Fabrice Blee was born in pernay, France. He is a full professor on the faculty of theology of Saint Paul University, Ottawa, where he teaches in the areas of interreligious dialogue and Christian spirituality. He is also the director of a series on Spiritualities in Dialogue (Mediaspaul); a member of the editorial board of Dilatato Corde, the online journal of Monastic Interreligious Dialogue; and an advisor to the board of directors of the North American commission of Monastic Interreligious Dialogue.

• ContentsForeword   ixPreface  xiiiIntroduction   1Chapter 1 No Mission without Dialogue   13Chapter 2 Dialogue for a Changing World 50 Photos   93Chapter 3 Autonomy and Assessment   101Chapter 4 Developing a Spirituality of Dialogue   136Notes   205Bibliography   211Index   220

Here we have the first ever slow-motion replay of the humble ongoing movement of Christian monks, who—through their relentless struggle (never given up despite many setbacks) to establish and perpetuate an incessant conversation with their non-Christian counterparts in an atmosphere that alternates speech with silence—had proved to the post–Vatican II church that the new world that it dreamt of as our common future can begin to become a reality only when religious persons who have given up the world in order to take up its cause accept themselves as partners in a common mission rather than rivals in a conversion race. This is a facet of contemporary church history little known and scarcely mentioned.Aloysius Pieris, SJ Tulana Research Centre Gonawala-Kelaniya, Sri Lanka

Fabrice Blee was born in pernay, France. He is a full professor on the faculty of theology of Saint Paul University, Ottawa, where he teaches in the areas of interreligious dialogue and Christian spirituality. He is also the director of a series on Spiritualities in Dialogue (Mediaspaul); a member of the editorial board of Dilatato Corde, the online journal of Monastic Interreligious Dialogue; and an advisor to the board of directors of the North American commission of Monastic Interreligious Dialogue.

• ContentsForeword   ixPreface  xiiiIntroduction   1Chapter 1 No Mission without Dialogue   13Chapter 2 Dialogue for a Changing World 50 Photos   93Chapter 3 Autonomy and Assessment   101Chapter 4 Developing a Spirituality of Dialogue   136Notes   205Bibliography   211Index   220

Here we have the first ever slow-motion replay of the humble ongoing movement of Christian monks, who—through their relentless struggle (never given up despite many setbacks) to establish and perpetuate an incessant conversation with their non-Christian counterparts in an atmosphere that alternates speech with silence—had proved to the post–Vatican II church that the new world that it dreamt of as our common future can begin to become a reality only when religious persons who have given up the world in order to take up its cause accept themselves as partners in a common mission rather than rivals in a conversion race. This is a facet of contemporary church history little known and scarcely mentioned.Aloysius Pieris, SJ Tulana Research Centre Gonawala-Kelaniya, Sri Lanka

Fabrice Blee was born in pernay, France. He is a full professor on the faculty of theology of Saint Paul University, Ottawa, where he teaches in the areas of interreligious dialogue and Christian spirituality. He is also the director of a series on Spiritualities in Dialogue (Mediaspaul); a member of the editorial board of Dilatato Corde, the online journal of Monastic Interreligious Dialogue; and an advisor to the board of directors of the North American commission of Monastic Interreligious Dialogue.

• ContentsForeword   ixPreface  xiiiIntroduction   1Chapter 1 No Mission without Dialogue   13Chapter 2 Dialogue for a Changing World 50 Photos   93Chapter 3 Autonomy and Assessment   101Chapter 4 Developing a Spirituality of Dialogue   136Notes   205Bibliography   211Index   220

Here we have the first ever slow-motion replay of the humble ongoing movement of Christian monks, who—through their relentless struggle (never given up despite many setbacks) to establish and perpetuate an incessant conversation with their non-Christian counterparts in an atmosphere that alternates speech with silence—had proved to the post–Vatican II church that the new world that it dreamt of as our common future can begin to become a reality only when religious persons who have given up the world in order to take up its cause accept themselves as partners in a common mission rather than rivals in a conversion race. This is a facet of contemporary church history little known and scarcely mentioned.Aloysius Pieris, SJ Tulana Research Centre Gonawala-Kelaniya, Sri Lanka