Kenneth G. MacKendrick, ‘The Public Nature of Critical Discourses on “Religion”’, Method and Theory in the Study of Religion 27 (2015), pp. 122–130; William Arnal & Russell T. McCutcheon, The Sacred Is the Profane (Oxford: Oxford University Press, 2013); Jonathan Z. Smith, ‘Religion, religions, religious’, Critical Terms for Religious Studies, (ed.) Mark C. Taylor (Chicago: University of Chicago Press, 1998), pp. 269–284.

 Kenneth G. MacKendrick, ‘The Public Nature of Critical Discourses on “Religion”’, Method and Theory in the Study of Religion 27 (2015), pp. 122–130; William Arnal & Russell T. McCutcheon, The Sacred Is the Profane (Oxford: Oxford University Press, 2013); Jonathan Z. Smith, ‘Religion, religions, religious’, Critical Terms for Religious Studies, (ed.) Mark C. Taylor (Chicago: University of Chicago Press, 1998), pp. 269–284.)| false
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 David B. Burrell, Towards a Jewish-Christian-Muslim Theology (Oxford: Wiley-Blackwell, 2011); Francis X. Clooney, Comparative Theology: Deep Learning Across Religious Borders (Oxford: Wiley-Blackwell, 2010).

 David B. Burrell, Towards a Jewish-Christian-Muslim Theology (Oxford: Wiley-Blackwell, 2011); Francis X. Clooney, Comparative Theology: Deep Learning Across Religious Borders (Oxford: Wiley-Blackwell, 2010).)| false
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 Samuel P. Huntington, The clash of civilizations and the remaking of world order (New York: Simon & Schuster, 1996). For critical analysis of this thesis, see: Lavina Rajendram, ‘Does the Clash of Civilisations Paradigm Provide a Persuasive Explanation of International Politics after September 11th?’, Cambridge Review of International Affairs 15.2 (2002), pp. 217–232; Gabriele Marranci,’Multiculturalism, Islam and the Clash of Civilisations Theory’, Culture & Society 5.1 (2004), pp. 105–117; Johan Eriksson & Ludvig Norman, ‘Political utilisation of scholarly ideas: the “clash of civilisations” vs. “Soft Power” in us foreign policy’, Review of International Studies 37 (2011), pp. 417–436; Christopher Craig Brittain, Religion at Ground Zero (New York, ny: Continuum, 2011), pp. 85–111.

 Samuel P. Huntington, The clash of civilizations and the remaking of world order (New York: Simon & Schuster, 1996). For critical analysis of this thesis, see: Lavina Rajendram, ‘Does the Clash of Civilisations Paradigm Provide a Persuasive Explanation of International Politics after September 11th?’, Cambridge Review of International Affairs 15.2 (2002), pp. 217–232; Gabriele Marranci,’Multiculturalism, Islam and the Clash of Civilisations Theory’, Culture & Society 5.1 (2004), pp. 105–117; Johan Eriksson & Ludvig Norman, ‘Political utilisation of scholarly ideas: the “clash of civilisations” vs. “Soft Power” in us foreign policy’, Review of International Studies 37 (2011), pp. 417–436; Christopher Craig Brittain, Religion at Ground Zero (New York, ny: Continuum, 2011), pp. 85–111.)| false
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 Marianne Moyaert, “Interreligious Dialogue,” Understanding Interreligious Relations, (eds.), David Cheetham, Douglas Pratt & David Thomas (Oxford: Oxford University Press, 2013), pp. 193–217 at p. 202. See also: Thomas Michel, ‘A Variety of Approaches to Interfaith Dialogue’, Pro Dialogo 108 (2001), pp. 342–51.

 Marianne Moyaert, “Interreligious Dialogue,” Understanding Interreligious Relations, (eds.), David Cheetham, Douglas Pratt & David Thomas (Oxford: Oxford University Press, 2013), pp. 193–217 at p. 202. See also: Thomas Michel, ‘A Variety of Approaches to Interfaith Dialogue’, Pro Dialogo 108 (2001), pp. 342–51.)| false
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 Jane Idelman Smith, Muslims, Christians, and the challenge of Interfaith Dialogue (Oxford: Oxford University Press, 2007), pp. 3–21.

 Jane Idelman Smith, Muslims, Christians, and the challenge of Interfaith Dialogue (Oxford: Oxford University Press, 2007), pp. 3–21.)| false
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 Mark Ward, Sr., ‘Managing the Anxiety and Uncertainty of Religious Otherness’, A Communication Perspective on Interfaith Dialogue, ed. Daniel S. Brown, Jr. (Lanham, md: Lexington, 2013), pp. 23–44 at p. 25.

 Mark Ward, Sr., ‘Managing the Anxiety and Uncertainty of Religious Otherness’, A Communication Perspective on Interfaith Dialogue, ed. Daniel S. Brown, Jr. (Lanham, md: Lexington, 2013), pp. 23–44 at p. 25.)| false
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 David B. Burrell, ‘Christian-Muslim Dialogue in a World Gone Religiously Awry’, The Muslim World 100 (2010), pp. 414–422 at p. 414.

 David B. Burrell, ‘Christian-Muslim Dialogue in a World Gone Religiously Awry’, The Muslim World 100 (2010), pp. 414–422 at p. 414.)| false
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 Ibid., p. 212. Even Paul Weller’s article celebrating Interfaith networks is compelled to acknowledge, ‘generally speaking, these remained somewhat peripheral and tangential to the focus and concerns … of the majority religious groups’; ‘Interreligious Cooperation’, p. 370.

 Adrianus Sunarko, ‘Interfaith dialogue and cooperation across faiths: The experience of Indonesia’, Theology Today 72.1 (2016), pp. 46–59 at p. 46.

 Adrianus Sunarko, ‘Interfaith dialogue and cooperation across faiths: The experience of Indonesia’, Theology Today 72.1 (2016), pp. 46–59 at p. 46.)| false
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 Will Lyon, ‘Scots Church Sharing Hall with Muslims’, Daily Express 19 March 2013, p. 6.

 Will Lyon, ‘Scots Church Sharing Hall with Muslims’, Daily Express 19 March 2013, p. 6.)| false
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 William H. Harrison, In Praise of Mixed Religion (Montreal & Kingston: McGill-Queen’s University Press, 2014); Henrique Pinto, Foucault, Christianity and Interfaith Dialogue (London: Routledge, 2003); Susie Paulik Babka, ‘Emptiness and Otherness: Negative Theology and the Language of Compassion’, Pathways for Interreligious Dialogue, pp. 65–80.

 William H. Harrison, In Praise of Mixed Religion (Montreal & Kingston: McGill-Queen’s University Press, 2014); Henrique Pinto, Foucault, Christianity and Interfaith Dialogue (London: Routledge, 2003); Susie Paulik Babka, ‘Emptiness and Otherness: Negative Theology and the Language of Compassion’, Pathways for Interreligious Dialogue, pp. 65–80.)| false
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 Lyn Holness, ‘Maria Pontifex: The Virgin Mary as a Bridge Builder in Christian-Muslim Dialogue’, Pathways for Interreligious Dialogue, pp. 141–152.

 Lyn Holness, ‘Maria Pontifex: The Virgin Mary as a Bridge Builder in Christian-Muslim Dialogue’, Pathways for Interreligious Dialogue, pp. 141–152.)| false
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 Stuart Croft, Securitizing Islam: Identity and the Search for Security (Cambridge: Cambridge University Press, 2012), 200–43.

 Stuart Croft, Securitizing Islam: Identity and the Search for Security (Cambridge: Cambridge University Press, 2012), 200–43.)| false
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 It is noteworthy that, in March 2015, the invitation by a Church of England priest to a Muslim group to pray in the church met with widespread public criticism. When I asked Father Isaac why the controversy surrounding his church-mosque partnership had died down, while the media frenzy persisted in England, he replied: “One might say they were seeking to make a symbolic political gesture. People have come to see what we are about is to do with much more than that.” See: John Bingham, “Muslim Prayers in a Church of England church’, The Telegraph 15 March 2015; http://www.telegraph.co.uk/news/religion/11468013/Muslim-prayers-in-Church-of-England-parish.html [accessed 6 May 2016].

 Andre Möller, Ramadan in Java: the joy and jihad of ritual fasting (Lund: Lund University, 2005); Kazim Ali, Fasting for Ramadan: notes from a spiritual practice (North Adams, ma: Tupelo Press, 2011); John Renard (ed.), Windows on the house of Islam: Muslim sources on spirituality and religious life (Berkeley, ca: University of California Press, 1998).

 Andre Möller, Ramadan in Java: the joy and jihad of ritual fasting (Lund: Lund University, 2005); Kazim Ali, Fasting for Ramadan: notes from a spiritual practice (North Adams, ma: Tupelo Press, 2011); John Renard (ed.), Windows on the house of Islam: Muslim sources on spirituality and religious life (Berkeley, ca: University of California Press, 1998).)| false
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