qualitative approach that blends hermeneutic, phenomenological, and interpretive theological methods, the study reviews conciliar documents, papal encyclicals, and a corpus of 25 peer-reviewed articles from various regions. The findings reveal a pronounced shift from an exclusivist stance to dialogical inclusivism, recognizing divine revelation as a dynamic process unfolding through interfaith encounters. In the post-Vatican II era, theologians—most prominently Hans Küng—reconceived salvation and truth as relational and contextual realities, thereby encouraging mutual learning between religions. Asian inculturation practices (for example, ancestral veneration in Vietnam or integrating Confucian ethics in China) demonstrate how Catholicism can harmonize its faith with local cultural traditions. Similarly, models in Africa and Latin America incorporate concepts like Ubuntu and liberation theology, linking interfaith dialogue with civic ethics and social justice. Moreover, Catholic educational efforts and feminist theological contributions promote greater inclusivity, and digital media platforms have broadened global participation in dialogue. The concept of dialogical embodiment emerges as a key theoretical contribution, emphasizing that dialogue is not merely discursive but also experiential and performative. Overall, the results show that Catholic interreligious dialogue operates simultaneously as theological discourse and social praxis, advancing peace, solidarity, and democratic coexistence. This research contributes to comparative and contextual theology by proposing a multi-level interpretive model that links doctrine, culture, and lived experience. Ultimately, it affirms that interreligious dialogue remains essential for sustaining faith and ethical collaboration in today’s pluralistic global society. Humanities/Cultural and media studies Social science/Cultural and media studies Humanities/History Social science/History Humanities/Philosophy Humanities/Religion Catholic interreligious dialogue Vatican II dialogical inclusivism inculturation comparative theology religious pluralism theology of encounter Introduction The Second Vatican Council (1962–1965) ushered in a transformative era for Catholic theological thought, redefining how the Church engages with other faith traditions in a world of growing religious diversity. Its landmark declaration, Nostra Aetate , opened the Church to recognizing spiritual truths in non-Christian religions and laid the foundation for a theology of dialogue. This shift marked a move from a previously exclusivist view of salvation towards an inclusivity paradigm: salvation and truth were no longer seen as confined strictly within the Catholic Church, but as realities accessible through multiple faith experiences (Driessen, 2023). Through this doctrinal repositioning, the Church embraced interreligious dialogue as both a spiritual and pastoral duty, affirming the dignity of all people and their pursuit of divine truth. Nostra Aetate ’s call for respectful engagement—especially with Judaism, Islam, and the religions of Asia—dramatically transformed Catholic theological perspectives and the Church’s relations with other world faiths (Caesario, 2019). In effect, Nostra Aetate became a cornerstone of modern Catholic identity by making interreligious dialogue integral to the Church’s mission in the contemporary era. In the decades following Vatican II, various global and regional events heightened the Church’s commitment to interreligious and ecumenical initiatives. The devastation of World War II, the ideological rifts of the Cold War, and accelerating globalization underscored the need for interfaith cooperation as a means of fostering peace and mutual understanding. During this period, theologians increasingly viewed religious pluralism not as a threat to orthodoxy but as a providential opportunity for renewal and collaboration (Nwosu, 2020). Outbreaks of interreligious violence and social fragmentation further convinced Catholic leaders and scholars that dialogue is an ethical and theological response to human division (Christodoulakis, 2021). This growing engagement in dialogue has reshaped the Catholic understanding of universality: it is now defined not by uniformity, but by communion in diversity. Indeed, Driessen suggests that this reorientation revitalized ecclesial discourse and provided a moral vocabulary for confronting modern crises of identity, nationalism, and secularism (Driessen, 2023). Despite this turn toward inclusivity, significant challenges persist in how interreligious dialogue is practiced and conceptualized across different cultural and theological contexts. A key problem is the gap between the Church’s conciliar ideals of dialogue and their embodiment in local communities. While Nostra Aetate articulated an inclusive theology, implementation has been uneven—some contexts emphasize protecting doctrinal integrity, while others prioritize experiential or socio-political dimensions of dialogue. Comparative studies find that the Catholic approach also differs from that of other Christian traditions. Many Protestant communities engage in interreligious exchange primarily through shared moral action or humanitarian projects (Ajibola, 2024). By contrast, certain Evangelical and Pentecostal groups retain a more exclusivist outlook centered on conversion, reflecting divergent theological priorities. Meanwhile, non-Christian faiths such as Buddhism and Hinduism have developed their own dialogue models rooted in indigenous philosophies of compassion and harmony, at times inspired by earlier Christian encounters (Pham et al., 2024). The global interfaith landscape thus features both convergence and contention, positioning the Catholic Church as a crucial interlocutor in bridging these theological and ethical differences. The broader implication of these dynamics is that Catholic participation in interreligious dialogue operates at the intersection of theology, ethics, and socio-political action. Through sustained involvement in peacebuilding, human rights advocacy, and social justice initiatives, the Church has demonstrated that dialogue can transcend doctrinal conversations to address concrete moral and material challenges in pluralistic societies. Historical examples from Latin America’s liberation theology movement show how interfaith cooperation became a force for justice under authoritarian regimes (Evans, 2020). More recently, Catholic networks around the world have fostered local interreligious dialogues to tackle issues like inequality, environmental stewardship, and community reconciliation (Dorodonova et al., 2022). This socially grounded approach to dialogue reaffirms the Church’s identity as both theological and pastoral—seeking truth through acts of charity and mutual understanding. By integrating dialogue into its social mission, Catholicism positions itself not merely as one participant among many, but as a catalyst for cultivating a culture of peace. In contemporary theological discussions, interreligious dialogue is increasingly seen as an essential expression of the Catholic mission in an age of globalization. This reflects a reimagining of evangelization—not as aggressive proselytism, but as a witness borne through presence and cooperation (Airo, 2024). Papal documents since Ecclesiam Suam (1964) have reiterated this vision, calling on Catholics to engage adherents of other religions as fellow seekers of truth. Dialogue is now understood as a journey toward deeper self-understanding rather than a mere exercise in tolerance—a mode of participating in divine revelation that unfolds through human relationships. This maturation aligns with global shifts in religious consciousness, where interdependence and coexistence are necessary conditions for peace. As noted by Christie, the Church’s openness to dialogue offers a counter-narrative to the polarizing forces of modern society, affirming that a faith practiced dialogically is strengthened rather than weakened by encounter with the other (Christie et al., 2019). However, the evolution from an exclusivist stance to dialogical inclusivism continues to raise theoretical and practical challenges. The central tension lies in how the Church can uphold Catholic doctrinal integrity while engaging meaningfully with profound theological diversity. Historically, exclusivism asserted that salvation was attainable only through the Church, but this has gradually given way to inclusivism—a perspective that recognizes God’s presence beyond Christian boundaries while still affirming Christ’s universal mediation (Ostheimer & Blanc, 2021). Scholars argue that inclusivism must develop further to address today’s realities of pluralism, where religious identities are often hybrid and fluid (Shahreen, 2023). Theologians such as Hans Küng and Peter Phan advocate dialogical models that emphasize mutual learning rather than one-way proclamation, framing dialogue as a shared journey toward truth rather than a defensive stance on orthodoxy. In this view, interreligious dialogue is not a break with Catholic tradition but a re-articulation of it for a pluralistic world—effectively turning theology into praxis, a lived participation in divine mystery through encounter. Several strategies have been proposed in theological and pastoral literature to bridge the gap between the Church’s dialogical vision and its practical realization. One approach highlights education as a vehicle for cultivating a culture of dialogue. Catholic institutions from primary schools to universities have integrated interreligious literacy into their curricula to nurture empathy and critical understanding among future leaders (Grigoropoulou, 2020). Another strategy centers on fostering local dialogue initiatives, especially in regions marked by historical conflict or social fragmentation. These grassroots efforts blend liturgical inculturation with collaborative social projects. For example, Asian Catholic theologians promote contextual theology through inculturation—the adaptation of Christian teachings into local cultures—as a pathway to authentic interfaith coexistence (Cúc, 2023; Helle, 2022). Such models illustrate how theology and anthropology converge in practice, as seen in what Helle calls “ritual translation,” where Catholic symbols and indigenous religious expressions mutually inform one another. Parallel developments in Africa and Latin America show similar movements toward a dialogical praxis rooted in political theology and social ethics. In Latin America, the liberationist tradition provides a theological rationale for dialogue as an act of solidarity with the oppressed, aligning faith with public action for justice (Diez, 2024). African theologians reinterpret dialogue through the lens of Ubuntu philosophy, emphasizing relationality, communal life, and reconciliation as spiritual foundations (Majid & Laird, 2023). These examples reveal a growing convergence between theological reflection and lived practice, treating dialogue as a transformative act that redefines both belief and belonging. Moreover, feminist and postcolonial theologians have expanded the conversation by insisting on the inclusion of marginalized voices—especially women and laity—whose perspectives have often been peripheral in ecclesial discourse (Dobrovolska, 2023). Their contributions not only democratize dialogue but also broaden its ethical scope by linking it to struggles for gender justice and social equality. Even with these advances, significant gaps remain in Catholic theology’s conceptualization of dialogue as it is embodied in everyday life. Much of the literature has focused on dialogue at the institutional and doctrinal levels, with less attention to the micro-dynamics of lived interfaith encounters—the affective, bodily, and narrative dimensions that shape mutual understanding. Recent scholarship introduces the concept of dialogical embodiment, framing dialogue as an experiential process that engages emotion, corporeality, and relational identity (Widiyaningtyas et al., 2024). This perspective suggests that interreligious dialogue is most effective when it transcends abstract theological debates and becomes embedded in daily life, mediated through education, media, and community interaction. Studies in sociology and anthropology highlight how cultural rituals, shared meals, and acts of hospitality serve as genuine spaces of encounter, grounding theology in human experience. These insights call for a more integrated methodology that unites theology, ethics, and empirical observation to examine dialogue as a living reality rather than merely an ideal. In light of these considerations, the present study seeks to critically examine Catholic participation in interreligious and ecumenical dialogue by synthesizing theological, cultural, and ethical dimensions across global contexts. The novelty of this research lies in proposing a multi-scalar analytical framework that connects doctrinal reflection with lived practice, tracing how dialogue functions both as a theological category and as a social technology for coexistence. The study aims to illuminate how Catholic inclusivism has evolved into dialogical embodiment—an interpretive model that captures the Church’s engagement in areas such as education, media, gender justice, and civic ethics. In doing so, it contributes to ongoing debates on the future of interfaith relations and the Catholic Church’s role in promoting peace and mutual understanding. The scope of the research encompasses theological writings, ecclesial documents, and qualitative case studies from Asia, Africa, and Latin America, emphasizing contextual diversity and practical innovation. Ultimately, this study argues that interreligious dialogue, as envisioned by Vatican II, is not merely an ecclesial strategy but a form of theological anthropology—a way of being in the world that reflects the incarnational nature of divine truth manifest in human encounter. Methodology This study adopts a qualitative methodology to explore Catholic participation in interreligious and ecumenical dialogue, examining both theological texts and lived experiences. Qualitative inquiry is well-suited to this topic because it enables an in-depth exploration of meaning, context, and human experience—elements essential for understanding interfaith dialogue as both a theological and cultural phenomenon. Within this qualitative framework, the research integrates hermeneutic and phenomenological methods, supplemented by interpretive theological analysis, to gain a holistic view of how Catholic dialogue unfolds across doctrinal discourse, official Church documents, and community practices. These approaches allow for nuanced interpretation, enabling the study to trace how the Catholic Church’s dialogical vision inspired by Vatican II is reflected in contemporary interfaith engagements (Riadi et al., 2024). Hermeneutic analysis serves as the primary interpretive tool of this study. Grounded in the philosophy of understanding advanced by scholars like Hans-Georg Gadamer and Paul Ricoeur, hermeneutics emphasizes the historical and cultural contexts of texts. In theological research, hermeneutical methods have been widely applied to interpret magisterial documents, papal encyclicals, and conciliar decrees within their socio-historical settings (Portilla, 2022). This method enables a layered reading of key texts such as Nostra Aetate and subsequent Church statements, examining their theological language, implicit assumptions, and evolving meanings in light of global pluralism. Hermeneutics also attends to the interplay between authorial intent, textual tradition, and reader perspective, highlighting how theology is continually recontextualized through the act of dialogue (Colaner et al., 2022). By interpreting official Church texts alongside theological commentaries and context-specific reflections, the study reveals how interreligious dialogue has been both theorized and practiced within Catholicism over the past six decades. Complementing this textual perspective is a phenomenological approach—specifically, Interpretative Phenomenological Analysis, which examines the subjective experiences of individuals engaged in interfaith relationships. A phenomenological lens allows the research to explore how faith and identity are lived and negotiated in concrete encounters, such as interfaith marriages, community dialogues, or collaborative social projects (Junsay & Madrigal, 2024). This approach focuses on the meanings participants attribute to their experiences, uncovering how dialogue reshapes personal beliefs and communal relations. It captures both the transformative moments and the tension-laden aspects of interreligious engagement, portraying dialogue as an experiential and affective process rather than an abstract theological concept. For example, studies of interfaith families (Upenieks, 2024) illustrate how people navigate conflicting religious commitments while fostering mutual respect, offering rich insights into how Catholic inclusivism operates in daily life. By weaving phenomenological insights together with hermeneutic interpretation, the methodology bridges formal theological reflection with human experience, advancing a dialogical understanding that is both textual and embodied. Sampling and data collection procedures were guided by purposive and snowball strategies to gather a diverse and information-rich set of perspectives. The research draws on two main categories of sources: (1) textual materials, including conciliar and papal documents, academic theological writings, and published case studies of Catholic interreligious engagement; and (2) experiential data, derived from qualitative interviews, ethnographic accounts, and case studies of interfaith initiatives (Pedrosa & Madrigal, 2021). Purposive sampling ensured that only sources directly relevant to Catholic interreligious dialogue were selected—namely those reflecting the theological, ethical, and social dimensions emphasized in post–Vatican II discourse. For the experiential component, snowball sampling was used to identify individuals and communities deeply involved in interfaith practice, such as educators, clergy, and lay leaders active in interreligious dialogue networks (Rambe, 2020). By juxtaposing official theological positions with on-the-ground experiences, this combination of sources enriches the study, illuminating both convergences and tensions between doctrine and practice. Data analysis techniques included close textual analysis of Church documents and thematic analysis of qualitative interviews and narratives. The textual analysis focused on identifying recurring theological motifs—such as inclusivism, mutuality, and salvation—and examining how these ideas have been reinterpreted in light of evolving social realities (Colaner et al., 2022). In the experiential dataset, interview transcripts and case studies were coded for recurring themes that reveal how individuals and institutions embody dialogical principles. This dual corpus of textual and experiential data provides the foundation for an interpretive synthesis aimed at constructing a multidimensional account of Catholic interreligious dialogue. The analysis proceeded iteratively: insights from the hermeneutic examination of texts informed the interpretation of lived experiences, while phenomenological findings from personal narratives challenged or refined textual interpretations. This reflexive, back-and-forth process created a dialogue between theology and praxis within the research itself. To ensure the credibility, dependability, and confirmability of the findings, the study employs two complementary qualitative appraisal frameworks: the AACODS checklist and the Joanna Briggs Institute (JBI) criteria for qualitative research (Mujinga, 2024). The AACODS checklist (focusing on Authority, Accuracy, Coverage, Objectivity, Date, and Significance) is particularly well-suited to evaluating theological and ecclesial sources, as it emphasizes the authority and authenticity of religious documents while accounting for contextual bias and interpretive scope. This helps ensure that the magisterial texts and scholarly commentaries analyzed meet standards of reliability and theological coherence. The JBI framework, on the other hand, provides systematic criteria for assessing qualitative studies based on methodological transparency, data credibility, and analytic rigor (Kanafi et al., 2021). Together, these two frameworks establish a robust evaluative structure that enhances the trustworthiness of the research. They also enable the study to maintain academic rigor while engaging with theological and experiential materials that vary in genre and epistemological perspective. The study’s trustworthiness is further reinforced through reflexivity, triangulation, and contextual interpretation. Reflexivity involves the researcher’s critical self-awareness of how personal theological assumptions and cultural perspectives might influence data interpretation (Ntshangase, 2024). This process acknowledges that theological inquiry is never completely neutral; rather, it is situated within particular faith commitments and intellectual traditions. By explicitly articulating and examining these positionalities, the researcher introduces transparency into the interpretive process and mitigates potential bias. Triangulation, achieved by integrating multiple data sources and analytical viewpoints, bolsters reliability by cross-verifying insights drawn from different types of material (Karman et al., 2023). For instance, themes identified in the textual analysis were compared with those arising from phenomenological accounts, with alignments increasing confidence in the findings and discrepancies prompting further analysis to clarify meaning. Contextual interpretation was used to situate theological discussions within their specific historical, cultural, and social contexts (Lina et al., 2023). This approach recognizes that Catholic interreligious dialogue cannot be fully understood apart from the conditions that give rise to it—be it postcolonial encounters in Asia, liberation movements in Latin America, or socio-political tensions in Africa. By embedding theological reflections in these concrete contexts, the study shows how dialogue acquires local meaning and significance, enriching our understanding of Catholic inclusivism as a living, adaptive framework. A contextual lens also facilitates comparative analysis across different regions, revealing patterns of convergence and divergence in Catholic interfaith experiences. Through this approach, theology is treated not as a static set of doctrines but as an evolving response to pluralism and modernity. Results Theological evolution and ecclesial frameworks The post–Vatican II era brought profound theological reinterpretations within Catholicism, reshaping traditional understandings of revelation, salvation, and truth. Nostra Aetate laid the groundwork for a more inclusive theology that acknowledges the presence of divine grace beyond the institutional boundaries of the Church (Airo, 2024). This inclusivist turn marked a move away from exclusivist claims and toward an understanding of revelation as dynamic and dialogical-emerging through encounters among diverse religious traditions. Theologians such as Hans Küng advanced this evolution by developing a “dialogue-centered” theology, arguing that theological truth is dialectical, discovered not through unilateral assertion but through mutual engagement and relational understanding (McAleer, 2024). This dialogical perspective situates revelation within a continuum of human–divine interaction, where encounter itself becomes a mode of divine disclosure. These theological shifts have been mirrored by institutional changes that prioritize interreligious cooperation. Nostra Aetate and subsequent papal encyclicals—such as Redemptoris Missio , Ut Unum Sint , and Evangelii Gaudium -firmly established dialogue as a defining element of Catholic self-understanding. They emphasize shared spiritual and moral values across faiths, positioning dialogue as both an ethical duty and a theological necessity (Airo et al., 2024). Through these teachings, the Church built a doctrinal foundation for engaging with religious pluralism not as a threat but as an opportunity for mutual enrichment. The efforts of Popes John Paul II, Benedict XVI, and Francis exemplify this vision: each has promoted interfaith dialogue as an essential expression of peacebuilding and global solidarity (Nagypál & Fenyves, 2025). Their leadership reveals an expanding horizon of Catholic inclusivism that integrates theological reflection with civic responsibility. Broader philosophical currents have also undergirded this theological transformation. The influence of Hegelian dialectics has encouraged an understanding of truth as progressive and relational, while phenomenology—especially in the thought of Ricoeur and Levinas—has underscored the ethical and experiential dimensions of encountering the “Other” (Chirkov, 2018). Comparative theology has become an important method for Catholic scholars, allowing direct engagement with the beliefs and practices of other religions and fostering mutual comprehension without erasing difference (Hatina, 2022). This convergence of philosophical and theological approaches points to a theology of encounter that positions dialogue as both an epistemological process and a mode of spiritual transformation, enabling the Church to construct a more pluralistic identity in an increasingly interconnected world. Contextual theologies in Asia: Inculturation and interreligious practice Throughout Asia, Catholic theology has undergone a process of contextual adaptation known as inculturation —the integration of Catholic teachings with indigenous cultural and spiritual traditions. Asian Catholic thinkers have pioneered models of dialogue that affirm both the universality of the Gospel and the particularity of local cultures (Cúc, 2023). For instance, in Vietnam the Church has reinterpreted Catholic practice through ancestral veneration, creating a hybrid form of spirituality that unites Christian and indigenous values. This synthesis not only enhances the cultural relevance of Catholicism in the Vietnamese context but also demonstrates a living theology of dialogue that honors local traditions while remaining faithful to the Gospel. Engagements between Catholicism and Buddhism, Hinduism, and Confucianism in Asia have yielded diverse models of interreligious synthesis. In dialogue with Buddhists, Catholic theologians have emphasized parallels between the Buddhist concept of karuṇā (compassion) and the Christian virtue of charity, revealing shared ethical commitments that transcend doctrinal differences (Aina, 2025). In Hindu contexts, the adaptation of ritual cycles and indigenous liturgical expressions—such as Eucharistic celebrations incorporating local symbols among the Dayak people—illustrates how ritual embodiment can foster interfaith appreciation (Chandra, 2020). Similarly, Confucianism’s focus on relational harmony and moral cultivation has influenced Catholic moral theology in East Asia, promoting an ethos of responsibility and respect in interreligious contexts (Helle, 2022). Language, ritual, and symbolism have become vital instruments of theological dialogue in Asia. The use of local languages in Catholic liturgy and catechesis has democratized worship, allowing communities to experience the faith through familiar cultural idioms (Si et al., 2024). Ritual expressions of faith—such as communal meals, traditional music, and symbolic gestures-serve as bridges of understanding between Catholics and adherents of other faiths (Cúc, 2023). By situating Catholic worship within local semiotic systems, these practices transform theology into a lived dialogue, where meaning is negotiated through shared cultural participation. Dialogue as a framework for civic ethics and political theology Catholic interreligious dialogue extends beyond theological discussion to function as a moral and civic framework for justice, peace, and democracy. Rooted in Catholic social teaching, this framework emphasizes respect, inclusion, and collective responsibility. The Church’s engagement in interfaith initiatives addressing poverty, inequality, and environmental degradation exemplifies this ethos (Verwoerd et al., 2020). Through collaborative projects, Catholic institutions and leaders foster civic virtue by cultivating shared ethical commitments that transcend religious boundaries. Dialogue thus becomes not only a theological practice but also a form of social participation that builds peace from the grassroots level. One concept that encapsulates this civic dimension is Receptive Ecumenism. By encouraging communities to learn from the strengths of other traditions without compromising their own identity, this model promotes both humility and solidarity (Stormbroek et al., 2023). Similarly, the principle of solidarity—a cornerstone of Catholic social thought—frames dialogue as a shared pursuit of justice wherein peace arises from equitable relationships among communities (Moe, 2019). Through these models, interreligious dialogue emerges as a practical theology of coexistence, one that nurtures civic responsibility and democratic engagement. Political theology in various regions illustrates how dialogue adapts to socio-political realities. In Africa, theological reflections grounded in Ubuntu philosophy emphasize relationality and community as spiritual foundations for reconciliation (Denar et al., 2023). In Latin America, liberation theology redefines dialogue as a form of solidarity with the oppressed, aligning theological discourse with activism and systemic transformation (Jarrahi, 2025). In the Middle East, interreligious dialogue functions as a mechanism for conflict resolution and peace advocacy, integrating frameworks of reconciliation into the Church’s engagement with Muslim and Jewish communities (Whyte, 2023). Across these contexts, dialogue operates as both theological discourse and political praxis—an instrument for transforming social structures through faith-based collaboration. Education, gender and media as dialogical arenas Interreligious dialogue has increasingly found expression in diverse social arenas, notably through educational institutions, the empowerment of women, and both traditional and digital media. Education and interreligious formation Catholic educational institutions have become some of the most influential arenas for fostering interreligious understanding. After Vatican II, many Catholic schools, universities, and seminaries began integrating interfaith dialogue into their curricula, aiming to instill empathy and critical awareness in students (Grigoropoulou, 2020). Educational reforms reframed learning itself as an encounter with the religious “other.” This approach encourages students to engage different faith traditions not as objects of study but as living expressions of humanity’s search for meaning. Even catechetical instruction has incorporated interfaith dimensions, inviting learners to explore convergences between Catholic social teaching and ethical insights from other religions (Dobrovolska, 2023). In this way, education becomes a formative process that cultivates dialogical competence and prepares future leaders to navigate religious diversity with sensitivity and intellectual depth. Women’s narratives and feminist theologies The growing participation of women has significantly transformed the scope and substance of Catholic interreligious dialogue. Feminist theologians foreground women’s spiritual narratives as sites of encounter and resistance, challenging patriarchal structures within both Church and society (Dobrovolska, 2023). These perspectives broaden the theological imagination by integrating experiences of care, embodiment, and community into the discourse on dialogue. Women’s contributions often emphasize relational ethics and mutual empowerment, reframing dialogue as a practice of solidarity rooted in shared struggles for justice. Through interfaith collaborations, women’s networks have advanced peacebuilding initiatives and advocacy for gender equality, illustrating how feminist theology can deepen the inclusivity and ethical reach of Catholic dialogue. Media, digital platforms, and the public sphere In the contemporary era, media—both traditional and digital—has become a crucial venue for interreligious engagement. Catholic broadcasting networks, journals, and publications have expanded their coverage to include interfaith discussions, providing platforms for diverse voices and perspectives (Ul-Haq & Kwok, 2024). Social media, in particular, has revolutionized the practice of dialogue by enabling decentralized, real-time exchanges across geographic and cultural boundaries (Fahed & Saliba, 2021). Through digital storytelling, online campaigns, and interactive forums, Catholics and members of other faith communities engage in shared reflection on moral, ecological, and humanitarian issues (Kent & Taylor, 2021). These digital spaces democratize theological discourse and amplify marginalized voices, transforming interreligious dialogue into a participatory global conversation. Emerging challenges: Nationalism, digital religion, and migration The contemporary landscape presents new challenges that demand further evolution of the Church’s dialogical frameworks. Rising nationalism, for example, threatens to fragment societies and undermine interreligious trust. Catholic educational initiatives—exemplified by the document Educating to Intercultural Dialogue in Catholic Schools: Living in Harmony for a Civilization of Love —emphasize intercultural education as a countermeasure, cultivating respect and coexistence across faith lines (Barsanas & Baybado, 2023). By embedding interfaith understanding within educational systems, Catholic institutions seek to dismantle the ideological barriers that fuel division. Digital religion offers both opportunities and ethical dilemmas for interreligious dialogue. Online platforms facilitate cross-cultural engagement but also carry the risk of superficiality and polarization. Theological frameworks that emphasize digital discernment and communicative ethics can guide the Church in using social media constructively (Jehaut & Julivadistanto, 2024). As Pope Francis has noted, social media must be understood not merely as a medium of transmission but as a space for authentic encounter (Tiso, 2024). Encouraging ethical digital citizenship thus becomes an integral part of the Church’s mission in a hyperconnected world. Global migration represents another frontier of Catholic engagement. Migrant communities embody both the challenges and the potential of religious pluralism. Interfaith initiatives that include migrant voices can transform dialogue into a practice of hospitality and intercultural empathy (Muthoharoh, 2023). Catholic educational and pastoral programs that integrate intercultural competence help equip leaders to address these complexities effectively (Krämer, 2025). Through these efforts, the Church contributes to the creation of inclusive communities where religious diversity becomes a source of enrichment rather than conflict. Discussion The findings of this study underscore a profound transformation in Catholic theological and pastoral approaches to interreligious and ecumenical dialogue in the post–Vatican II era. This transformation reflects not only doctrinal evolution but also a broadened awareness of the sociocultural, philosophical, and existential dimensions of dialogue. The reinterpretation of revelation, salvation, and truth following Nostra Aetate has shifted Catholic theology toward an inclusivist outlook, redefining the Church’s self-understanding in a pluralistic world (McAleer, 2024). As theologians such as Hans Küng have argued, the notion of “dialectical truth” recognizes that divine revelation unfolds through relational encounters among faith traditions (McAleer, 2024). This reconceptualization positions dialogue as both a theological imperative and a moral necessity, inviting the Church to view other religions not as competitors but as collaborators in humanity’s collective search for God. These findings also highlight how the legacy of Vatican II continues to shape the Church’s engagement with pluralism through a framework of mutual respect and co-discovery. The Council’s call for dialogue in Nostra Aetate is not confined to formal theological discussion; it extends to all dimensions of human encounter, from liturgical inculturation to shared social action. Subsequent papal encyclicals—such as Ut Unum Sint and Evangelii Gaudium —have reinforced the idea that dialogue is central to Catholic mission, stressing themes of peacebuilding, justice, and solidarity (Nagypál & Fenyves, 2025). The successive leadership of Popes John Paul II, Benedict XVI, and Francis reflects continuity in this dialogical commitment. Each pontiff has sought to reconcile fidelity to Catholic tradition with openness to others, fostering what Konigsburg describes as “dialogical fidelity”—the ability to remain rooted in one’s faith while engaging others with empathy and humility (Konigsburg, 2023). The study’s results further illustrate that philosophical currents such as Hegelian dialectics and phenomenology have significantly influenced Catholic theology’s approach to dialogue. The Hegelian notion of dialectical progress provides a model for understanding truth as dynamic and unfolding through engagement (Chirkov, 2018). Phenomenology, in turn, highlights the embodied, lived experience of encounter, encouraging theologians to explore how interreligious dialogue is experienced by individuals and communities rather than confined to institutional discourse. Comparative theology builds on these insights by offering a methodological framework for engaging other religions through sustained study and reflection (Meir, 2022). Together, these philosophical and theological currents have generated a paradigm of dialogical inclusivism, where Catholic identity is not diluted but deepened through the act of dialogue itself. This marks a departure from preconciliar exclusivism, replacing defensiveness with curiosity and mutual transformation. The contextual theological developments in Asia provide concrete evidence of how this inclusivist theology is lived out in practice. The Asian Church has become a laboratory for theological experimentation through inculturation, wherein Catholic teaching is expressed using indigenous symbols, rituals, and languages (Cúc, 2023). This adaptation demonstrates that Catholic theology is not monolithic but capable of assuming multiple cultural forms without losing its essence. The Vietnamese incorporation of ancestral veneration into Christian worship, for example, exemplifies a reconciliatory model of spirituality that bridges Catholic practice with local traditions. Similarly, the Church’s engagement with Buddhism, Hinduism, and Confucianism illustrates how Catholic dialogue adapts to local religious sensibilities, fostering mutual recognition and respect (Aina, 2025). These practices embody Küng’s vision of theology as an ongoing conversation, where revelation and culture interact to produce new articulations of faith. Such contextualization is not merely a pastoral accommodation but a theological assertion that divine truth is mediated through history, language, and community. The study’s insights into civic ethics and political theology reveal that interreligious dialogue has evolved into a mechanism for social transformation. Catholicism’s emphasis on social justice and solidarity positions dialogue as a vehicle for peacebuilding and democratic engagement. The concept of “Receptive Ecumenism,” which encourages mutual learning between traditions, exemplifies this interplay of faith and society (Stormbroek et al., 2023). Through dialogue, communities cultivate civic virtues that promote coexistence, justice, and cooperation. The Church’s theological notion of solidarity reinforces this view, suggesting that authentic peace arises when religious communities work together to alleviate suffering and defend human dignity (Moe, 2019). The study’s findings from Africa, Latin America, and the Middle East show how local realities inform theological praxis: Ubuntu theology in Africa emphasizes relationality and reconciliation (Denar et al., 2023), while liberation theology in Latin America intertwines dialogue with social activism (Jarrahi, 2025). In conflict-ridden regions of the Middle East, interfaith dialogue has emerged as a critical tool for reconciliation and democratic reform (Majid & Laird, 2023; Whyte, 2023). Across these contexts, dialogue functions as a theological response to political fragmentation, offering a faith-based model for social renewal. The educational and cultural dimensions of Catholic dialogue further underscore its transformative potential. Catholic educational institutions have long served as incubators of interreligious understanding, embedding dialogue within pedagogical and catechetical frameworks (Dobrovolska, 2023). Post–Vatican II reforms reframed education as a space for intercultural and interreligious engagement, encouraging critical reflection on ethical teachings shared across faiths. By fostering dialogical competence, Catholic education equips students to participate constructively in pluralistic societies. The inclusion of feminist theological perspectives has further expanded the boundaries of interfaith dialogue, introducing gender justice as a vital theological concern (Dobrovolska, 2023). Women’s narratives, emphasizing empathy and relational ethics, challenge hierarchical and patriarchal paradigms, revealing that dialogue must encompass not only doctrinal exchange but also social transformation. These contributions resonate with the principle of dialogical embodiment, which holds that theology must engage the whole person—mind, body, and spirit—in the act of dialogue (Widiyaningtyas et al., 2024). The lived experiences of women, migrants, and other marginalized communities embody dialogue in its fullest sense, illustrating that theology most fully achieves its purpose when it enters the realm of human encounter. The study also highlights the expanding role of media and digital platforms in shaping interreligious dialogue. Traditional Catholic media outlets have integrated interfaith themes into their programming, amplifying voices that advocate unity and compassion (Bailén, 2020). Social media, meanwhile, has democratized theological discourse, transforming dialogue from an institutional exercise into a participatory, global phenomenon (Xiong, 2024). These platforms allow faith communities to exchange insights, address misconceptions, and mobilize around shared causes in real time. However, as Jehaut and Julivadistanto caution, the rise of digital religion carries risks of superficiality and polarization (Jehaut & Julivadistanto, 2024). To mitigate these challenges, theological frameworks must integrate principles of digital discernment—cultivating ethical communication practices that promote respect and empathy. In this context, Pope Francis’s vision of digital engagement as a form of “communicative encounter” Tiso underscores the potential of technology to humanize rather than fragment interreligious interaction (Tiso, 2024). The emergence of the concept of dialogical embodiment represents a significant theoretical contribution of this research. Dialogue is increasingly understood not merely as an intellectual exchange but as an embodied practice involving emotion, vulnerability, and lived solidarity (Ramli et al., 2023). This holistic model moves beyond abstract discourse to include gestures of hospitality, shared rituals, and collective acts of service as theological expressions of dialogue. The embodiment paradigm bridges the gap between theology and anthropology, aligning doctrinal reflection with human experience. It reinforces the idea that theological truth cannot be separated from lived reality, echoing the phenomenological emphasis on relational being. As Widiyaningtyas argue, such embodiment transforms dialogue into a performative act—a lived theology that generates new forms of understanding and communion (Widiyaningtyas et al., 2024). The integration of interdisciplinary perspectives from sociology, anthropology, and media studies enriches the theological understanding of interreligious dialogue. Sociological analysis illuminates how social structures and group identities influence interfaith dynamics, revealing the interplay between religion and power in plural societies (Polak, 2020). Anthropological insights emphasize the importance of ritual, symbolism, and communal practices, situating dialogue within the cultural textures of everyday life (Schlenker, 2021). For instance, shared meals and acts of hospitality function as performative expressions of interfaith solidarity, demonstrating that theology is embedded in lived cultural realities. Media studies contribute by examining how representations of interfaith relations shape public discourse and influence attitudes toward religious diversity (Prasetyo et al., 2024). Together, these interdisciplinary approaches affirm that interreligious dialogue operates across multiple dimensions—spiritual, cultural, social, and technological—each reinforcing the others in a complex web of relational exchange. Emerging global challenges such as nationalism, digital religion, and migration further complicate the landscape of interreligious engagement. Nationalism, with its exclusionary tendencies, threatens the inclusive vision of dialogue by erecting barriers between communities. The Church’s educational efforts, particularly through documents like Educating to Intercultural Dialogue in Catholic Schools , propose intercultural education as an antidote to such divisions (Barsanas & Baybado, 2023). By fostering mutual understanding and respect, Catholic education can counteract the polarizing effects of nationalist ideologies. The phenomenon of digital religion presents both opportunity and risk: online spaces can foster interfaith solidarity but also perpetuate misunderstanding. A theology of digital engagement grounded in communicative ethics is therefore necessary to ensure that online dialogue remains constructive (Jehaut & Julivadistanto, 2024). Finally, global migration continues to redefine the contours of interreligious interaction, as migrants navigate multiple cultural and religious identities simultaneously. Including migrant voices in interfaith initiatives enriches theological reflection and strengthens the Church’s witness to hospitality and inclusion (Krämer, 2025). These evolving contexts demand that Catholic dialogue remain adaptable, responsive, and grounded in the lived realities of global communities. Conclusion This study concludes that Catholic participation in interreligious and ecumenical dialogue since Vatican II has been one of the most transformative developments in modern Catholic theology. The findings demonstrate that Catholic theology has evolved from exclusivist formulations toward dialogical inclusivism, recognizing truth as relational, contextual, and revealed through encounters among faith traditions. Hermeneutic and phenomenological analyses show how this theological shift has been embodied across cultures, particularly in Asia, Africa, and Latin America, where inculturation has allowed Catholicism to integrate local symbols and values while maintaining doctrinal integrity. The study highlights the dual dimension of dialogue—as both theological reflection and lived praxis—manifested in educational institutions, civic engagement, feminist theology, and media platforms. Interreligious dialogue now functions not only as an instrument of peace and mutual understanding but also as a vital framework for civic ethics and democratic participation. Furthermore, the emerging paradigm of dialogical embodiment affirms that dialogue must engage both intellect and experience, bridging theology with lived realities. These findings contribute to the growing field of contextual and comparative theology, offering a multi-scalar model that unites doctrine, culture, and social transformation. Future research should deepen empirical studies of interfaith interactions, particularly in digital and migratory contexts where new forms of religious expression continue to reshape dialogue practices. Overall, this study underscores that interreligious dialogue is not peripheral but central to the Church’s mission a theological and ethical vocation of coexistence in a pluralistic world. Declarations Ethics Approval Statement: This study was reviewed and approved by the Ethics Committee of Faculty of Islamic Studies, Muhammadiyah University Makassar, Indonesia. All procedures performed were in accordance with the ethical standards of the institutional research committee. Participant Consent Statement: All participants provided informed consent to take part in this study. Participation was voluntary, and confidentiality was maintained throughout the research process. No identifying personal data are included in the publication. Funding This research received no specific grant from any funding agency in the public, commercial, or not-for-profit sectors. Ethical Approval This article does not contain any studies with human participants performed by any of the authors. Informed Consent This article does not contain any studies with human participants performed by any of the authors. Data Availability Data sharing is not applicable to this research as no data were generated or analysed. References Aina, R. O. (2025). A Synodal Approach to Reimagining Nigerian Catholic Marriage Rites: An Afro-Theological Perspective. Religions , 16 (2), 114. https://doi.org/10.3390/rel16020114 Airo, R. O. (2024). The Roman Catholic Church and Interreligious Dialogue. Jumuga Journal of Education Oral Studies and Human Sciences (Jjeoshs) , 7 (2), 1–12. https://doi.org/10.35544/jjeoshs.v7i2.99 Airo, R. O., Kapinde, S. A., Chidongo, T.-M., & Joshua, S. M. (2024). Horizons and Bridges of Dialogue. 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Its landmark declaration, \u003cem\u003eNostra Aetate\u003c/em\u003e, opened the Church to recognizing spiritual truths in non-Christian religions and laid the foundation for a theology of dialogue. This shift marked a move from a previously exclusivist view of salvation towards an inclusivity paradigm: salvation and truth were no longer seen as confined strictly within the Catholic Church, but as realities accessible through multiple faith experiences (Driessen, 2023). Through this doctrinal repositioning, the Church embraced interreligious dialogue as both a spiritual and pastoral duty, affirming the dignity of all people and their pursuit of divine truth. \u003cem\u003eNostra Aetate\u003c/em\u003e’s call for respectful engagement—especially with Judaism, Islam, and the religions of Asia—dramatically transformed Catholic theological perspectives and the Church’s relations with other world faiths (Caesario, 2019). In effect, \u003cem\u003eNostra Aetate\u003c/em\u003e became a cornerstone of modern Catholic identity by making interreligious dialogue integral to the Church’s mission in the contemporary era.\u003c/p\u003e\n\u003cp\u003eIn the decades following Vatican II, various global and regional events heightened the Church’s commitment to interreligious and ecumenical initiatives. The devastation of World War II, the ideological rifts of the Cold War, and accelerating globalization underscored the need for interfaith cooperation as a means of fostering peace and mutual understanding. During this period, theologians increasingly viewed religious pluralism not as a threat to orthodoxy but as a providential opportunity for renewal and collaboration (Nwosu, 2020). Outbreaks of interreligious violence and social fragmentation further convinced Catholic leaders and scholars that dialogue is an ethical and theological response to human division (Christodoulakis, 2021). This growing engagement in dialogue has reshaped the Catholic understanding of universality: it is now defined not by uniformity, but by communion in diversity. Indeed, Driessen suggests that this reorientation revitalized ecclesial discourse and provided a moral vocabulary for confronting modern crises of identity, nationalism, and secularism (Driessen, 2023).\u003c/p\u003e\n\u003cp\u003eDespite this turn toward inclusivity, significant challenges persist in how interreligious dialogue is practiced and conceptualized across different cultural and theological contexts. A key problem is the gap between the Church’s conciliar ideals of dialogue and their embodiment in local communities. While \u003cem\u003eNostra Aetate\u003c/em\u003e articulated an inclusive theology, implementation has been uneven—some contexts emphasize protecting doctrinal integrity, while others prioritize experiential or socio-political dimensions of dialogue. Comparative studies find that the Catholic approach also differs from that of other Christian traditions. Many Protestant communities engage in interreligious exchange primarily through shared moral action or humanitarian projects (Ajibola, 2024). By contrast, certain Evangelical and Pentecostal groups retain a more exclusivist outlook centered on conversion, reflecting divergent theological priorities. Meanwhile, non-Christian faiths such as Buddhism and Hinduism have developed their own dialogue models rooted in indigenous philosophies of compassion and harmony, at times inspired by earlier Christian encounters (Pham et al., 2024). The global interfaith landscape thus features both convergence and contention, positioning the Catholic Church as a crucial interlocutor in bridging these theological and ethical differences.\u003c/p\u003e\n\u003cp\u003eThe broader implication of these dynamics is that Catholic participation in interreligious dialogue operates at the intersection of theology, ethics, and socio-political action. Through sustained involvement in peacebuilding, human rights advocacy, and social justice initiatives, the Church has demonstrated that dialogue can transcend doctrinal conversations to address concrete moral and material challenges in pluralistic societies. Historical examples from Latin America’s liberation theology movement show how interfaith cooperation became a force for justice under authoritarian regimes (Evans, 2020). More recently, Catholic networks around the world have fostered local interreligious dialogues to tackle issues like inequality, environmental stewardship, and community reconciliation (Dorodonova et al., 2022). This socially grounded approach to dialogue reaffirms the Church’s identity as both theological and pastoral—seeking truth through acts of charity and mutual understanding. By integrating dialogue into its social mission, Catholicism positions itself not merely as one participant among many, but as a catalyst for cultivating a culture of peace.\u003c/p\u003e\n\u003cp\u003eIn contemporary theological discussions, interreligious dialogue is increasingly seen as an essential expression of the Catholic mission in an age of globalization. This reflects a reimagining of evangelization—not as aggressive proselytism, but as a witness borne through presence and cooperation (Airo, 2024). Papal documents since \u003cem\u003eEcclesiam Suam\u003c/em\u003e (1964) have reiterated this vision, calling on Catholics to engage adherents of other religions as fellow seekers of truth. Dialogue is now understood as a journey toward deeper self-understanding rather than a mere exercise in tolerance—a mode of participating in divine revelation that unfolds through human relationships. This maturation aligns with global shifts in religious consciousness, where interdependence and coexistence are necessary conditions for peace. As noted by Christie, the Church’s openness to dialogue offers a counter-narrative to the polarizing forces of modern society, affirming that a faith practiced dialogically is strengthened rather than weakened by encounter with the other (Christie et al., 2019).\u0026nbsp;\u003c/p\u003e\n\u003cp\u003eHowever, the evolution from an exclusivist stance to dialogical inclusivism continues to raise theoretical and practical challenges. The central tension lies in how the Church can uphold Catholic doctrinal integrity while engaging meaningfully with profound theological diversity. Historically, exclusivism asserted that salvation was attainable only through the Church, but this has gradually given way to inclusivism—a perspective that recognizes God’s presence beyond Christian boundaries while still affirming Christ’s universal mediation (Ostheimer \u0026amp; Blanc, 2021). Scholars argue that inclusivism must develop further to address today’s realities of pluralism, where religious identities are often hybrid and fluid (Shahreen, 2023). Theologians such as Hans Küng and Peter Phan advocate dialogical models that emphasize mutual learning rather than one-way proclamation, framing dialogue as a shared journey toward truth rather than a defensive stance on orthodoxy. In this view, interreligious dialogue is not a break with Catholic tradition but a re-articulation of it for a pluralistic world—effectively turning theology into praxis, a lived participation in divine mystery through encounter.\u003c/p\u003e\n\u003cp\u003eSeveral strategies have been proposed in theological and pastoral literature to bridge the gap between the Church’s dialogical vision and its practical realization. One approach highlights education as a vehicle for cultivating a culture of dialogue. Catholic institutions from primary schools to universities have integrated interreligious literacy into their curricula to nurture empathy and critical understanding among future leaders (Grigoropoulou, 2020). Another strategy centers on fostering local dialogue initiatives, especially in regions marked by historical conflict or social fragmentation. These grassroots efforts blend liturgical inculturation with collaborative social projects. For example, Asian Catholic theologians promote contextual theology through inculturation—the adaptation of Christian teachings into local cultures—as a pathway to authentic interfaith coexistence (Cúc, 2023; Helle, 2022). Such models illustrate how theology and anthropology converge in practice, as seen in what Helle calls “ritual translation,” where Catholic symbols and indigenous religious expressions mutually inform one another.\u003c/p\u003e\n\u003cp\u003eParallel developments in Africa and Latin America show similar movements toward a dialogical praxis rooted in political theology and social ethics. In Latin America, the liberationist tradition provides a theological rationale for dialogue as an act of solidarity with the oppressed, aligning faith with public action for justice (Diez, 2024). African theologians reinterpret dialogue through the lens of \u003cem\u003eUbuntu\u003c/em\u003e philosophy, emphasizing relationality, communal life, and reconciliation as spiritual foundations (Majid \u0026amp; Laird, 2023). These examples reveal a growing convergence between theological reflection and lived practice, treating dialogue as a transformative act that redefines both belief and belonging. Moreover, feminist and postcolonial theologians have expanded the conversation by insisting on the inclusion of marginalized voices—especially women and laity—whose perspectives have often been peripheral in ecclesial discourse (Dobrovolska, 2023). Their contributions not only democratize dialogue but also broaden its ethical scope by linking it to struggles for gender justice and social equality.\u003c/p\u003e\n\u003cp\u003eEven with these advances, significant gaps remain in Catholic theology’s conceptualization of dialogue as it is embodied in everyday life. Much of the literature has focused on dialogue at the institutional and doctrinal levels, with less attention to the micro-dynamics of lived interfaith encounters—the affective, bodily, and narrative dimensions that shape mutual understanding. Recent scholarship introduces the concept of dialogical embodiment, framing dialogue as an experiential process that engages emotion, corporeality, and relational identity (Widiyaningtyas et al., 2024). This perspective suggests that interreligious dialogue is most effective when it transcends abstract theological debates and becomes embedded in daily life, mediated through education, media, and community interaction. Studies in sociology and anthropology highlight how cultural rituals, shared meals, and acts of hospitality serve as genuine spaces of encounter, grounding theology in human experience. These insights call for a more integrated methodology that unites theology, ethics, and empirical observation to examine dialogue as a living reality rather than merely an ideal.\u003c/p\u003e\n\u003cp\u003eIn light of these considerations, the present study seeks to critically examine Catholic participation in interreligious and ecumenical dialogue by synthesizing theological, cultural, and ethical dimensions across global contexts. The novelty of this research lies in proposing a multi-scalar analytical framework that connects doctrinal reflection with lived practice, tracing how dialogue functions both as a theological category and as a social technology for coexistence. The study aims to illuminate how Catholic inclusivism has evolved into dialogical embodiment—an interpretive model that captures the Church’s engagement in areas such as education, media, gender justice, and civic ethics. In doing so, it contributes to ongoing debates on the future of interfaith relations and the Catholic Church’s role in promoting peace and mutual understanding. The scope of the research encompasses theological writings, ecclesial documents, and qualitative case studies from Asia, Africa, and Latin America, emphasizing contextual diversity and practical innovation. Ultimately, this study argues that interreligious dialogue, as envisioned by Vatican II, is not merely an ecclesial strategy but a form of theological anthropology—a way of being in the world that reflects the incarnational nature of divine truth manifest in human encounter.\u003c/p\u003e"},{"header":"Methodology","content":"\u003cp\u003eThis study adopts a qualitative methodology to explore Catholic participation in interreligious and ecumenical dialogue, examining both theological texts and lived experiences. Qualitative inquiry is well-suited to this topic because it enables an in-depth exploration of meaning, context, and human experience—elements essential for understanding interfaith dialogue as both a theological and cultural phenomenon. Within this qualitative framework, the research integrates hermeneutic and phenomenological methods, supplemented by interpretive theological analysis, to gain a holistic view of how Catholic dialogue unfolds across doctrinal discourse, official Church documents, and community practices. These approaches allow for nuanced interpretation, enabling the study to trace how the Catholic Church’s dialogical vision inspired by Vatican II is reflected in contemporary interfaith engagements (Riadi et al., 2024).\u003c/p\u003e\n\u003cp\u003eHermeneutic analysis serves as the primary interpretive tool of this study. Grounded in the philosophy of understanding advanced by scholars like Hans-Georg Gadamer and Paul Ricoeur, hermeneutics emphasizes the historical and cultural contexts of texts. In theological research, hermeneutical methods have been widely applied to interpret magisterial documents, papal encyclicals, and conciliar decrees within their socio-historical settings (Portilla, 2022). This method enables a layered reading of key texts such as \u003cem\u003eNostra Aetate\u003c/em\u003e and subsequent Church statements, examining their theological language, implicit assumptions, and evolving meanings in light of global pluralism. Hermeneutics also attends to the interplay between authorial intent, textual tradition, and reader perspective, highlighting how theology is continually recontextualized through the act of dialogue (Colaner et al., 2022). By interpreting official Church texts alongside theological commentaries and context-specific reflections, the study reveals how interreligious dialogue has been both theorized and practiced within Catholicism over the past six decades.\u003c/p\u003e\n\u003cp\u003eComplementing this textual perspective is a phenomenological approach—specifically, Interpretative Phenomenological Analysis, which examines the subjective experiences of individuals engaged in interfaith relationships. A phenomenological lens allows the research to explore how faith and identity are lived and negotiated in concrete encounters, such as interfaith marriages, community dialogues, or collaborative social projects (Junsay \u0026amp; Madrigal, 2024). This approach focuses on the meanings participants attribute to their experiences, uncovering how dialogue reshapes personal beliefs and communal relations. It captures both the transformative moments and the tension-laden aspects of interreligious engagement, portraying dialogue as an experiential and affective process rather than an abstract theological concept. For example, studies of interfaith families (Upenieks, 2024) illustrate how people navigate conflicting religious commitments while fostering mutual respect, offering rich insights into how Catholic inclusivism operates in daily life. By weaving phenomenological insights together with hermeneutic interpretation, the methodology bridges formal theological reflection with human experience, advancing a dialogical understanding that is both textual and embodied.\u003c/p\u003e\n\u003cp\u003eSampling and data collection procedures were guided by purposive and snowball strategies to gather a diverse and information-rich set of perspectives. The research draws on two main categories of sources: (1) textual materials, including conciliar and papal documents, academic theological writings, and published case studies of Catholic interreligious engagement; and (2) experiential data, derived from qualitative interviews, ethnographic accounts, and case studies of interfaith initiatives (Pedrosa \u0026amp; Madrigal, 2021). Purposive sampling ensured that only sources directly relevant to Catholic interreligious dialogue were selected—namely those reflecting the theological, ethical, and social dimensions emphasized in post–Vatican II discourse. For the experiential component, snowball sampling was used to identify individuals and communities deeply involved in interfaith practice, such as educators, clergy, and lay leaders active in interreligious dialogue networks (Rambe, 2020). By juxtaposing official theological positions with on-the-ground experiences, this combination of sources enriches the study, illuminating both convergences and tensions between doctrine and practice.\u003c/p\u003e\n\u003cp\u003eData analysis techniques included close textual analysis of Church documents and thematic analysis of qualitative interviews and narratives. The textual analysis focused on identifying recurring theological motifs—such as inclusivism, mutuality, and salvation—and examining how these ideas have been reinterpreted in light of evolving social realities (Colaner et al., 2022). In the experiential dataset, interview transcripts and case studies were coded for recurring themes that reveal how individuals and institutions embody dialogical principles. This dual corpus of textual and experiential data provides the foundation for an interpretive synthesis aimed at constructing a multidimensional account of Catholic interreligious dialogue. The analysis proceeded iteratively: insights from the hermeneutic examination of texts informed the interpretation of lived experiences, while phenomenological findings from personal narratives challenged or refined textual interpretations. This reflexive, back-and-forth process created a dialogue between theology and praxis within the research itself.\u003c/p\u003e\n\u003cp\u003eTo ensure the credibility, dependability, and confirmability of the findings, the study employs two complementary qualitative appraisal frameworks: the AACODS checklist and the Joanna Briggs Institute (JBI) criteria for qualitative research (Mujinga, 2024). The AACODS checklist (focusing on Authority, Accuracy, Coverage, Objectivity, Date, and Significance) is particularly well-suited to evaluating theological and ecclesial sources, as it emphasizes the authority and authenticity of religious documents while accounting for contextual bias and interpretive scope. This helps ensure that the magisterial texts and scholarly commentaries analyzed meet standards of reliability and theological coherence. The JBI framework, on the other hand, provides systematic criteria for assessing qualitative studies based on methodological transparency, data credibility, and analytic rigor (Kanafi et al., 2021). Together, these two frameworks establish a robust evaluative structure that enhances the trustworthiness of the research. They also enable the study to maintain academic rigor while engaging with theological and experiential materials that vary in genre and epistemological perspective.\u003c/p\u003e\n\u003cp\u003eThe study’s trustworthiness is further reinforced through reflexivity, triangulation, and contextual interpretation. Reflexivity involves the researcher’s critical self-awareness of how personal theological assumptions and cultural perspectives might influence data interpretation (Ntshangase, 2024). This process acknowledges that theological inquiry is never completely neutral; rather, it is situated within particular faith commitments and intellectual traditions. By explicitly articulating and examining these positionalities, the researcher introduces transparency into the interpretive process and mitigates potential bias. Triangulation, achieved by integrating multiple data sources and analytical viewpoints, bolsters reliability by cross-verifying insights drawn from different types of material (Karman et al., 2023). For instance, themes identified in the textual analysis were compared with those arising from phenomenological accounts, with alignments increasing confidence in the findings and discrepancies prompting further analysis to clarify meaning.\u003c/p\u003e\n\u003cp\u003eContextual interpretation was used to situate theological discussions within their specific historical, cultural, and social contexts (Lina et al., 2023). This approach recognizes that Catholic interreligious dialogue cannot be fully understood apart from the conditions that give rise to it—be it postcolonial encounters in Asia, liberation movements in Latin America, or socio-political tensions in Africa. By embedding theological reflections in these concrete contexts, the study shows how dialogue acquires local meaning and significance, enriching our understanding of Catholic inclusivism as a living, adaptive framework. A contextual lens also facilitates comparative analysis across different regions, revealing patterns of convergence and divergence in Catholic interfaith experiences. Through this approach, theology is treated not as a static set of doctrines but as an evolving response to pluralism and modernity.\u003c/p\u003e"},{"header":"Results","content":"\u003ch3\u003e\u003cstrong\u003eTheological evolution and ecclesial frameworks\u003c/strong\u003e\u003c/h3\u003e\n\u003cp\u003eThe post–Vatican II era brought profound theological reinterpretations within Catholicism, reshaping traditional understandings of revelation, salvation, and truth. \u003cem\u003eNostra Aetate\u003c/em\u003e laid the groundwork for a more inclusive theology that acknowledges the presence of divine grace beyond the institutional boundaries of the Church (Airo, 2024). This inclusivist turn marked a move away from exclusivist claims and toward an understanding of revelation as dynamic and dialogical-emerging through encounters among diverse religious traditions. Theologians such as Hans Küng advanced this evolution by developing a “dialogue-centered” theology, arguing that theological truth is dialectical, discovered not through unilateral assertion but through mutual engagement and relational understanding (McAleer, 2024). This dialogical perspective situates revelation within a continuum of human–divine interaction, where encounter itself becomes a mode of divine disclosure.\u003c/p\u003e\n\u003cp\u003eThese theological shifts have been mirrored by institutional changes that prioritize interreligious cooperation. \u003cem\u003eNostra Aetate\u003c/em\u003e and subsequent papal encyclicals—such as \u003cem\u003eRedemptoris Missio\u003c/em\u003e, \u003cem\u003eUt Unum Sint\u003c/em\u003e, and \u003cem\u003eEvangelii Gaudium\u003c/em\u003e-firmly established dialogue as a defining element of Catholic self-understanding. They emphasize shared spiritual and moral values across faiths, positioning dialogue as both an ethical duty and a theological necessity (Airo et al., 2024). Through these teachings, the Church built a doctrinal foundation for engaging with religious pluralism not as a threat but as an opportunity for mutual enrichment. The efforts of Popes John Paul II, Benedict XVI, and Francis exemplify this vision: each has promoted interfaith dialogue as an essential expression of peacebuilding and global solidarity (Nagypál \u0026amp; Fenyves, 2025). Their leadership reveals an expanding horizon of Catholic inclusivism that integrates theological reflection with civic responsibility.\u003c/p\u003e\n\u003cp\u003eBroader philosophical currents have also undergirded this theological transformation. The influence of Hegelian dialectics has encouraged an understanding of truth as progressive and relational, while phenomenology—especially in the thought of Ricoeur and Levinas—has underscored the ethical and experiential dimensions of encountering the “Other” (Chirkov, 2018). Comparative theology has become an important method for Catholic scholars, allowing direct engagement with the beliefs and practices of other religions and fostering mutual comprehension without erasing difference (Hatina, 2022). This convergence of philosophical and theological approaches points to a \u003cem\u003etheology of encounter\u003c/em\u003e that positions dialogue as both an epistemological process and a mode of spiritual transformation, enabling the Church to construct a more pluralistic identity in an increasingly interconnected world.\u003c/p\u003e\n\u003ch3\u003e\u003cstrong\u003eContextual theologies in Asia: Inculturation and interreligious practice\u003c/strong\u003e\u003c/h3\u003e\n\u003cp\u003eThroughout Asia, Catholic theology has undergone a process of contextual adaptation known as \u003cem\u003einculturation\u003c/em\u003e—the integration of Catholic teachings with indigenous cultural and spiritual traditions. Asian Catholic thinkers have pioneered models of dialogue that affirm both the universality of the Gospel and the particularity of local cultures (Cúc, 2023). For instance, in Vietnam the Church has reinterpreted Catholic practice through ancestral veneration, creating a hybrid form of spirituality that unites Christian and indigenous values. This synthesis not only enhances the cultural relevance of Catholicism in the Vietnamese context but also demonstrates a living theology of dialogue that honors local traditions while remaining faithful to the Gospel.\u003c/p\u003e\n\u003cp\u003eEngagements between Catholicism and Buddhism, Hinduism, and Confucianism in Asia have yielded diverse models of interreligious synthesis. In dialogue with Buddhists, Catholic theologians have emphasized parallels between the Buddhist concept of \u003cem\u003ekaruṇā\u003c/em\u003e (compassion) and the Christian virtue of charity, revealing shared ethical commitments that transcend doctrinal differences (Aina, 2025). In Hindu contexts, the adaptation of ritual cycles and indigenous liturgical expressions—such as Eucharistic celebrations incorporating local symbols among the Dayak people—illustrates how ritual embodiment can foster interfaith appreciation (Chandra, 2020). Similarly, Confucianism’s focus on relational harmony and moral cultivation has influenced Catholic moral theology in East Asia, promoting an ethos of responsibility and respect in interreligious contexts (Helle, 2022).\u003c/p\u003e\n\u003cp\u003eLanguage, ritual, and symbolism have become vital instruments of theological dialogue in Asia. The use of local languages in Catholic liturgy and catechesis has democratized worship, allowing communities to experience the faith through familiar cultural idioms (Si et al., 2024). Ritual expressions of faith—such as communal meals, traditional music, and symbolic gestures-serve as bridges of understanding between Catholics and adherents of other faiths (Cúc, 2023). By situating Catholic worship within local semiotic systems, these practices transform theology into a lived dialogue, where meaning is negotiated through shared cultural participation.\u003c/p\u003e\n\u003ch3\u003e\u003cstrong\u003eDialogue as a framework for civic ethics and political theology\u003c/strong\u003e\u003c/h3\u003e\n\u003cp\u003eCatholic interreligious dialogue extends beyond theological discussion to function as a moral and civic framework for justice, peace, and democracy. Rooted in Catholic social teaching, this framework emphasizes respect, inclusion, and collective responsibility. The Church’s engagement in interfaith initiatives addressing poverty, inequality, and environmental degradation exemplifies this ethos (Verwoerd et al., 2020). Through collaborative projects, Catholic institutions and leaders foster civic virtue by cultivating shared ethical commitments that transcend religious boundaries. Dialogue thus becomes not only a theological practice but also a form of social participation that builds peace from the grassroots level.\u003c/p\u003e\n\u003cp\u003eOne concept that encapsulates this civic dimension is Receptive Ecumenism. By encouraging communities to learn from the strengths of other traditions without compromising their own identity, this model promotes both humility and solidarity (Stormbroek et al., 2023). Similarly, the principle of solidarity—a cornerstone of Catholic social thought—frames dialogue as a shared pursuit of justice wherein peace arises from equitable relationships among communities (Moe, 2019). Through these models, interreligious dialogue emerges as a practical theology of coexistence, one that nurtures civic responsibility and democratic engagement.\u003c/p\u003e\n\u003cp\u003ePolitical theology in various regions illustrates how dialogue adapts to socio-political realities. In Africa, theological reflections grounded in \u003cem\u003eUbuntu\u003c/em\u003e philosophy emphasize relationality and community as spiritual foundations for reconciliation (Denar et al., 2023). In Latin America, liberation theology redefines dialogue as a form of solidarity with the oppressed, aligning theological discourse with activism and systemic transformation (Jarrahi, 2025). In the Middle East, interreligious dialogue functions as a mechanism for conflict resolution and peace advocacy, integrating frameworks of reconciliation into the Church’s engagement with Muslim and Jewish communities (Whyte, 2023). Across these contexts, dialogue operates as both theological discourse and political praxis—an instrument for transforming social structures through faith-based collaboration.\u003c/p\u003e\n\u003ch3\u003e\u003cstrong\u003eEducation, gender and media as dialogical arenas\u003c/strong\u003e\u003c/h3\u003e\n\u003cp\u003eInterreligious dialogue has increasingly found expression in diverse social arenas, notably through educational institutions, the empowerment of women, and both traditional and digital media.\u003c/p\u003e\n\u003ch4\u003e\u003cstrong\u003eEducation and interreligious formation\u003c/strong\u003e\u003c/h4\u003e\n\u003cp\u003eCatholic educational institutions have become some of the most influential arenas for fostering interreligious understanding. After Vatican II, many Catholic schools, universities, and seminaries began integrating interfaith dialogue into their curricula, aiming to instill empathy and critical awareness in students (Grigoropoulou, 2020). Educational reforms reframed learning itself as an encounter with the religious “other.” This approach encourages students to engage different faith traditions not as objects of study but as living expressions of humanity’s search for meaning. Even catechetical instruction has incorporated interfaith dimensions, inviting learners to explore convergences between Catholic social teaching and ethical insights from other religions (Dobrovolska, 2023). In this way, education becomes a formative process that cultivates dialogical competence and prepares future leaders to navigate religious diversity with sensitivity and intellectual depth.\u003c/p\u003e\n\u003ch4\u003e\u003cstrong\u003eWomen’s narratives and feminist theologies\u003c/strong\u003e\u003c/h4\u003e\n\u003cp\u003eThe growing participation of women has significantly transformed the scope and substance of Catholic interreligious dialogue. Feminist theologians foreground women’s spiritual narratives as sites of encounter and resistance, challenging patriarchal structures within both Church and society (Dobrovolska, 2023). These perspectives broaden the theological imagination by integrating experiences of care, embodiment, and community into the discourse on dialogue. Women’s contributions often emphasize relational ethics and mutual empowerment, reframing dialogue as a practice of solidarity rooted in shared struggles for justice. Through interfaith collaborations, women’s networks have advanced peacebuilding initiatives and advocacy for gender equality, illustrating how feminist theology can deepen the inclusivity and ethical reach of Catholic dialogue.\u003c/p\u003e\n\u003ch4\u003e\u003cstrong\u003eMedia, digital platforms, and the public sphere\u003c/strong\u003e\u003c/h4\u003e\n\u003cp\u003eIn the contemporary era, media—both traditional and digital—has become a crucial venue for interreligious engagement. Catholic broadcasting networks, journals, and publications have expanded their coverage to include interfaith discussions, providing platforms for diverse voices and perspectives (Ul-Haq \u0026amp; Kwok, 2024). Social media, in particular, has revolutionized the practice of dialogue by enabling decentralized, real-time exchanges across geographic and cultural boundaries (Fahed \u0026amp; Saliba, 2021). Through digital storytelling, online campaigns, and interactive forums, Catholics and members of other faith communities engage in shared reflection on moral, ecological, and humanitarian issues (Kent \u0026amp; Taylor, 2021). These digital spaces democratize theological discourse and amplify marginalized voices, transforming interreligious dialogue into a participatory global conversation.\u003c/p\u003e\n\u003ch3\u003e\u003cstrong\u003eEmerging challenges: Nationalism, digital religion, and migration\u003c/strong\u003e\u003c/h3\u003e\n\u003cp\u003eThe contemporary landscape presents new challenges that demand further evolution of the Church’s dialogical frameworks. Rising nationalism, for example, threatens to fragment societies and undermine interreligious trust. Catholic educational initiatives—exemplified by the document \u003cem\u003eEducating to Intercultural Dialogue in Catholic Schools: Living in Harmony for a Civilization of Love\u003c/em\u003e—emphasize intercultural education as a countermeasure, cultivating respect and coexistence across faith lines (Barsanas \u0026amp; Baybado, 2023). By embedding interfaith understanding within educational systems, Catholic institutions seek to dismantle the ideological barriers that fuel division.\u003c/p\u003e\n\u003cp\u003eDigital religion offers both opportunities and ethical dilemmas for interreligious dialogue. Online platforms facilitate cross-cultural engagement but also carry the risk of superficiality and polarization. Theological frameworks that emphasize digital discernment and communicative ethics can guide the Church in using social media constructively (Jehaut \u0026amp; Julivadistanto, 2024). As Pope Francis has noted, social media must be understood not merely as a medium of transmission but as a space for authentic encounter (Tiso, 2024). Encouraging ethical digital citizenship thus becomes an integral part of the Church’s mission in a hyperconnected world.\u003c/p\u003e\n\u003cp\u003eGlobal migration represents another frontier of Catholic engagement. Migrant communities embody both the challenges and the potential of religious pluralism. Interfaith initiatives that include migrant voices can transform dialogue into a practice of hospitality and intercultural empathy (Muthoharoh, 2023). Catholic educational and pastoral programs that integrate intercultural competence help equip leaders to address these complexities effectively (Krämer, 2025). Through these efforts, the Church contributes to the creation of inclusive communities where religious diversity becomes a source of enrichment rather than conflict.\u003c/p\u003e"},{"header":"Discussion","content":"\u003cp\u003eThe findings of this study underscore a profound transformation in Catholic theological and pastoral approaches to interreligious and ecumenical dialogue in the post–Vatican II era. This transformation reflects not only doctrinal evolution but also a broadened awareness of the sociocultural, philosophical, and existential dimensions of dialogue. The reinterpretation of revelation, salvation, and truth following \u003cem\u003eNostra Aetate\u003c/em\u003e has shifted Catholic theology toward an inclusivist outlook, redefining the Church’s self-understanding in a pluralistic world (McAleer, 2024). As theologians such as Hans Küng have argued, the notion of “dialectical truth” recognizes that divine revelation unfolds through relational encounters among faith traditions (McAleer, 2024). This reconceptualization positions dialogue as both a theological imperative and a moral necessity, inviting the Church to view other religions not as competitors but as collaborators in humanity’s collective search for God.\u003c/p\u003e\n\u003cp\u003eThese findings also highlight how the legacy of Vatican II continues to shape the Church’s engagement with pluralism through a framework of mutual respect and co-discovery. The Council’s call for dialogue in \u003cem\u003eNostra Aetate\u003c/em\u003e is not confined to formal theological discussion; it extends to all dimensions of human encounter, from liturgical inculturation to shared social action. Subsequent papal encyclicals—such as \u003cem\u003eUt Unum Sint\u003c/em\u003e and \u003cem\u003eEvangelii Gaudium\u003c/em\u003e—have reinforced the idea that dialogue is central to Catholic mission, stressing themes of peacebuilding, justice, and solidarity (Nagypál \u0026amp; Fenyves, 2025). The successive leadership of Popes John Paul II, Benedict XVI, and Francis reflects continuity in this dialogical commitment. Each pontiff has sought to reconcile fidelity to Catholic tradition with openness to others, fostering what Konigsburg describes as “dialogical fidelity”—the ability to remain rooted in one’s faith while engaging others with empathy and humility (Konigsburg, 2023).\u003c/p\u003e\n\u003cp\u003eThe study’s results further illustrate that philosophical currents such as Hegelian dialectics and phenomenology have significantly influenced Catholic theology’s approach to dialogue. The Hegelian notion of dialectical progress provides a model for understanding truth as dynamic and unfolding through engagement (Chirkov, 2018). Phenomenology, in turn, highlights the embodied, lived experience of encounter, encouraging theologians to explore how interreligious dialogue is experienced by individuals and communities rather than confined to institutional discourse. Comparative theology builds on these insights by offering a methodological framework for engaging other religions through sustained study and reflection (Meir, 2022). Together, these philosophical and theological currents have generated a paradigm of dialogical inclusivism, where Catholic identity is not diluted but deepened through the act of dialogue itself. This marks a departure from preconciliar exclusivism, replacing defensiveness with curiosity and mutual transformation.\u003c/p\u003e\n\u003cp\u003eThe contextual theological developments in Asia provide concrete evidence of how this inclusivist theology is lived out in practice. The Asian Church has become a laboratory for theological experimentation through inculturation, wherein Catholic teaching is expressed using indigenous symbols, rituals, and languages (Cúc, 2023). This adaptation demonstrates that Catholic theology is not monolithic but capable of assuming multiple cultural forms without losing its essence. The Vietnamese incorporation of ancestral veneration into Christian worship, for example, exemplifies a reconciliatory model of spirituality that bridges Catholic practice with local traditions. Similarly, the Church’s engagement with Buddhism, Hinduism, and Confucianism illustrates how Catholic dialogue adapts to local religious sensibilities, fostering mutual recognition and respect (Aina, 2025). These practices embody Küng’s vision of theology as an ongoing conversation, where revelation and culture interact to produce new articulations of faith. Such contextualization is not merely a pastoral accommodation but a theological assertion that divine truth is mediated through history, language, and community.\u003c/p\u003e\n\u003cp\u003eThe study’s insights into civic ethics and political theology reveal that interreligious dialogue has evolved into a mechanism for social transformation. Catholicism’s emphasis on social justice and solidarity positions dialogue as a vehicle for peacebuilding and democratic engagement. The concept of “Receptive Ecumenism,” which encourages mutual learning between traditions, exemplifies this interplay of faith and society (Stormbroek et al., 2023). Through dialogue, communities cultivate civic virtues that promote coexistence, justice, and cooperation. The Church’s theological notion of solidarity reinforces this view, suggesting that authentic peace arises when religious communities work together to alleviate suffering and defend human dignity (Moe, 2019). The study’s findings from Africa, Latin America, and the Middle East show how local realities inform theological praxis: \u003cem\u003eUbuntu\u003c/em\u003e theology in Africa emphasizes relationality and reconciliation (Denar et al., 2023), while liberation theology in Latin America intertwines dialogue with social activism (Jarrahi, 2025). In conflict-ridden regions of the Middle East, interfaith dialogue has emerged as a critical tool for reconciliation and democratic reform (Majid \u0026amp; Laird, 2023; Whyte, 2023). Across these contexts, dialogue functions as a theological response to political fragmentation, offering a faith-based model for social renewal.\u003c/p\u003e\n\u003cp\u003eThe educational and cultural dimensions of Catholic dialogue further underscore its transformative potential. Catholic educational institutions have long served as incubators of interreligious \u0026nbsp;understanding, embedding dialogue within pedagogical and catechetical frameworks (Dobrovolska, 2023). Post–Vatican II reforms reframed education as a space for intercultural and interreligious engagement, encouraging critical reflection on ethical teachings shared across faiths. By fostering dialogical competence, Catholic education equips students to participate constructively in pluralistic societies. The inclusion of feminist theological perspectives has further expanded the boundaries of interfaith dialogue, introducing gender justice as a vital theological concern (Dobrovolska, 2023). Women’s narratives, emphasizing empathy and relational ethics, challenge hierarchical and patriarchal paradigms, revealing that dialogue must encompass not only doctrinal exchange but also social transformation. These contributions resonate with the principle of dialogical embodiment, which holds that theology must engage the whole person—mind, body, and spirit—in the act of dialogue (Widiyaningtyas et al., 2024). The lived experiences of women, migrants, and other marginalized communities \u003cem\u003eembody\u003c/em\u003e dialogue in its fullest sense, illustrating that theology most fully achieves its purpose when it enters the realm of human encounter.\u003c/p\u003e\n\u003cp\u003eThe study also highlights the expanding role of media and digital platforms in shaping interreligious dialogue. Traditional Catholic media outlets have integrated interfaith themes into their programming, amplifying voices that advocate unity and compassion (Bailén, 2020). Social media, meanwhile, has democratized theological discourse, transforming dialogue from an institutional exercise into a participatory, global phenomenon (Xiong, 2024). These platforms allow faith communities to exchange insights, address misconceptions, and mobilize around shared causes in real time. However, as Jehaut and Julivadistanto caution, the rise of digital religion carries risks of superficiality and polarization (Jehaut \u0026amp; Julivadistanto, 2024). To mitigate these challenges, theological frameworks must integrate principles of digital discernment—cultivating ethical communication practices that promote respect and empathy. In this context, Pope Francis’s vision of digital engagement as a form of “communicative encounter” Tiso underscores the potential of technology to humanize rather than fragment interreligious interaction (Tiso, 2024).\u003c/p\u003e\n\u003cp\u003eThe emergence of the concept of dialogical embodiment represents a significant theoretical contribution of this research. Dialogue is increasingly understood not merely as an intellectual exchange but as an embodied practice involving emotion, vulnerability, and lived solidarity (Ramli et al., 2023). This holistic model moves beyond abstract discourse to include gestures of hospitality, shared rituals, and collective acts of service as theological expressions of dialogue. The embodiment paradigm bridges the gap between theology and anthropology, aligning doctrinal reflection with human experience. It reinforces the idea that theological truth cannot be separated from lived reality, echoing the phenomenological emphasis on relational being. As Widiyaningtyas \u0026nbsp;argue, such embodiment transforms dialogue into a performative act—a lived theology that generates new forms of understanding and communion (Widiyaningtyas et al., 2024).\u003c/p\u003e\n\u003cp\u003eThe integration of interdisciplinary perspectives from sociology, anthropology, and media studies enriches the theological understanding of interreligious dialogue. Sociological analysis illuminates how social structures and group identities influence interfaith dynamics, revealing the interplay between religion and power in plural societies (Polak, 2020). Anthropological insights emphasize the importance of ritual, symbolism, and communal practices, situating dialogue within the cultural textures of everyday life (Schlenker, 2021). For instance, shared meals and acts of hospitality function as performative expressions of interfaith solidarity, demonstrating that theology is embedded in lived cultural realities. Media studies contribute by examining how representations of interfaith relations shape public discourse and influence attitudes toward religious diversity (Prasetyo et al., 2024). Together, these interdisciplinary approaches affirm that interreligious dialogue operates across multiple dimensions—spiritual, cultural, social, and technological—each reinforcing the others in a complex web of relational exchange.\u003c/p\u003e\n\u003cp\u003eEmerging global challenges such as nationalism, digital religion, and migration further complicate the landscape of interreligious engagement. Nationalism, with its exclusionary tendencies, threatens the inclusive vision of dialogue by erecting barriers between communities. The Church’s educational efforts, particularly through documents like \u003cem\u003eEducating to Intercultural Dialogue in Catholic Schools\u003c/em\u003e, propose intercultural education as an antidote to such divisions (Barsanas \u0026amp; Baybado, 2023). By fostering mutual understanding and respect, Catholic education can counteract the polarizing effects of nationalist ideologies. The phenomenon of digital religion presents both opportunity and risk: online spaces can foster interfaith solidarity but also perpetuate misunderstanding. A theology of digital engagement grounded in communicative ethics is therefore necessary to ensure that online dialogue remains constructive (Jehaut \u0026amp; Julivadistanto, 2024). Finally, global migration continues to redefine the contours of interreligious interaction, as migrants navigate multiple cultural and religious identities simultaneously. Including migrant voices in interfaith initiatives enriches theological reflection and strengthens the Church’s witness to hospitality and inclusion (Krämer, 2025). These evolving contexts demand that Catholic dialogue remain adaptable, responsive, and grounded in the lived realities of global communities.\u003c/p\u003e"},{"header":"Conclusion","content":"\u003cp\u003eThis study concludes that Catholic participation in interreligious and ecumenical dialogue since Vatican II has been one of the most transformative developments in modern Catholic theology. The findings demonstrate that Catholic theology has evolved from exclusivist formulations toward dialogical inclusivism, recognizing truth as relational, contextual, and revealed through encounters among faith traditions. Hermeneutic and phenomenological analyses show how this theological shift has been embodied across cultures, particularly in Asia, Africa, and Latin America, where inculturation has allowed Catholicism to integrate local symbols and values while maintaining doctrinal integrity. The study highlights the dual dimension of dialogue—as both theological reflection and lived praxis—manifested in educational institutions, civic engagement, feminist theology, and media platforms. Interreligious dialogue now functions not only as an instrument of peace and mutual understanding but also as a vital framework for civic ethics and democratic participation.\u003c/p\u003e\n\u003cp\u003eFurthermore, the emerging paradigm of dialogical embodiment affirms that dialogue must engage both intellect and experience, bridging theology with lived realities. These findings contribute to the growing field of contextual and comparative theology, offering a multi-scalar model that unites doctrine, culture, and social transformation. Future research should deepen empirical studies of interfaith interactions, particularly in digital and migratory contexts where new forms of religious expression continue to reshape dialogue practices. Overall, this study underscores that interreligious dialogue is not peripheral but central to the Church’s mission a theological and ethical vocation of coexistence in a pluralistic world.\u003c/p\u003e"},{"header":"Declarations","content":"\u003cp\u003eEthics Approval Statement: This study was reviewed and approved by the Ethics Committee of Faculty of Islamic Studies, Muhammadiyah University Makassar, Indonesia. All procedures performed were in accordance with the ethical standards of the institutional research committee. Participant Consent Statement: All participants provided informed consent to take part in this study. Participation was voluntary, and confidentiality was maintained throughout the research process. No identifying personal data are included in the publication.\u003c/p\u003e\u003cp\u003e\u003cstrong\u003eFunding\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003eThis research received no specific grant from any funding agency in the public, commercial, or not-for-profit sectors.\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003eEthical Approval\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003eThis article does not contain any studies with human participants performed by any of the authors.\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003eInformed Consent\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003eThis article does not contain any studies with human participants performed by any of the authors.\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003eData Availability\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003eData sharing is not applicable to this research as no data were generated or analysed.\u003c/p\u003e"},{"header":"References","content":"\u003col\u003e\n \u003cli\u003eAina, R. O. (2025). 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The Interreligious Dialogue Between Buddhism and Christianity: Aloysius Pieris\u0026rsquo;s Perspective and the Application in Modern Social Context. \u003cem\u003eScience \u0026amp; Technology Development Journal - Social Sciences \u0026amp; Humanities\u003c/em\u003e. https://doi.org/10.32508/stdjssh.v8i4.1044\u003c/li\u003e\n \u003cli\u003ePolak, R. (2020). Between Theological Ideals and Empirical Realities: Complex Diversity in Interreligious Dialogue. \u003cem\u003eInterdisciplinary Journal for Religion and Transformation in Contemporary Society\u003c/em\u003e, \u003cem\u003e6\u003c/em\u003e(2), 274\u0026ndash;292. https://doi.org/10.30965/23642807-00602003\u003c/li\u003e\n \u003cli\u003ePortilla, I. (2022). Interfaith Dialogue and Mystical Consciousness. \u003cem\u003eHarvard Theological Review\u003c/em\u003e, \u003cem\u003e115\u003c/em\u003e(4), 591\u0026ndash;620. https://doi.org/10.1017/s0017816022000335\u003c/li\u003e\n \u003cli\u003ePrasetyo, B., Suarmini, N. 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Strategic Communication in the Digital Age: Amplifying CSR Initiatives Through Digital Media. \u003cem\u003eSHS Web of Conferences\u003c/em\u003e, \u003cem\u003e187\u003c/em\u003e, 04003. https://doi.org/10.1051/shsconf/202418704003\u003c/li\u003e\n\u003c/ol\u003e"}],"fulltextSource":"","fullText":"","funders":[],"hasAdminPriorityOnWorkflow":false,"hasManuscriptDocX":true,"hasOptedInToPreprint":true,"hasPassedJournalQc":"","hasAnyPriority":true,"hideJournal":true,"highlight":"","institution":"","isAcceptedByJournal":false,"isAuthorSuppliedPdf":false,"isDeskRejected":"","isHiddenFromSearch":false,"isInQc":false,"isInWorkflow":false,"isPdf":false,"isPdfUpToDate":true,"isWithdrawnOrRetracted":false,"journal":{"display":true,"email":"[email protected]","identity":"researchsquare","isNatureJournal":false,"hasQc":true,"allowDirectSubmit":true,"externalIdentity":"","sideBox":"","snPcode":"","submissionUrl":"/submission","title":"Research Square","twitterHandle":"researchsquare","acdcEnabled":true,"dfaEnabled":false,"editorialSystem":"","reportingPortfolio":"","inReviewEnabled":false,"inReviewRevisionsEnabled":true},"keywords":"Catholic interreligious dialogue, Vatican II, dialogical inclusivism, inculturation, comparative theology, religious pluralism, theology of encounter","lastPublishedDoi":"10.21203/rs.3.rs-7958456/v1","lastPublishedDoiUrl":"https://doi.org/10.21203/rs.3.rs-7958456/v1","license":{"name":"CC BY 4.0","url":"https://creativecommons.org/licenses/by/4.0/"},"manuscriptAbstract":"This paper examines how the Catholic Church has engaged in interreligious and ecumenical dialogue since the Second Vatican Council and analyzes the theological developments and global applications of this engagement. Using a qualitative approach that blends hermeneutic, phenomenological, and interpretive theological methods, the study reviews conciliar documents, papal encyclicals, and a corpus of 25 peer-reviewed articles from various regions. The findings reveal a pronounced shift from an exclusivist stance to dialogical inclusivism, recognizing divine revelation as a dynamic process unfolding through interfaith encounters. In the post-Vatican II era, theologians—most prominently Hans Küng—reconceived salvation and truth as relational and contextual realities, thereby encouraging mutual learning between religions. Asian inculturation practices (for example, ancestral veneration in Vietnam or integrating Confucian ethics in China) demonstrate how Catholicism can harmonize its faith with local cultural traditions. Similarly, models in Africa and Latin America incorporate concepts like Ubuntu and liberation theology, linking interfaith dialogue with civic ethics and social justice. Moreover, Catholic educational efforts and feminist theological contributions promote greater inclusivity, and digital media platforms have broadened global participation in dialogue. The concept of dialogical embodiment emerges as a key theoretical contribution, emphasizing that dialogue is not merely discursive but also experiential and performative. Overall, the results show that Catholic interreligious dialogue operates simultaneously as theological discourse and social praxis, advancing peace, solidarity, and democratic coexistence. This research contributes to comparative and contextual theology by proposing a multi-level interpretive model that links doctrine, culture, and lived experience. Ultimately, it affirms that interreligious dialogue remains essential for sustaining faith and ethical collaboration in today’s pluralistic global society.","manuscriptTitle":"Catholic Participation in Interreligious and Ecumenical Dialogue","msid":"","msnumber":"","nonDraftVersions":[{"code":1,"date":"2025-11-13 12:43:41","doi":"10.21203/rs.3.rs-7958456/v1","editorialEvents":[{"type":"communityComments","content":0}],"status":"published","journal":{"display":true,"email":"[email protected]","identity":"researchsquare","isNatureJournal":false,"hasQc":true,"allowDirectSubmit":true,"externalIdentity":"","sideBox":"","snPcode":"","submissionUrl":"/submission","title":"Research Square","twitterHandle":"researchsquare","acdcEnabled":true,"dfaEnabled":false,"editorialSystem":"","reportingPortfolio":"","inReviewEnabled":false,"inReviewRevisionsEnabled":true}}],"origin":"","ownerIdentity":"95c0a0c4-b0f3-4b98-851d-ebff43d11acf","owner":[],"postedDate":"November 13th, 2025","published":true,"recentEditorialEvents":[],"rejectedJournal":[],"revision":"","amendment":"","status":"posted","subjectAreas":[{"id":57840873,"name":"Humanities/Cultural and media studies"},{"id":57840874,"name":"Social science/Cultural and media studies"},{"id":57840875,"name":"Humanities/History"},{"id":57840876,"name":"Social science/History"},{"id":57840877,"name":"Humanities/Philosophy"},{"id":57840878,"name":"Humanities/Religion"}],"tags":[],"updatedAt":"2026-03-16T05:41:18+00:00","versionOfRecord":[],"versionCreatedAt":"2025-11-13 12:43:41","video":"","vorDoi":"","vorDoiUrl":"","workflowStages":[]},"version":"v1","identity":"rs-7958456","journalConfig":"researchsquare"},"__N_SSP":true},"page":"/article/[identity]/[[...version]]","query":{"redirect":"/article/rs-7958456","identity":"rs-7958456","version":["v1"]},"buildId":"8U1c8b4HqxoKbykW_rLl7","isFallback":false,"isExperimentalCompile":false,"dynamicIds":[84888],"gssp":true,"scriptLoader":[]}