Share in Others' SPIRITUAL… Rev. Essay

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Though, Glass may very well be enlightened enough to do this, and nothing against him most people are only enlightened enough to take from each faith that which best meets their individual selfish idea of ambition. (PBS, American Masters; Philip Glass: GLASS: A Portrait of Philip Glass in Twelve Parts) in fact the synchronicity between this documentary and the article made me wonder if the ideas of the article were borrowed from the Glass work, as language, music and religion were all discussed in much the same way, with regard to Glass' life, excluding the fact that the article diverges from the Glass take on spirituality. It would seem challenging no matter the intelligence or skill of any individual to deeply understand and evoke any single faith let alone three or four in any meaningful way. The weakness of the argument is limited to the idea that the work expresses the idea that individual's who are mostly selfish and are increasingly apt to be "in a hurry" living and listening to the world as a series of sound bites, often taken to heart would really be capable of serious exposure to other spiritualities without absorbing ideas that are divergent rather than convergent of their own, reported faith. I do however strongly agree with Braybrooke in his assurance that God informed Moses to tread respectfully upon others' hallowed ground, as this message is a message seriously needed in today's multi-cultural society.

Implications of Interfaith Dialogue

The cultural, social and political implications of ecumenicism are important in a multi-cultural society, as learning to live, in the public, with respect of one another of varied spiritualities is essential to a reduction of social and political conflict. Braybrookes, style of ecumenical practice is therefore enriching for the individual and could potentially bring people together enough to challenge the misconceptions about serious divergence that are often present among two or more groups of "others.

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" This is especially true with regard to faiths that have been erroneously tied to inhumane actions, such as those who will falsely tie Islam to violence toward innocents, especially considering the historical tolerance the faith has had toward other faiths. Unlike the Christians in history the core of Islam did not demand that all those of other faiths (of the book, Judaic and Christian) convert, leave or be killed once an Islamic ruler had taken power. Instead the faith, and its people recognized each of these groups as being of like mind and history and therefore loved by God. (Friedmann 23) Ecumenical studies would be one of the only places that an individual might learn such information and begin to understand how seriously divergent the extreme fundamentalists that dominate very small segments of the Islamic world really are. Innocent loss of life is not considered acceptable in Islam, or Christianity and both faiths have examples of transgressions that were and are far more authoritative and centralized than the extremism we are seeing today. It is in fact useful to look at the moral applications of both faiths in comparison to one another, as they are much more similar on the issue of morality than many today believe. The only challenge that exists is acceptance of fundamental extreme ideals that stress that there is but one faith or religion that holds value, (Neusner, Chilton, and Graham 1) rather than allowing the world to be seen as Braybrooke and many ecumenicists would have us believe as populated by many "children of One God." (346)

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