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Building a Better Bridge

Publication Year: 2008

Building a Better Bridge is a record of the fourth Building Bridges seminar held in Sarajevo in 2005 as part of an annual symposium on Muslim-Christian relations cosponsored by Georgetown University and the Archbishop of Canterbury. This volume presents t

Published by: Georgetown University Press

Title Page, Copyright page

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pp. iii-iv


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pp. v-vi


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pp. vii-viii

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About the Seminar

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pp. ix-x

The fourth annual Building Bridges seminar of Christians and Muslims convened by the Archbishop of Canterbury was held in Sarajevo, Bosnia-Herzegovina, May 15–18, 2005. The seminar was cohosted by Rais al-Ulama Dr. Mustafa Ceric, leader of the Muslim community of Bosnia-Herzegovina...

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Introduction: Muslims, Christians, and the Common Good

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pp. 1-2

This volume presents a record of the fourth in the Building Bridges series of international Christian–Muslim seminars, held in Sarajevo, Bosnia- Herzegovina, May 15–18, 2005.1 Convened by the Archbishop of Canterbury and jointly hosted by Dr. Mustafa Ceric; Rais al-Ulama of the Muslim community of Bosnia-Herzegovina; Metropolitan Nikolaj of the Serbian Orthodox...

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Chapter 1 - Believers and Citizens

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pp. 3-5

How do two senses of belonging relate—to a universal religion and to a particular society? How do two senses of allegiance relate—to God and to a state? How do two senses of identity relate—as believers and as citizens? These questions have been posed throughout both Christian and Muslim history, and a variety of answers have been given to them. ...

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‘‘In Broken Images’’: Faith in the Public Sphere

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pp. 7-26

Christians and Muslims are faced with a similar challenge when they confront the reality of contemporary Europe: How can the sincere believer also participate fully in the public life of his or her nation as a citizen? In this essay I examine more closely the private and public identity of citizens in secular liberal democracies. ...

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Christian Faith and National Belonging

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pp. 27-34

The origins of Christian attitudes to the state are found in the Bible. Already in ancient Israel, the emergence of the monarchy was reluctantly recognized as necessary (maybe even as a necessary evil), and the rights and duties of kingship were prescribed (1 Sam. 8–10). ...

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Faith and National Identity of Catholicsin Bosnia-Herzegovina

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pp. 35-39

I would like to draw attention to some delicate problems of religious identity and national loyalty from the point of view of religious and ethnic communities in my own country of Bosnia-Herzegovina. Religious identity surpasses the boundaries of an ethnic group or country...

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The Identity of Christians in Church and in State

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pp. 41-47

To ‘‘be’’ (einai) means to find, or to keep trying to find, a human answer to the mystery of being. To be a Christian means that this answer is found, or ever re-appropriated, with Christ in God.41 For a Christian, then, living in Christ is truly being a human being—humanity being meaningfully transformed on its way to God (ho ōn).42 ...

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Faith and National Identity in Britain

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pp. 49-58

The subject of citizenship is a recent addition to the United Kingdom national school curriculum, introduced as a way of instructing young people in the rights and responsibilities of participation in British society. Recent too has been the devising of ‘‘citizenship ceremonies’’ at which those wishing to become British citizens...


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pp. 59-68

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Chapter 2 - Seeking the Common Good

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pp. 69-71

For Christians and for Muslims, religion is not just a question of belonging to a community; it is also a force that seeks to contribute to the transformation of society. Muslims and Christians alike know themselves to be mandated by divine imperatives, informed by divine values, which must be offered to the task of reshaping the world in which they live. ...

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Islamic Views of the Collective

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pp. 73-79

This essay is arranged in three parts.1 First is an introduction about the upstream conditions for the Islamic message and how we deal with governance and justice from an Islamic perspective—not merely of one Muslim but of the whole Islamic community. ...

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The Common Good: Catholicism, Pluralism, and Secular Society

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pp. 81-91

Concern for the common good is one of the characteristic features of Catholic social thought; the notion has roots in the classical world and in Augustine and Aquinas, but it achieved a special prominence in Catholic social teaching over the last century. ...

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Bosnian Muslim Scholarson Governance and Justice

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pp. 93-96

In modern Islamic thought in Bosnia and Herzegovina, developed in post-Ottoman times, there was no systematic treatment of issues such as governance and justice. Bosnian scholars of the Habsburg era, 1878–1918, initiated debates about the permissibility of Muslims staying in a non-Muslim polity, about Muslims serving in a non-Muslim army...

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Muslim and Christian Perspectives on Different Models of Governance and Justice

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pp. 97-101

In most of the analyses to be found nowadays, Christianity is defined as a strict part ofWestern civilization and Islam as a strict part of Eastern civilization. Whether intentionally or not, these analyses always forget the fact that there are Christians—Eastern ones—who live and develop in the same civilizations and historical circumstances as Muslims do. ...

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Government and Religion in Malaysia

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pp. 103-113

Malaysia is a majority Muslim country wherein Islam is the official religion but where non-Muslims also enjoy freedom of religion and worship. Ethnicity and religion are probably two of the most challenging aspects of government in Malaysia, and there is always room for improvement, due partly to changing perceptions of inter faith relations...

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Different Models of Governance and Justice: A West African Christian Perspective

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pp. 115-125

Africans have a much talked about interreligious, inter faith environment that is unique in many ways. We have multifaith families, clans, ethnic groups, and nations. At each of these levels, there are many elements that bind African Muslims and Christians together, from kinship ties to shared languages and citizenship. ...


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pp. 126-128

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Chapter 3 - Caring Together for the World We Share

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pp. 129-131

The four essays presented in this chapter all address, in light of the Christian and Muslim faiths, the interaction of human communities with the world all share. While rooted in the distinctive affirmations of their respective religious traditions, all four can be described as being in the broad sense ecumenical in that their field of vision is the whole inhabited world, the oikoumene. ...

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Christianity, Islam, and the Challenge of Poverty

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pp. 133-140

It is likely that religious believers of all traditions would begin by warning that poverty is not a word with a single definition. We may think first of apparently straightforward material deprivation—a low income, no public welfare or emergency provision, poor health care, and inability to afford basics such as food. ...

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Poverty and the Charism of Ishmael

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pp. 141-152

Bosnian folklore, that treasury of cross-grained wisdom, seems to favor two themes above all others: saints and plum brandy. The very best kind of story is often one that combines the two. An example is the tale of the seventeenth century Qadiri dervish, Hasan Kaimije. Kaimije was a figure known for his austerity...

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Speaking to the Heart

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pp. 153-160

I begin this essay by stating the assumption that justifies its place in our program, namely that the ecological crisis is in the first instance not a technological crisis but a theological one. It is a crisis that concerns us precisely as creatures before their creator—the only creature, as far as we know, who is sensible of being obligated to a creator. ...

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Āyatology and Rahmatology: Islam and the Environment

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pp. 161-167

It is difficult to know where to begin in discussing ‘‘Islam and the environment’’; writing and reflection on this theme have, to date, been very scarce.74 This seems to me to demonstrate something of a crisis in contemporary Muslim theology; in light of this, I propose to examine the preconditions of a Muslim theology of the environment...


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pp. 168-173

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Conclusion: Building Bridges in Bosnia-Herzegovina

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pp. 175-177

The image of ‘‘building a bridge’’ is in Bosnia-Herzegovina most powerfully associated with the beautiful Old Bridge in Mostar, which the seminar visited on its final day. Built across the Neretva River by the Ottoman architect Hajrudin in 1557, the bridge was famed throughout the region, praised by poets and painted by artists...


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pp. 178


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pp. 179-190

E-ISBN-13: 9781589017313
E-ISBN-10: 1589017315
Print-ISBN-13: 9781589012219
Print-ISBN-10: 1589012216

Page Count: 200
Publication Year: 2008

Research Areas


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Subject Headings

  • Islam -- Relations -- Christianity -- Congresses.
  • Christianity and other religions -- Islam -- Congresses.
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