Resources
Case studies conflict prevention/conflict resolution: the fall of the Berlin Wall (1989), democratic elections in Benin (1989–1991), and the reconstruction of Europe and the creation of the European Community of Coal and Steel (Treaty of 1951)
Interfaith cooperation for peace could be one of our last efforts to remedy the erosion of religious principles as means to curb greed, selfishness, envy, desire for power, and a trace of hypocrisy. Sincerity in interfaith relations is a key for success as we join hands all together to bring the world back to the right path, which is a peaceful and harmonious life on earth.
Within a short span of less than two decades, Cambodia has demonstrated through its policy a model of peace and reconciliation. A large-hearted approach based on inclusion, generosity, and taking all on board has ensured a process where there no losers and all are victors. This also reflects the fact that all types of cooperative financing that Cambodia has hitherto received from its development partners have been increasingly more efficiently and effectively used.
Interfaith dialogue is important. From a Scandinavian perspective, it is very important that we include as many religious people, spiritual seekers, or whatever they call themselves, as possible. Being religious today takes many expressions, and the more who are included, the better the result.
As a collective humanity we worship the same ideals in the person of the name of a God who was revealed to us in the manner and the language we embrace and comprehend as different peoples. It is time to adopt the “interfaith concert.” In other words, interfaith cooperation is the only way to go if we want to proceed into a bright future. We have no excuse to do otherwise!
I believe that there is a necessity for a model partnership between governments and faith-based NGOs which can be an essential component of any new model of global governance. It is important that in building our civilizations, we enhance interfaith cooperation among governments, civil society, and the United Nations system.
We all have a duty to make religious extremism unattractive, prevent it, and reject stereotyping of national, religious, or ethnic groups associated with violence while empowering moderates and promoting genuine brotherhood. World leaders should be committed and united in condemning and preventing the use of violence in the name of religious faiths or ideologies, not only within our communities but in the world at large.
In the multiethnic and multicultural variety of Kosovo, a special component of this richness is the multi-religiousness of its people. The People of Kosovo believe in one God, they believe in his graciousness and mercy.
A choir conductor once gave this advice to the group of singers she was leading. "If you can't hear the voices beside you - you're singing too loudly." Harmony requires that we be able to hear others, that we deliberately alter our behavior and our attitudes so that we can hear our brothers and sisters in God.
Because we were born in love and lived our lives in love, love is also the only thing that remains with us when we are in our graves. We receive our lives in love, live by sharing love, and return into the midst of love. It is important that we live our lives in a way that we can leave a legacy of love behind us.
Ottawa, Canada - Concerns raised at a Parliament Hill Rally of the Friends of Sudan in Ottawa on January 7 in light of the January 9 South Sudan Referendum.
I’d like to reflect on why it has proven so difficult to establish a religious council at the UN. The problem the council is supposed to solve is to get everyone to agree. And once everyone agrees about who should rightfully compose the council, then you already have the seed of peace in the world. So such a representative council is a result of peace. It is not the cause of peace.