Ecumenical and/or Inter-religious

Previous: Justification for Violence in Islam, Part III: Jih_d as a Defensive Strategy or a Means of “Calling”? [26] The Prophet through the revelation, then, was not only representing divine goals on earth; he was also engaged in interpreting them to make them relevant in the given cultural context. Any armed struggle like jih_d which, […]

Previous: Justification for Violence in Islam, Part IV: The Need for Legitimate Authority to Sanction Violence in the Nam​e of God [36] The Prophet’s injunction to avoid strife and wrongdoing has served as an important principle in the adoption of political quietism or pacifist activism in some sectors of the Muslim community. In general, the […]

Previous: Justification for Violence in Islam, Part V: The Law of Rebellion [43] Undoubtedly, Islam provides a complex relationship between the principles undergirding private acts of self-defense with principles supporting public legal systems to promulgate order. It is important to bear in mind that even when concerns such as proportionality and self-preservation are present in […]

Previous: Justification for Violence in Islam, Part VI: Pacifist Activism in Islamic Legal System [56] In the legal heritage of Islam, as discussed above, it emerges that majority of the Muslim community maintains pacifist activism, ‘striving’ (literal sense of jih_d) for peace by upholding the religious-moral law of Islam that promises lasting peace by redressing […]

Previous: Justification for Violence in Islam, Part VII: Martyrdom, the Peak of Activism in Islam [60] I have traversed a long way to demonstrate that Islam is not monolithic in its response to the central question about the relationship between Islamic ideals for an ethical world order and the obstacles that were encountered by those […]

Previous: Justification for Violence in Islam, Part VIII: Quietism rather than Pacifism in Islam [64] The readiness to give up one’s life for a goal beyond oneself presupposes a free human agent who could engage in risk- benefit analysis and decide to risk his life for a just cause. There is considerable agreement among Muslims […]

Previous: Justification for Violence in Islam, Part IX: Quietist Authoritarianism and Activist Radicalism [83] Historical development of Islam as a power-faith tradition with its ideology firmly based on creating the ethical order that embodied divine will on earth provided a detailed and thoroughly developed vision of peace with justice. The basis for such a commitment […]

[1] The Presbyterian Church (U.S.A.) has been mired in debates about ordained service by non-celibate gay and lesbian persons since 1976. [2] In 1976, two presbyteries (local districts) overtured General Assembly, the denomination’s highest governing body, for “definitive guidance” whether persons who openly acknowledge a homosexual orientation and practice may be ordained. The 1978 General […]

[1] In spite of the many differences among Christians, Jews and Muslims, they share a fundamental belief in God as compassionate and just. As a result, those communities have often nurtured people of extraordinary kindness and courageous commitment to justice. In contrast to the deep hatred that obviously inspired the September 11, 2001 attacks on […]

[1] “As a deer longs for flowing streams, so my soul longs for you, O God. My soul thirsts for God, for the living God. When shall I come and behold the face of God? My tears have been my food day and night, while people say to me continually, ‘where is your God?’ These […]