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While commonly referred to in the West as the Yom Kippur War, among Muslims it is known as the Ramadan War. Finally, in 630 ad, Mohammed himself conquered the holy city of Mecca during Ramadan. While none of the foregoing should be viewed as constituting a free license to do as one pleases, it does provide a helpful context for determining how to deal with such questions. The paradigm shift that is evolving as a result of religion’s enhanced role relates in part to the fact that a religious authority’s support for or opposition to a conﬂict is often an inﬂuential factor in determining its outbreak or 13 14 Faith-Based Diplomacy its conclusion.
If the West discovered tolerance at the end of the seventeenth century, Islam can rediscover it in the twenty-ﬁrst. 19 A fourth possibility that is particularly well suited to faith-based diplomacy is third party mediation in conﬂicts where there is no particular religious dimension present. The role played by the lay Catholic community of St. 20 The Quakers and Mennonites often get called on to play this kind of role as well because of their respective track records as peacemakers and the trust which that conveys.
417. 10. Edward Luttwak, “The Missing Dimension,” in Religion, the Missing Dimension of Statecraft, ed. by Douglas Johnston and Cynthia Sampson (New York: Oxford University Press, 1994), p. 12. 11. Martin Marty, Introduction to Religion, Ethnicity, and Self-Identity: Nations in Turmoil, ed. by R. : University Press of New England, 1997), p. 10. 12. Douglas M. , “Religion and Foreign Policy,” in Forgiveness and Reconciliation: Religion, Public Policy, and Conﬂict Transformation, ed. by Raymond G.
Antiochian Ortodox Church by The Divine Liturgy.