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Is tolerance an achievement of secular modernity that religion has always resisted? The Concept of Tolerance in Judaism, Christianity and Islam (De Gruyter, 2026), the seventh volume in the Key Concepts in Interreligious Discourses series, says the answer is more complicated. Edited by Catharina Rachik and Georges Tamer of FAU Erlangen-Nuremberg, the book gives one substantial chapter to each tradition and closes with an epilogue in which the editors compare the three.
Menachem Kellner draws on Maimonides to build a Jewish account of tolerance grounded in epistemological humility. The Torah is true, but no human mind, not even Moses’s, grasps that truth completely. Christian Polke treats tolerance as a virtue practiced in the habits of a community, especially in the confession of sin and in reading scripture critically. Anna Akasoy declines to ask whether Islam is “essentially” tolerant or intolerant. She asks instead why that question keeps being put to Islam, and then traces how Muslims have handled difference across scripture, law, theology, Sufism, and political rule.
In this conversation, Tamer and Rachik discuss the series’ “archaeology of religious knowledge.” They explain why “tolerance” works as an analytical category rather than a historical one, and why the limits of tolerance require public justification. Finally, they argue that naming irreconcilable differences gives interreligious life a sturdier foundation than a manufactured consensus. Taking a cue from Goethe, they make the case for moving beyond tolerance toward recognition.
Iqbal Akhtar teaches in the Departments of Religious Studies and Politics & International Relations at Florida International University and is the Executive Director of The East-West Foundation. He is the author of Covenantal Pluralism: The Geopolitics of Interfaith Religious Freedom (Springer, 2026), available open access at this link.
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