By Michael Ipgrave
A checklist of the fourth "Building Bridges" seminar held in Sarajevo, Bosnia-Herzegovina, may possibly 15-18, 2005, an annual symposium on Muslim-Christian relatives cosponsored through the president's workplace of Georgetown collage and the Archbishop's place of work of the Church of britain. comprises 15 chapters studying 3 themes: religion and nationwide id in Christian and Muslim point of view; governance and justice in Christian and Muslim point of view; and being concerned jointly for the realm we percentage. This quantity provides the texts of the general public lectures which addressed each one of those subject matters, including local shows on problems with citizenship, non secular believing and belonging, and the connection among govt and religion--both from the fast scenario of Bosnia-Herzegovina and from 3 context extra afield: Britain, Malaysia, and West Africa. members incorporated Tariq Ramadan, professor of Islam experiences, collage of Freibourg; John Langan, SJ, Joseph Cardinal Bernardin Professor of Catholic Social inspiration, Georgetown; Frances younger, Edward Cadbury Professor of Theology, college of Birmingham; and Mona Siddiqui, senior lecturer in Arabic and Islamic reviews, Glasgow collage. the 1st 3 construction Bridges seminars have been released via Church residence, the exchange publishing arm of the Church of britain.
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Additional resources for Building a Better Bridge: Muslims, Christians, and the Common Good
This need not necessarily be a negative process. Facing the reality of the public world in which they live provides Muslims with some significant opportunities if they can prevent the unnecessary compromise of their identity. This in turn can force them to focus on the present to avoid a preoccupation with a perfect future that often prevents them from seeing and learning from the reality that is in front of them. Maintaining this ‘‘porous’’ attitude to present reality can make Muslims more open to questions about how they can be available to transform themselves.
8–10). The stories about Nathan and David and Elijah and Ahab show us that the monarchy was not regarded as absolute but as accountable to the laws of God (2 Sam. 12; 1 Kings 21). During their period of exile in Babylon, the Jewish people were told to work for and pray for the well-being of the place to which they had been exiled (Jer. 29:7). 20 With Cyrus the Persian, however, there is already a development in that he is regarded as the Lord’s anointed in the fulfillment of the divine plan for the return of the exiles from Babylon (Isa.
19 In all these ways Islam contains within it resources that offer a radical critique of modernity’s concept of the person, its ambition for relationships between persons and its vision about the proper ends of social life. Replacing what Rilke has called the ‘‘imageless act’’ haunting modernity cannot be done without operating in the public world. It must be undertaken by attending to the reality of the hard facts of life and by a sober acceptance of the modern secular world. Muslims have a distinct perspective to communicate, but this cannot be done through acts of wholesale and abstract rejection.
Building a Better Bridge: Muslims, Christians, and the Common Good by Michael Ipgrave