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| 1 |
ID:
145910
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| Summary/Abstract |
On entering into a new millennium it is realized that the world we live in and the world that the coming generation will inherit are challenging and different from the past. Rapid advancement in the area of Science and technology has transformed society by transcending narrow grooves of thought. Advancement in transport system, information and communication technology has witnessed unprecedented activity on trade and economic front breaking all barriers between countries. The whole world has turned to a small village and global community of aspirations and endeavors resulting in the evolution of a universal culture and civilization which has brought diverse religious and cultural groups together in every country.
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| 2 |
ID:
092404
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| Publication |
2009.
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| Summary/Abstract |
In today's global landscape, the success of interfaith initiatives is ascertained when their intended aim is envisioned and clarified. This article claims that the truest aim of interfaith dialogue in global perspective is the mutual transformation of cultural and religious realities, maintaining that when this vision becomes the underpinning informing the context of dialogue then interfaith engagement is elevated to an authentic spiritual practice effective across religious borders, assuring its destination in the advancement of intercultural relations and culture in general. Today, interfaith dialogue ought to focus more on common responses to global issues rather than differences among traditions; unimpeded, it can then engage mutual transformation for the benefit of all, achieving also significant steps toward transforming stultifying paradigms of present interreligious discourse. Positive change forwarding harmonious coexistence is an ongoing process involving the work of many generations. Steadfast youth involvement in interfaith dialogue is deemed imperative for sustainable harmony and peace.
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| 3 |
ID:
125055
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| Publication |
2013.
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| Summary/Abstract |
In this communications piece I want to try and capture some learnings from many years' work in this area of religious harmony. As a Church leader, I have generally had very demanding responsibilities; looking after large areas and numbers of people through our parishes, schools and welfare agencies. Accordingly, I am more a reflective activist than a scholar or academic. At the same time, I am convinced that the success of bringing religions into dialogue depends critically on broadening the base of those involved in these efforts. My commitment to the need for better religious harmony came when I was a University Chaplain at Monash University, Melbourne in the 1980s. Through the inspiration of the university's founders and various benefactors there was an Interreligious Centre, incorporating separate prayer rooms and chapels for different religions. There were sufficient 'religious' wars going on overseas then for us to appreciate how blessed we were to go to and from our Religious Centre in an uncomplicated way. On a Friday, I would be celebrating Holy Communion whilst Muslims were preparing for Friday prayers, Jews for the Sabbath. Incense from the Buddhist prayers would be in the air, along with our frankincense in the thurible. We would reflect that, in many parts of the world, such religious harmony would only invite a 'bomb'.
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| 4 |
ID:
146005
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| Summary/Abstract |
Despite its significance to one of the most problematic discursive binaries of the ‘War on Terror’, moderation has been a largely taken for granted theoretical and empirical category in the discipline of International Relations. To prompt further conversation, this article examines ‘Islamic moderation’ as part of Middle Eastern states’ nation branding in the decade and half since 9/11, using Jordan as a case study. I argue that while Jordan’s official and state-endorsed civil society efforts to promote ‘moderate Islam’ and interfaith dialogue stem in part from authentic interest in promoting dialogue and peace, the Jordanian Hashemite regime has also used the Amman Messages to deepen political trust with the United States, attempting to instrumentalize the moral authority of religion as a form of state productive power. It has done so by playing on a myth of religious moderation which has resonated in both the Middle East and the West since 9/11.
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