One of the world's leading commentators and writers on religion, Karen Armstrong, has just released a new book entitled The Case for God: What Religion Really Means. It's Armstrong at her best, and a few weeks ago I reviewed it favourably in The Weekend Australian. As well as making a strong case for mainstream religion, in the book she deplores the divisive and destructive rhetoric of both religious fundamentalists and militant atheists.
Recently Armstrong has moved beyond her role as academic observer of religion to become an advocate for interreligious dialogue. This year she launched her Charter for Compassion. Rather than focusing on alienating differences, Armstrong seeks to emphasise the Golden Rule: 'treat others the way you want to be treated'. She argues this is fundamental to all the major religious traditions, and could act as a unifying principle.
The video featured here is from the Charter's website, and it's a slick presentation of Armstrong's message. As she says in the video, 'I want people to hear the compassionate voice of religion. I want to change the conversation and bring compassion to the forefront of people's attention.' (Continues below)
Charter For Compassion from ben kaufman on Vimeo.
Though I am also an advocate of interreligious dialogue, in the face of conflict around the globe generated or inflamed by religion, I must admit to often feeling pessimistic about dialogue helping to change things for the better. But thankfully people or events occasionally come along that challenge this pessimism, and last weekend I experienced one such event.
I was part of a small group which met with three members of the Interreligious Coordinating Council in Israel (ICCI), an umbrella organisation that oversees interfaith dialogue in that deeply troubled and divided country. They were in Australia on a two week speaking tour.
The three visitors were Jewish co-chair of the ICCI, Debbie Weissman, Palestinian Muslim co-chair, Issa Jaber, and Palestinian Christian, Rula Shubeita. All three spoke about how they got involved in dialogue, and the motivation and hopes that sustain them.
Jaber was particularly moving in what he said. He was drawn into this work because of a family tragedy during the first Intifada. One of his brothers who worked in an open-air market in Jerusalem was among several people killed by a Palestinian suicide bomber.
Another brother heard about the blast and rushed to the scene. Some members of the