By Kelly James Clark
Scarcely any nation in modern-day global can declare to be freed from intolerance. Israel and Palestine, Northern eire, the Sudan, the Balkans, Pakistan, India, Sri Lanka, and the Caucasus are only the various parts of intractable clash, it appears encouraged or exacerbated through spiritual transformations. Can dedicated Jews, Christians, or Muslims stay real to their very own basic ideals and practices, but additionally locate paths towards liberty, tolerance, and appreciate for these of different faiths?
In this very important booklet, fifteen influential practitioners of the Abrahamic religions handle spiritual liberty and tolerance from the views in their personal religion traditions. Former President Jimmy Carter, Rabbi Arik Ascherman, Indonesia's first democratically elected president, Abdurrahman Wahid, and the opposite writers draw on their own reports and at the sacred writings which are significant of their personal non secular lives. instead of counting on "pure reason," as secularists might...
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Additional info for Abraham's Children. Liberty and Tolerance in an Age of Religious Conflict
It merits attention in part because it is claimed to be the direct and inevitable result of religion fully grasped. The essays in this book offer various responses to this charge. Writing from within the three Abrahamic traditions, the authors illustrate how a Muslim, Christian, or Jew can retain their distinctive religious identity, beliefs, and practices while fostering tolerance and respect for those of different faiths. Each of the essays in this book comes from a believer in one of the Abrahamic faiths.
4), and it evolved into a dangerous mania in the next generation, setting the ideological stage for mass murders (Gen. 4:23). Eventually, when “the earth became corrupt before God, as it was … filled with lawlessness” (Gen. 6:11), God destroyed humanity in the flood, then re-created humanity through the righteous man, Noah, and his family (Gen. 7). God then gave humanity a set of natural laws—which we in Judaism call the seven Noahide commandments—hoping the disaster of a destructive immorality would not happen again (Gen.
I have no doubt that Muslims and Jews could easily fix the heart of their own faith and then, based on the heart of their faith, find a way to tolerate those practices and beliefs that are neither as essential to nor as clearly taught as the heart of their faith. Taking these beliefs together we can begin to see how religious belief need not entail dogmatism and intolerance. Merely having confidence in a belief that we take to be important does not mean we will ignore or alienate or persecute those with whom we disagree.
Abraham's Children. Liberty and Tolerance in an Age of Religious Conflict by Kelly James Clark