By Michael Ipgrave
A list of the fourth "Building Bridges" seminar held in Sarajevo, Bosnia-Herzegovina, might 15-18, 2005, an annual symposium on Muslim-Christian kin cosponsored by means of the president's workplace of Georgetown college and the Archbishop's place of work of the Church of britain. contains 15 chapters interpreting 3 subject matters: religion and nationwide id in Christian and Muslim standpoint; governance and justice in Christian and Muslim point of view; and worrying jointly for the area we percentage. This quantity offers the texts of the general public lectures which addressed every one of those themes, including neighborhood shows on problems with citizenship, non secular believing and belonging, and the connection among executive and religion--both from the instant state of affairs of Bosnia-Herzegovina and from 3 context additional afield: Britain, Malaysia, and West Africa. individuals integrated Tariq Ramadan, professor of Islam reports, college of Freibourg; John Langan, SJ, Joseph Cardinal Bernardin Professor of Catholic Social concept, 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 development Bridges seminars have been released by way of Church condominium, the exchange publishing arm of the Church of britain.
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Extra info for Building a Better Bridge: Muslims, Christians, and the Common Good
More than ever things we can live with are falling away, for that which is oustingly taking their place is an imageless act. ’’ Muslims need to maintain a fine balance between optimistic intervention in support of their vision of the concept of the person and the common good for all people, while at the same time being realistic about the substantial obstacles that they face in communicating the truth about Islam. Once we move away from crude assumptions of a clash between civilizations—and the specter of an inherent conflict between Islam and the modern world—a wider range of possibilities becomes clear.
The chief victim is certainty, as the secure sense of reality that Muslims experience in their private identity is challenged by their public experience. Is this a bad thing? Perhaps, but only if you think that the function of a private religious identity is to give you access to absolute truth by eliminating shades of gray. There are some aspects of this claim to absolute certainty in all religions. sid (human goals) of al-Ghaza¯lı¯’s legal and political theory: life, family, knowledge, religion, and property.
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.