Often we think that you know that the conversation is about speaking and then waiting to speak or interrupting and it’s not it’s about listening and then trying to respond based on what you’ve actually heard. And frequently we don’t hear what other people say because we’re too busy waiting to speak. So I think that within all of the faith traditions I know in most cases, there’s this dynamic tension of different schools of thought being in communication with one another. I think there’s a long history of that. and while you know sometimes we buckle down and don’t want to engage with one another I think – there’s quite a bit lost when we don’t talk to one another. I think though that we have the tools within most of these traditions for for engaging, for interrogating different theologies philosophies, and I think that if we look at different faith community histories that’s a decent guide for how we can kind of be in this dialectic together. I think religious and secular actors
should act together in all ways possible in order to deepen public discourse about issues of extremism, issues of violence in our communities. It’s clear that not everyone is going to have shared values. People who engage in religious extremism and acts of religious violence, don’t share my values. They equate the holy and the good in the same way that I equate the holy and the good, but their conclusion ends up being very different than mine. so first we need to actually figure out who can be in and who can’t be in it. And then speak with faith leaders to figure out how do we steer religion and it’s something which is done by choice to a place of harmony and peace while also recognizing that identity and religious difference is extremely important. How do we build open, rich and critical believers? How do we do this? We need very dynamic communities, capable to ask the good questions. We need good leadership, flexible individuals, knowledgeable individuals, who know their traditions who know the sacred text but are capable as well to ask the good
questions. And we need to, when it’s an old tradition to be capable to reflect on the relations between culture and religion in a critical way. Sometimes you know when the religion becomes almost is embracing ethnicity, history tradition, customs too much. You don’t question it anymore. It’s like a tradition. It’s there, it’s safe, you feel safe in that tradition but you don’t keep it alive. So again with my horizon as theologian I was trying to look at my tradition my – the text, the history and to reflect constantly on what needs to be adapted
and to be to be changed and to be kept.