by Sister Maria Malau
What brought us together was not agreement, but something far more challenging: dissent.
The 2026 Jewish-Christian-Muslim (JCM) Conference gathered scholars, religious leaders and practitioners to explore a timely theme: “Faithful dissent – self-criticism and commitment across religious traditions”. For me, this was not just an academic event. It is part of my ongoing theological formation and my teaching ministry, and is deeply connected to the charism of the Sisters of Notre Dame de Sion, who foster interreligious dialogue and the pursuit of justice and peace through faith-based engagement.
What I encountered at the conference broadened my understanding of disagreement, not as something that weakens faith, but as something that can strengthen it.
One of the most striking interventions for me came from a lecture by Rabbi Dr. Judith Rosen-Berry on the impossibility of dissent in a post-truth world. She reminded us that the Jewish tradition values dissent as a sacred act, rooted in the complex interpretation of Torah and guided by humility, respect, and the search for truth.
Her lecture made me reflect on how fragile the search for truth becomes when societies treat every viewpoint as equally valid. It gave me a deeper appreciation for the discipline of the Jewish way of debating in which disagreement, if conducted with care, can cultivate mutual understanding and nurture community.
This insight renewed my sense of the value of thoughtful debate: one that does not divide, but connects.
Building on this understanding of dissent as a meaningful and disciplined practice, the Christian perspective highlighted the tension between faithfulness and critique within one’s own tradition.
Dr. Ana-Marija Raffaia emphasised that faithful dissent is not opposition for its own sake, but a form of love: a commitment to truth and justice that strengthens, rather than undermines, community life.
She argued that true faith requires the courage to dissent when the Church contradicts the Gospel, especially in matters such as misogyny, nationalism, and political manipulation. Her critique stems not from rejection, but from deep loyalty to Christian values, and must be expressed constructively and non-violently. In this sense, dissent becomes a form of theological conscientiousness: an active engagement that seeks to align Church practice with justice, equality, and human dignity.
This perspective resonated with my own vocation, encouraging me to see dialogue and critique as tools for constructive engagement. In this light, dialogue is no longer mere conversation – it is a responsibility.
The Muslim contribution shifted the focus from theory to practice. What does it actually mean to live out dissent in real life?
Moshe Morgan spoke about the interplay between reason, conscience, and social responsibility when navigating disagreements within and across faith communities. He underlined the importance of balancing ethical ideals with practical realities, echoing Gillian Rose’s concept, introduced earlier by Rabbi Rosen-Berry, of the “broken middle”: a space within the complexity of real life where tensions are not resolved neatly, but worked through.
This challenged me deeply. The suggestion that the goal is not perfect solutions, but “good enough” justice invited me to reconsider how I approach conflict and collaboration in my own daily life.
Taken together, these perspectives revealed a powerful vision: dissent, when practiced faithfully, is not about division; it is a disciplined, relational act rooted in the shared pursuit of truth.
I came away from the conference with not only a richer understanding of interfaith approaches to dissent and dialogue but also personal insights into the practice of faith in a fractured world. I was reminded that truth is both absolute and relational: it emerges through disciplined reasoning, attentive listening, and courageous engagement with difference. The relationships I cultivated during the conference reinforced that dialogue is not only an intellectual exercise but also a relational and spiritual practice.
As I return to my teaching ministry and community work, I carry these insights with me. I hope to encourage students and the faith-based community I am involved in to embrace disagreement as a pathway to deeper understanding and to approach difficult conversations with humility, patience, and discernment.
Amidst the tensions and uncertainties of our modern world, the conference reinforced my conviction that faith communities can witness to truth and justice together – not despite their differences, but through them.
And perhaps that is where true dialogue begins.
Sr Maria Odor Malau NDS
Main photo: Sr Maria Odor Malau (2nd left) and Sr Kasia Kowalska NDS (3rd left, one of the organisers) during the JCM conference.