10 Expert Talks on How Religion Can Foster Peace, Not Conflict

Throughout history, religion has been both a source of division and a force for unity. Too often, we hear about faith being used to justify conflict, but at its core, every major religious tradition teaches love, compassion, and peace. The challenge is not in the teachings themselves, but in how they are interpreted and applied in our daily lives.

In this series of imaginary conversations, we bring together scholars, faith leaders, and peacebuilders from different traditions to explore how religion can be a bridge rather than a barrier. From addressing misconceptions to celebrating religious diversity, these discussions offer insights on how we can move beyond division and build a culture of understanding.

Interfaith dialogue is not just about theology—it’s about relationships, education, and shared action. By fostering respect and cooperation, we can work toward a future where people of all faiths coexist in peace. The voices in these conversations remind us that, despite our differences, we share common values that can bring us together rather than tear us apart.

I invite you to join these discussions with an open heart and mind, and to reflect on how we can all contribute to a more peaceful world.

Understanding the Shared Roots of Abrahamic Faiths

Panelists:

• Rabbi David Rosen – Jewish-Muslim-Christian relations expert
• Grand Imam Ahmed el-Tayeb – Head of Al-Azhar University
• Pope Francis – Catholic leader advocating interfaith dialogue
• Karen Armstrong – Moderator, religious historian

Karen Armstrong:
"Good evening, and welcome to this discussion on a topic that is fundamental to interfaith harmony: the shared roots of Judaism, Christianity, and Islam. Too often, religion is used to divide us, but when we look deeper, we see that our faiths stem from the same spiritual source. Tonight, we will explore how these traditions connect through the figure of Abraham and the values he represents.

Rabbi Rosen, let’s begin with you. From a Jewish perspective, who is Abraham, and why is he such a central figure in your faith?"

Rabbi David Rosen:
"Thank you, Karen. In Jewish tradition, Abraham—Avraham Avinu, meaning ‘Our Father Abraham’—is not only the biological ancestor of the Jewish people but also a spiritual model of faith, hospitality, and justice. His story begins with his willingness to leave his homeland and trust in God's promise.

But one of the most defining moments is when Abraham welcomes three strangers into his tent, treating them with generosity without even knowing they were divine messengers. This act of hospitality is deeply embedded in Jewish thought. It teaches us that righteousness is not about tribal identity, but about how we treat others, especially the stranger. This is a value that resonates beyond Judaism and is present in Christianity and Islam as well."

Karen Armstrong:
"That’s a beautiful way to put it—righteousness is not about who we are by birth, but how we act. Imam el-Tayeb, in Islam, Abraham, or Ibrahim, holds a similarly central role. How does Islam view his legacy?"

Grand Imam Ahmed el-Tayeb:
"Yes, in Islam, Ibrahim is regarded as one of the greatest prophets and the father of monotheism. The Quran describes him as a ‘hanif,’ meaning someone who is purely devoted to God. His entire life is a story of unwavering faith. When he was commanded to sacrifice his son—though ultimately, God replaced the child with a ram—he demonstrated complete submission to God's will. This is why we commemorate his faith during Eid al-Adha.

But beyond his personal devotion, Ibrahim is also a symbol of unity. He is the ancestor of both the Arab and Jewish peoples, meaning we are, in a very real sense, one family. The Quran refers to Jews and Christians as ‘People of the Book,’ acknowledging our shared spiritual heritage. The problem is that too often, we allow political and social divisions to overshadow these deep connections."

Karen Armstrong:
"That’s a crucial point. If we saw each other as spiritual family rather than as separate groups, we might have a very different world. Pope Francis, you have spoken often about the importance of interfaith understanding. How does Christianity view its connection to Abraham and the other Abrahamic faiths?"

Pope Francis:
"Thank you, Karen. In Christianity, Abraham is seen as the father of faith, not just for the Jewish people, but for all who trust in God. The New Testament emphasizes that Abraham's righteousness came from his faith, not from law or lineage. This means that his example is universal—anyone who lives by faith and love is a child of Abraham in spirit.

And I would like to emphasize something Grand Imam el-Tayeb said. We are truly one family. When we forget this, we fall into division and conflict. But our scriptures tell us to do otherwise. In Genesis, God tells Abraham that he will be a blessing to all nations, not just one. In the Gospel, Jesus preaches love and compassion. And in the Quran, God calls for peace and justice. These are not contradictory messages. They are echoes of the same divine truth."

Karen Armstrong:
"That’s a powerful way of looking at it. If we can recognize the echo of divine truth across our traditions, we might be able to see each other as partners rather than competitors. But let me challenge all of you with a difficult question: If Abraham is such a unifying figure, why have our faiths often been in conflict?"

Rabbi David Rosen:
"That’s an important question. Historically, religion has been mixed with politics, and political power struggles have fueled division. If you look at medieval Spain, there were times when Jews, Christians, and Muslims lived together peacefully, but when rulers used religion for political gain, divisions grew. It is not religion itself that causes conflict—it is how it is used."

Grand Imam Ahmed el-Tayeb:
"I agree. The Quran warns against those who manipulate religion for their own purposes. This is why it is crucial for religious leaders today to be voices of unity rather than division. We must return to the essence of our faiths—love, justice, and compassion—and reject those who seek to divide us."

Pope Francis:
"Yes, and part of that return means focusing on what we share rather than what separates us. Abraham teaches us trust in God, care for the stranger, and courage in the face of challenges. These are not Jewish, Christian, or Muslim values—they are human values. If we can focus on these, we can start to heal our divisions."

Karen Armstrong:
"That brings us to our final question: What practical steps can we take to promote Abrahamic unity in our daily lives?"

Rabbi David Rosen:
"Education is key. We must teach our children about the commonalities of our faiths, not just the differences."

Grand Imam Ahmed el-Tayeb:
"Interfaith friendships. When we know each other personally, misunderstandings fade away."

Pope Francis:
"Acts of service. If we work together to help the poor, we will see that our differences matter far less than our shared humanity."

Karen Armstrong:
"Those are wonderful suggestions. It seems that the key is both remembering our shared spiritual roots and taking concrete steps—through education, relationships, and service—to put those values into action. Thank you all for this insightful discussion."

The Power of Everyday Interfaith Friendships

Panelists:

• Imam Feisal Abdul Rauf – Founder of the Cordoba Initiative, promoting Muslim-Christian relations
• Sami Awad – Palestinian Christian peace activist
• Eboo Patel – Founder of Interfaith Youth Core, working with young people
• Dalia Mogahed – Muslim-American scholar on interfaith relations

Karen Armstrong:
"Good evening, and welcome to another important discussion on interfaith unity. Today, we’re shifting our focus from theology to everyday life. While scholars and religious leaders often discuss interfaith harmony, real change happens at the grassroots level—in friendships, workplaces, and neighborhoods.

Tonight, we’ll explore how simple acts of connection between people of different faiths can help bridge divides. Imam Feisal, let’s begin with you. In your work, you’ve spoken a lot about how personal relationships can overcome religious tensions. Can you share an example of this?"

Imam Feisal Abdul Rauf:
"Absolutely, Karen. One powerful example comes from my work with the Cordoba Initiative, where we bring together Jews, Christians, and Muslims for community projects. I remember a time when a Muslim and a Jewish volunteer, who had previously held negative stereotypes about each other, ended up working side by side on a project for a homeless shelter. By the end of the project, they were not just collaborators—they were friends.

What changed? They saw each other as human beings, not just as representatives of religious labels. That’s the power of interfaith friendships. They break down barriers that no theological debate or political negotiation can."

Karen Armstrong:
"That’s a compelling story. It shows how when we work toward a common goal, our differences become less important. Sami, you’ve worked extensively with Christian-Muslim relations in Palestine and Israel. How have you seen interfaith friendships transform conflict?"

Sami Awad:
"One of the most striking examples I’ve seen is among Palestinian and Israeli youth. Many young people grow up without ever meeting someone from the other side, which allows fear and misunderstanding to grow.

We organized a retreat where Palestinian Muslim and Christian youth spent time with Jewish Israeli youth. Initially, they were hesitant, even hostile. But through shared experiences—playing soccer, cooking meals together, discussing their fears—they realized they had much in common.

By the end of the retreat, some had exchanged phone numbers, promising to keep in touch. These friendships didn’t erase the political conflict, but they created a space where dialogue and understanding could happen. That’s where peace begins—not in treaties, but in relationships."

Karen Armstrong:
"That’s a profound point—peace begins with relationships. Eboo, your work with young people in the Interfaith Youth Core focuses on this idea. Why do you think friendships are such a powerful tool for interfaith understanding?"

Eboo Patel:
"Because friendships operate on an emotional level, not just an intellectual one. We can argue theology forever, but when you have a friend from another faith, you start seeing the world through their eyes.

For example, I once mentored a young woman who was a devout Christian. She had grown up believing Islam was a violent religion. But then she became best friends with a Muslim girl in college. She saw how her friend fasted during Ramadan, how she prayed for her family, how she volunteered at a local food bank. Over time, her entire perception of Islam changed—not because of a theological debate, but because of a friendship.

This is why I always tell young people: if you want to change the world, start by making a friend from a different faith."

Karen Armstrong:
"That’s a simple but powerful message. Dalia, as a researcher, you’ve studied how interfaith interactions impact people’s attitudes. What does the data say about the power of friendships across religious lines?"

Dalia Mogahed:
"The data is clear—when people have a personal relationship with someone of another faith, they are significantly less likely to hold negative stereotypes.

A study we conducted found that Americans who personally knew a Muslim were twice as likely to have a positive view of Islam compared to those who didn’t. The same pattern holds true for Jewish-Christian, Christian-Muslim, and other interfaith relationships.

Friendship humanizes the ‘other.’ It replaces fear with understanding. And what’s even more encouraging is that these relationships don’t just change individual attitudes—they influence families and communities. A single friendship can ripple outward and transform entire circles of influence."

Karen Armstrong:
"That’s a fascinating insight. So, it’s not just about individuals—it’s about the cultural shift that friendships can create. Let me ask you all: If we know interfaith friendships are this powerful, what can we do to encourage more of them?"

Imam Feisal Abdul Rauf:
"We need to create spaces where people of different faiths naturally interact. This means interfaith community service projects, business collaborations, and even social events. When people work together for a common good, friendships naturally form."

Sami Awad:
"Education is another key. Schools should teach not just about different religions, but about the shared values within them. And more importantly, students should meet and interact with peers from other faiths."

Eboo Patel:
"We also need to change the narrative. The media often focuses on religious conflict, but we need to highlight stories of interfaith friendship and cooperation. People need to see that coexistence is not just possible—it’s happening all around us."

Dalia Mogahed:
"And finally, we need to lead by example. If religious leaders, teachers, and parents actively form interfaith friendships, young people will follow. It starts with us."

Karen Armstrong:
"Those are excellent suggestions. If I can summarize, the key to fostering interfaith friendships is creating opportunities—through community projects, education, and personal leadership. It is through these friendships that we dismantle stereotypes, build trust, and ultimately lay the foundation for lasting peace.

Thank you all for sharing your wisdom and experiences. This discussion gives me hope that everyday people—through small acts of friendship—can create a more united world."

Addressing Misconceptions & Stereotypes

Panelists:

• John Esposito – Islam expert at Georgetown University
• Reza Aslan – Scholar and author of No God but God
• Rabbi Michael Melchior – Israeli rabbi advocating for peace
• Ziad Asali – Palestinian advocate for peaceful coexistence

Karen Armstrong:
"Welcome back to another crucial discussion in our interfaith series. Today, we are tackling a major obstacle to peace—misconceptions and stereotypes about different religions.

Too often, Jews, Christians, and Muslims are defined by misunderstandings rather than their true beliefs and values. These misconceptions are fueled by historical tensions, biased media narratives, and a lack of direct personal contact between communities.

Our panelists tonight are scholars and leaders who have dedicated their lives to correcting these misunderstandings. Let’s begin with Professor Esposito. In your research, what are some of the most damaging misconceptions about Islam, and how can we address them?"

John Esposito:
"Thank you, Karen. One of the most widespread misconceptions is that Islam is inherently violent. Many people associate Islam with terrorism because of groups like ISIS or Al-Qaeda, but this is a gross distortion.

Islam, like Judaism and Christianity, has texts that can be interpreted in different ways. However, the overwhelming majority of Muslims around the world reject violence and emphasize peace, justice, and mercy—values that are central to the Quran. In fact, the word ‘Islam’ itself is derived from ‘salaam,’ which means peace.

The key to addressing this misconception is education. We need to teach history accurately and recognize that extremism exists in all religions. Focusing only on Islamic extremism while ignoring violence in other traditions creates an unfair and misleading narrative."

Karen Armstrong:
"That’s an important clarification. Reza, your work also addresses misconceptions about Islam and other religions. Why do these stereotypes persist, and how do we combat them?"

Reza Aslan:
"Karen, stereotypes persist because they are easy. It is easier to reduce a complex religion with over a billion followers to a single idea—like ‘violent’ or ‘oppressive’—than to actually engage with its diversity.

Another factor is media sensationalism. A violent act carried out by a Muslim gets far more attention than a peaceful, charitable act by millions of Muslims. This skews public perception. Similarly, Jewish people are often portrayed as wealthy and powerful, which feeds into anti-Semitic conspiracies. And Christians, particularly evangelicals, are sometimes seen as intolerant or politically extreme. These are all harmful generalizations.

The solution is exposure. When people meet Muslims, Jews, or Christians in everyday life—at work, school, or in their neighborhood—these stereotypes begin to break down. This is why interfaith friendships, as we discussed earlier, are so crucial."

Karen Armstrong:
"That’s a great point. Rabbi Melchior, you’ve worked extensively on Jewish-Muslim relations in Israel. What are some of the biggest misconceptions Jews and Muslims have about each other, and how can they be overcome?"

Rabbi Michael Melchior:
"Karen, unfortunately, one of the biggest misconceptions among both Jews and Muslims is that the other side is an enemy. This is fueled by historical conflicts, political struggles, and, again, biased media narratives.

Many Jews grow up hearing that Muslims hate them and want to destroy Israel. Many Muslims grow up hearing that Jews are their oppressors and cannot be trusted. These beliefs are not based on personal experience, but on stories passed down in families, schools, and religious communities.

The only way to overcome this is through direct interaction. In my work, I have seen Jewish and Muslim leaders come together, read each other’s scriptures, and realize that they share far more than they imagined. When people hear the real words of the Quran or the Torah, rather than distorted versions, they recognize that both traditions emphasize peace, justice, and compassion."

Karen Armstrong:
"That’s a powerful reminder of how personal interaction changes perspectives. Ziad, as a Palestinian advocate for coexistence, what do you see as the most harmful stereotypes about Palestinians and Arabs in general?"

Ziad Asali:
"Karen, one of the most damaging stereotypes is the idea that Palestinians—or Arabs in general—are inherently violent or resistant to peace. This narrative ignores the millions of Arabs who work for peace, who want to raise their families in safety, and who reject extremism.

Another misconception is that all Palestinians are Muslim. Many are, but there is also a significant Palestinian Christian community that has been there for centuries. These Christians face the same struggles as their Muslim neighbors, but their presence is often overlooked in discussions about the Middle East.

To counter these misconceptions, we need more human stories in the media. Instead of focusing on political leaders or militants, we should hear from ordinary people—teachers, doctors, shopkeepers—who just want to live in peace. Their voices can change the narrative."

Karen Armstrong:
"It sounds like a common theme here is the role of media in shaping public perceptions. If news coverage were more balanced and included positive interfaith stories, would that help?"

John Esposito:
"Absolutely. The problem is that ‘peaceful coexistence’ doesn’t make headlines. Conflict and division attract more attention. But we can counter this by actively sharing stories of interfaith cooperation through social media, books, and documentaries. We must create our own narratives."

Reza Aslan:
"I agree. We also need to encourage critical thinking. People should question where their information comes from. If you hear that ‘Islam is violent’ or ‘Jews control the world’ or ‘Christians are all missionaries,’ ask: Who is telling me this? What’s their agenda? When we think critically, we stop being passive consumers of misinformation."

Karen Armstrong:
"That’s excellent advice. Before we close, let’s talk about solutions. What are three practical things that everyday people can do to break down stereotypes?"

Rabbi Michael Melchior:
"First, meet people from different faiths. Nothing changes perspectives more than personal relationships."

Ziad Asali:
"Second, diversify your news sources. Don’t rely on just one narrative. Read and listen to different perspectives."

John Esposito:
"Third, speak up. When you hear a friend or family member repeating a harmful stereotype, challenge it. Change starts in small conversations."

Karen Armstrong:
"These are all wonderful suggestions. If we want a world where Jews, Christians, and Muslims coexist peacefully, we must take an active role in breaking down stereotypes. That begins with education, personal relationships, and a commitment to truth.

Thank you all for your insights. This has been an enlightening conversation, and I hope it inspires people to look beyond misconceptions and see the humanity in one another."

The Role of Religious Leaders in Promoting Peace

Panelists:

• Sheikh Abdallah Bin Bayyah – Islamic scholar on peace and conflict resolution
• Rabbi Alon Goshen-Gottstein – Founder of the Elijah Interfaith Institute
• Marc Gopin – Interfaith peace expert at George Mason University
• Prince Hassan bin Talal – Jordanian royal and interfaith leader

Karen Armstrong:
"Welcome back to another vital discussion in our interfaith series. Today, we focus on a critical question: What role do religious leaders play in promoting peace?

While religion has often been associated with conflict, history also shows us that faith leaders have the power to bring people together, heal divisions, and create lasting peace. Our panelists today are all deeply involved in interfaith work, using their platforms to foster understanding and reconciliation.

Sheikh Bin Bayyah, let’s start with you. You have dedicated much of your life to countering religious extremism and promoting peace. How can religious leaders use their influence to bridge divides?"

Sheikh Abdallah Bin Bayyah:
"Thank you, Karen. The first thing religious leaders must do is emphasize the true teachings of their faith. In Islam, the Quran repeatedly calls for peace, justice, and compassion. Unfortunately, there are those who manipulate religion for political or violent agendas.

Religious leaders have a duty to speak clearly against such distortions. We must teach our communities that peace is not just an option—it is a divine command.

Beyond that, we must actively engage with other faith leaders. When an imam, a rabbi, and a priest stand together and call for peace, it sends a powerful message to their followers. It shows that faith is not a source of division, but a bridge to unity."

Karen Armstrong:
"That’s a crucial point—people often listen to religious leaders more than politicians or academics, so their words carry great weight. Rabbi Goshen-Gottstein, your work at the Elijah Interfaith Institute brings together leaders from different faiths. What are some of the most successful interfaith initiatives you’ve seen?"

Rabbi Alon Goshen-Gottstein:
"One of the most powerful initiatives we’ve led is the Make Friends Across Religions campaign. We brought together religious leaders from Judaism, Christianity, and Islam and asked them to make a simple pledge: to befriend someone from another faith.

This may seem small, but when people see their religious leaders forming genuine friendships across religious lines, it transforms how they view ‘the other.’

We also organize retreats where faith leaders study each other’s scriptures—not to convert, but to understand. When an imam reads the Torah, or a rabbi listens to a Christian pastor speak about love and forgiveness, it creates a deep bond. This personal connection then filters down to their communities."

Karen Armstrong:
"That’s a beautiful approach—leading by example. Marc, you’ve worked extensively on religious diplomacy. What are some practical ways religious leaders can influence peacebuilding efforts?"

Marc Gopin:
"One of the most effective methods is interfaith mediation. In conflicts where religion plays a role—such as in the Middle East—political solutions alone are not enough. You need spiritual reconciliation.

For example, I once worked on a dialogue between Jewish settlers and Palestinian religious leaders. Politically, they were on opposite sides, but through religious dialogue, they found common ground. Both sides believed in the sanctity of the land, both valued justice, and both wanted to protect their communities. By focusing on shared values rather than differences, they were able to de-escalate tensions.

Religious leaders also need to be visible in times of crisis. When a mosque is vandalized, rabbis should stand in solidarity. When a synagogue is attacked, Muslim and Christian leaders should speak out. These symbolic gestures can change narratives and prevent cycles of retaliation."

Karen Armstrong:
"That’s a powerful reminder that religion can be a tool for diplomacy, not just doctrine. Prince Hassan, you’ve worked at the highest levels of interfaith dialogue. What do you think is the greatest challenge religious leaders face when promoting peace?"

Prince Hassan bin Talal:
"Karen, the greatest challenge is overcoming fear. People fear what they do not understand, and fear breeds division. Unfortunately, some leaders—both religious and political—exploit this fear for their own gain.

True religious leadership means having the courage to rise above fear and mistrust. It means reminding our followers that all humans, regardless of faith, are part of the same divine creation. The Quran says, ‘We have made you into nations and tribes so that you may know one another’ (49:13). The Torah teaches, ‘Love your neighbor as yourself’ (Leviticus 19:18). The Gospel commands, ‘Love your enemies’ (Matthew 5:44). These are not separate messages—they are different expressions of the same truth.

Another challenge is that religious leaders sometimes focus too much on their own communities. We must expand our vision. A Christian leader should care about the suffering of Muslims. A Muslim imam should care about anti-Semitism. A Jewish rabbi should care about the persecution of Christians. If we embrace this broader responsibility, peace becomes possible."

Karen Armstrong:
"That’s a profound perspective. But let me challenge you all with a difficult question: What happens when religious leaders themselves are the ones fueling division? We have seen cases where clergy promote sectarianism, nationalism, or even violence. How do we counter this?"

Sheikh Abdallah Bin Bayyah:
"That is indeed a difficult challenge. We must remember that no one speaks for an entire religion—there will always be leaders who misuse their influence. The best way to counter them is with stronger, more united voices for peace.

When religious leaders from different backgrounds condemn extremism together, it removes the legitimacy of those who preach hate. We must also educate the next generation of clergy to see interfaith respect as part of their religious duty."

Rabbi Alon Goshen-Gottstein:
"Exactly. We must also empower grassroots religious voices. Sometimes, the most divisive religious figures have the loudest microphones, but they do not represent the majority. If we amplify the voices of imams, priests, and rabbis who work for peace, we can drown out the extremists."

Marc Gopin:
"And we must hold leaders accountable. When a religious leader incites violence, their community must challenge them. Silence is complicity. True faith calls us to speak out against injustice, even when it comes from within our own traditions."

Karen Armstrong:
"That’s an excellent point. Before we close, let’s summarize some practical steps. What can religious leaders do today to promote peace?"

Prince Hassan bin Talal:
"First, build relationships with leaders of other faiths. Friendship among religious leaders sends a powerful message to the community."

Sheikh Abdallah Bin Bayyah:
"Second, actively teach peace. Every sermon, every speech should reinforce that faith is about compassion, not division."

Rabbi Alon Goshen-Gottstein:
"Third, be present. Show up for each other’s celebrations, tragedies, and causes. Stand together in times of crisis."

Marc Gopin:
"And finally, listen. Real dialogue begins when we stop trying to convince and start trying to understand."

Karen Armstrong:
"These are all inspiring suggestions. Tonight’s discussion reminds us that religious leaders have the power to shape societies—for better or worse. If they choose peace, education, and unity, they can help heal divisions and build a future where people of all faiths coexist with mutual respect.

Thank you all for your insights. This has been an enlightening conversation, and I hope it encourages faith leaders worldwide to embrace their role as peacemakers."

What Do Our Holy Books Say About Peace?

Panelists:

• Sayyid Hossein Nasr – Islamic philosopher and comparative religion scholar
• Jonathan Sacks (late) – Former UK Chief Rabbi, author on interfaith values
• Miroslav Volf – Theologian focused on Christian-Muslim reconciliation
• Susannah Heschel – Jewish scholar on interfaith biblical interpretation

Karen Armstrong:
"Welcome to another discussion in our interfaith series. Today, we’re exploring what our holy books— the Torah, Bible, and Quran—say about peace. While some people use religious texts to justify violence, a closer reading shows that all three Abrahamic traditions deeply value peace, mercy, and reconciliation.

Our panelists today are experts in religious scripture, and we’ll discuss how sacred texts can serve as a foundation for peace rather than division.

Rabbi Sacks, let’s start with you. The Hebrew Bible contains passages about war, but also strong messages of peace. How do Jewish teachings balance these themes?"

Rabbi Jonathan Sacks:
"Thank you, Karen. The Hebrew Bible is complex because it was written over many centuries, reflecting different historical realities. Yes, there are passages about war, particularly in the context of ancient Israel’s survival, but the overwhelming message is one of peace.

One of the most repeated phrases in Jewish tradition is Shalom Aleichem—‘Peace be upon you.’ The word shalom comes from a root meaning ‘wholeness’ or ‘completeness.’ In Judaism, peace is not just the absence of conflict, but a state of harmony, both within individuals and in society.

The prophet Isaiah gives us a beautiful vision: ‘They shall beat their swords into plowshares and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore’ (Isaiah 2:4). This verse is foundational in Jewish thought. It tells us that the ultimate goal is peace, not domination.

The Talmud also teaches that ‘The entire Torah is for the sake of peace’ (Talmud, Gittin 59b). So, while Judaism acknowledges conflict, it always points toward peace as the ideal."

Karen Armstrong:
"That’s a powerful insight—that peace isn’t just about stopping war, but about creating harmony. Sayyid Hossein Nasr, in the Quran, we also see both war and peace. How should we understand these themes?"

Sayyid Hossein Nasr:
"Karen, like the Torah, the Quran was revealed in a historical context where war was sometimes a reality. However, the deeper message of the Quran is one of peace, justice, and compassion.

The Quran repeatedly calls God As-Salaam—‘The Source of Peace’ (59:23). It tells believers to ‘repel evil with what is better’ (41:34) and states clearly, ‘If they incline to peace, then you also incline to it’ (8:61).

The famous verse, ‘There is no compulsion in religion’ (2:256), emphasizes freedom of belief, which is essential for peace. The Quran also praises peacemakers: ‘The servants of the Merciful are those who walk on the earth humbly, and when the ignorant address them harshly, they say words of peace’ (25:63).

So, while there are passages about self-defense, these must be understood in the context of justice, not aggression. The overarching principle is that peace is the preferred state, and war is only a last resort in cases of oppression."

Karen Armstrong:
"That’s an important clarification. Miroslav, the New Testament is often associated with nonviolence, but Christianity also has a history of religious wars. How do Christian teachings define peace?"

Miroslav Volf:
"Karen, at its core, Christianity is a faith of radical peace. Jesus himself was called the ‘Prince of Peace’ (Isaiah 9:6), and his teachings emphasize nonviolence, forgiveness, and love.

One of the most revolutionary statements in the New Testament is: ‘Love your enemies and pray for those who persecute you’ (Matthew 5:44). Jesus did not just preach peace—he lived it. Even on the cross, he forgave his executioners, saying, ‘Father, forgive them, for they do not know what they are doing’ (Luke 23:34).

However, history shows that Christians have not always followed these teachings. The Crusades, the Inquisition, and religious wars in Europe were betrayals of Christ’s message. This is why we must return to the core of the Gospel, which teaches that true strength lies in love and reconciliation, not in power or violence.

Paul’s letter to the Romans sums it up well: ‘If it is possible, as far as it depends on you, live at peace with everyone’ (Romans 12:18). This means peace is not just an idea—it’s a responsibility."

Karen Armstrong:
"That’s a profound way of putting it—peace as a responsibility. Susannah, you’ve studied how Jewish, Christian, and Muslim texts interconnect. What do they teach us about building peace between religions?"

Susannah Heschel:
"Karen, what fascinates me is how much our scriptures mirror each other when it comes to peace. There is an idea in Judaism called tikkun olam, meaning ‘repairing the world.’ It teaches that we have an obligation to fix what is broken—not just in our own communities, but everywhere.

I see this same concept in Islam’s call for sadaqah (charity) and islah (reconciliation), as well as in Christianity’s teachings on love and grace. These ideas are not just about personal morality; they are about how we structure societies.

One of the most important verses in the Hebrew Bible states: ‘Justice, justice you shall pursue’ (Deuteronomy 16:20). Why is ‘justice’ repeated twice? Because justice is not just about laws—it’s about fairness in human relationships. The same is true in Islam, where the Quran says, ‘Stand out firmly for justice, even against yourselves’ (4:135).

When we see how deeply intertwined our scriptures are, we realize that peace is not just a hopeful wish—it is a divine command that we must take seriously."

Karen Armstrong:
"That’s a beautiful perspective. Before we conclude, let’s discuss how we apply these teachings in our daily lives. If our holy books emphasize peace, how can we ensure that religion becomes a force for unity rather than division?"

Rabbi Jonathan Sacks:
"First, religious leaders must teach peace actively. It’s not enough to assume people understand it—we must make it central to our religious education."

Sayyid Hossein Nasr:
"Second, we must reject religious exclusivism. God’s mercy is vast, and our scriptures all teach that different peoples were created to know and learn from one another."

Miroslav Volf:
"Third, we need to practice forgiveness. True peace comes when we let go of past grievances and choose reconciliation."

Susannah Heschel:
"And finally, we must live peace in our actions. Studying scripture is important, but what truly matters is how we treat our neighbors, especially those who believe differently than we do."

Karen Armstrong:
"Thank you all for this deeply insightful discussion. Tonight, we have seen that the Torah, Bible, and Quran all call for peace—not as an abstract idea, but as a lived practice.

If we take these teachings seriously, we can transform religion from a source of division into a powerful force for unity. May we all commit to being peacemakers in our daily lives. Thank you, and may peace be upon you all."

Addressing Conflict—Religion vs. Politics

Panelists:

• Scott Appleby – Historian on religion’s role in peace and conflict
• Mohammad Sammak – Lebanese interfaith advocate
• Yossi Klein Halevi – Israeli journalist on Jewish-Muslim-Christian relations
• Joel Rosenberg – Analyst on Evangelical-Jewish-Muslim relations

Karen Armstrong:
"Welcome back to our interfaith discussion series. Today, we’re tackling a challenging but essential issue: the relationship between religion and politics, particularly in conflict zones.

Throughout history, religion has often been blamed for wars, but is it really the source of conflict? Or is it simply used as a tool by political leaders? How can we separate faith from politics while preserving religious values in public life?

Our panelists today have deep experience in studying and navigating the intersection of faith and politics. Scott, let’s begin with you. As a historian, how do you see the role of religion in conflicts? Is religion the cause, or is it something else?"

Scott Appleby:
"Karen, history tells us that religion is rarely the primary cause of conflict. Instead, political, economic, and territorial disputes are often the real drivers. However, religion is powerful—it shapes identities, gives people a sense of belonging, and can be a source of moral authority. That’s why leaders often manipulate religious sentiments to justify war.

For example, the Crusades were not simply about religious conversion—they were also about power, land, and economic gain. Similarly, in modern conflicts in the Middle East, religion is often a factor but not the root cause. The Israeli-Palestinian conflict, for instance, is fundamentally about land and national identity, but it has taken on religious dimensions over time.

What’s dangerous is when religious rhetoric is used to dehumanize the other side. When people believe that God is exclusively on their side, it makes negotiation and compromise almost impossible. That’s why religious leaders must speak out against the misuse of faith in politics."

Karen Armstrong:
"That’s a crucial point—when religion becomes a political weapon, it distorts its true purpose. Mohammad, in Lebanon, you’ve worked to bridge divides between religious communities. How do you see religion and politics influencing each other there?"

Mohammad Sammak:
"Karen, Lebanon is a perfect example of what happens when religion and politics become too entangled. Our country is divided along sectarian lines—Muslims and Christians each have guaranteed representation in government. While this was meant to ensure balance, it has also deepened divisions.

One of the biggest challenges is that many people see political disputes as religious disputes. But when you look closely, the conflicts are really about power and resources. Who controls what land? Who gets what government position?

That said, faith can also be a force for peace. When religious leaders in Lebanon work together—when Muslim and Christian clerics issue joint statements calling for coexistence—it changes the public perception. People begin to see that their faith does not demand hostility, but rather, justice and compassion."

Karen Armstrong:
"That’s an insightful perspective—faith as both a dividing line and a bridge. Yossi, in Israel and Palestine, we see how deeply religion and politics are intertwined. Do you think it’s possible to separate them?"

Yossi Klein Halevi:
"Karen, the reality is that you can’t fully separate religion and politics, especially in a place like Jerusalem, which is sacred to Jews, Muslims, and Christians. For many, national identity and religious identity are deeply linked. The key is not to eliminate religion from politics, but to ensure that it promotes peace rather than division.

One of the biggest challenges is the rise of religious nationalism—where faith becomes fused with political ideology. This happens not just in Judaism, but in Islam and Christianity as well. When religion is used to justify territorial claims or exclusivity, it creates an ‘us vs. them’ mentality that fuels conflict.

However, I have also seen faith inspire reconciliation. I have spoken with Orthodox Jewish settlers and Palestinian religious leaders who, despite their political differences, recognize a shared responsibility to seek peace. The moment faith stops being about who owns the land and starts being about how we treat each other, everything changes."

Karen Armstrong:
"That’s a hopeful perspective—that faith can inspire reconciliation, even in deeply divided regions. Joel, you’ve studied evangelical Christian views on the Middle East. How does religious belief influence political attitudes, especially in America?"

Joel Rosenberg:
"Karen, among many American evangelicals, there is a deep theological connection to Israel. Many believe that the return of the Jewish people to the Holy Land is part of biblical prophecy. This belief influences U.S. foreign policy—evangelicals are among the strongest supporters of Israel.

However, the challenge is that some evangelical leaders frame the Israeli-Palestinian conflict in strictly religious terms, ignoring the human and political complexities. Some see Israel’s struggle as a biblical battle, which can lead to a one-sided view of the conflict.

At the same time, I have seen evangelicals engage in bridge-building. Some are now working with Palestinian Christians and Muslims to promote reconciliation. Faith should never be about picking sides in political conflicts—it should be about standing for justice and peace."

Karen Armstrong:
"That’s a critical point—when religion is used to support one group over another politically, it can fuel division. But when it’s used to promote justice, it brings people together.

Let’s shift to solutions. How can we ensure that faith is a force for peace rather than a political weapon?"

Scott Appleby:
"Education is key. People need to learn the difference between religious values and political manipulation. The more we understand our own faith and others’ faiths, the harder it is to be deceived by extremist narratives."

Mohammad Sammak:
"Religious leaders must reject political exploitation. They should speak out against politicians who use faith to justify violence or discrimination."

Yossi Klein Halevi:
"Dialogue is essential. The more people of different faiths engage in conversation, the less likely they are to see each other as enemies. Faith communities should work together on common humanitarian goals."

Joel Rosenberg:
"And finally, we need to encourage political leaders to work with religious leaders who promote peace. Governments must recognize that faith can be an asset in diplomacy, not just a source of division."

Karen Armstrong:
"These are all excellent suggestions. If we can separate faith from political manipulation while keeping its core values of justice and compassion, religion can be one of the greatest forces for peace.

Tonight’s discussion reminds us that religion is not the problem—misuse of religion is. If we reclaim faith’s true purpose, we can build societies based on respect and mutual understanding.

Thank you all for this enlightening conversation. May we all work to ensure that faith serves as a bridge, not a barrier, to peace."

The Role of Women in Interfaith Peacebuilding

Panelists:

• Dalia Mogahed – Advocate for Muslim women's leadership in peace
• Karen Armstrong – Religious historian and moderator
• Eboo Patel – Founder of Interfaith Youth Core, focused on youth and gender inclusivity
• Rabbi Alon Goshen-Gottstein – Founder of the Elijah Interfaith Institute

Karen Armstrong:
"Welcome to another important discussion in our interfaith series. Tonight, we turn our focus to an often-overlooked aspect of peacebuilding—the role of women.

Throughout history, women have played a crucial role in fostering reconciliation, building bridges, and preserving cultural traditions that promote harmony. Yet, their contributions are often underappreciated, particularly in religious and political spheres.

Our panelists today bring unique insights into how women, across faith traditions, are shaping interfaith peace efforts. Dalia, let’s start with you. You’ve worked extensively with Muslim women in leadership. How do you see their role in promoting peace?"

Dalia Mogahed:
"Thank you, Karen. In many Muslim-majority societies, women are at the heart of community life. They are the primary educators of children, the organizers of social networks, and the mediators of family and local conflicts. Because of this, they have a natural role in peacebuilding.

One of the most powerful examples I’ve seen is in Nigeria, where Muslim and Christian women came together to stop inter-religious violence. When Boko Haram attacks escalated, these women—many of whom had lost family members—did something extraordinary. Instead of seeking revenge, they formed Mothers for Peace, an interfaith group that worked to de-radicalize young people and foster reconciliation between their communities.

Women often bring a different approach to conflict resolution. While political leaders negotiate power and borders, women focus on rebuilding trust at the grassroots level—through education, healthcare, and community engagement. This work is just as vital as formal peace talks."

Karen Armstrong:
"That’s a remarkable story. It shows that peace doesn’t always come from governments—it often comes from the community level. Eboo, your work with young people emphasizes gender inclusivity. How can we ensure that women’s voices are heard in interfaith peace efforts?"

Eboo Patel:
"Karen, one of the biggest barriers women face is that interfaith dialogue and political negotiations are often male-dominated spaces. But the reality is, when women are at the table, peace agreements last longer. Studies have shown that when women are included in peace processes, there is a 35% greater chance of the agreement holding for at least 15 years.

One practical way to ensure women’s voices are heard is through mentorship and leadership programs. In our work at Interfaith Youth Core, we actively recruit young women to take leadership roles in interfaith initiatives. We also encourage men in leadership positions to amplify women’s voices. If you’re in a meeting and notice that women aren’t speaking, make space for them. If you’re writing an article or hosting an event, ensure women’s perspectives are included.

Peacebuilding isn’t just about resolving conflicts—it’s about reshaping structures of power so that everyone, including women, has an equal role in shaping the future."

Karen Armstrong:
"That’s such a critical point. Peace isn’t just about stopping violence—it’s about creating a society where all voices matter. Rabbi Goshen-Gottstein, in Jewish tradition, women have played vital roles as peacemakers. Can you share some examples?"

Rabbi Alon Goshen-Gottstein:
"Certainly, Karen. In Jewish history, women have often been the moral and spiritual anchors of their communities. One of the most famous biblical examples is Abigail, who prevented a violent conflict between her husband, Nabal, and King David. Through wisdom and diplomacy, she convinced David to choose peace over war.

In more recent times, Jewish women have been at the forefront of interfaith peacebuilding. In Israel, groups like Women Wage Peace bring together Jewish and Palestinian women to advocate for a peaceful resolution to the conflict. These women march together, pray together, and use their shared experiences as mothers and community leaders to create a new narrative—one that prioritizes dialogue over division.

What’s fascinating is that these women approach peacebuilding not just from a political standpoint, but from a deeply personal and spiritual one. They recognize that peace begins with relationships—sharing meals, listening to each other’s stories, and standing together in times of hardship.

Women often focus on healing and reconciliation rather than power and control. That is why interfaith movements led by women tend to emphasize empathy, shared humanity, and common struggles. These are qualities that are essential for long-term peace."

Karen Armstrong:
"That’s an important perspective. Women’s roles in peacebuilding are often informal, yet incredibly impactful. One of the key themes I’m hearing from all of you is that women’s leadership in interfaith peace efforts is not about taking over—it’s about reshaping how we approach conflict resolution, with a focus on relationships and healing.

But let’s talk about the challenges. Despite these contributions, many religious traditions still limit women’s roles in leadership. How do we reconcile religious teachings with the need for gender inclusivity in peace efforts?"

Dalia Mogahed:
"That’s a great question, Karen. The key is understanding that religious texts have often been interpreted through patriarchal lenses. In Islam, for example, there are numerous examples of female scholars, warriors, and leaders from the early days of the faith. Aisha, the Prophet Muhammad’s wife, was a respected scholar and military commander. Yet today, many Muslim women struggle to have their voices heard in religious leadership.

The solution isn’t to abandon faith, but to reclaim it. More women are now studying theology, becoming religious scholars, and challenging traditional interpretations that exclude them. It’s not about changing religion—it’s about returning to its roots, where women played active roles."

Eboo Patel:
"And I think this is true across many faiths. In Christianity, we see more women entering ministry, leading congregations, and participating in interfaith work. In Judaism, we now have female rabbis who are shaping interfaith dialogue.

One practical step we can take is to ensure that interfaith events and peace efforts always include women. If a panel is all men, we need to ask: Where are the women? If peace talks are happening, we must demand that women are included. Because, as we’ve seen time and again, when women are involved, the outcomes are more just, more sustainable, and more compassionate."

Karen Armstrong:
"That’s a powerful reminder that inclusion doesn’t happen by accident—it has to be intentional. Rabbi Goshen-Gottstein, you mentioned Women Wage Peace earlier. What can we learn from their approach?"

Rabbi Alon Goshen-Gottstein:
"One of the most remarkable things about Women Wage Peace is that they refuse to take sides politically. Instead of getting caught up in nationalist rhetoric, they focus on the human cost of conflict. They say, ‘We are mothers, we are daughters, we are wives—we do not want our families to suffer anymore.’

Their marches, where thousands of Israeli and Palestinian women walk together, send a powerful message: peace is not just a political negotiation; it’s a human necessity. They use nonviolent resistance, music, storytelling, and community-building to create change from the ground up.

The biggest lesson we can take from them is that peace starts with relationships. It is not just about signing treaties; it is about changing mindsets, breaking down fear, and building trust. And that is something women have been doing for centuries."

Karen Armstrong:
"That’s an inspiring example. Let’s talk about solutions. What are three practical ways we can empower more women in interfaith peacebuilding?"

Dalia Mogahed:
"First, we need to support women’s education in religious and peace studies. The more knowledgeable women are about their own traditions and about other faiths, the more they can participate in shaping interfaith dialogue."

Eboo Patel:
"Second, we must create leadership opportunities for women in faith-based organizations. This means advocating for women’s voices in synagogues, mosques, churches, and interfaith councils."

Rabbi Alon Goshen-Gottstein:
"And third, we must highlight the stories of women already doing this work. Media often focuses on male religious leaders, but there are countless women leading interfaith peace efforts who deserve recognition and support."

Karen Armstrong:
"These are excellent recommendations. What I take from this discussion is that women are already leading interfaith peace efforts in profound ways, but they need more visibility, support, and structural inclusion.

If we truly want peace, we must embrace the wisdom, compassion, and leadership that women bring to the table. Faith traditions, when understood in their full depth, support this inclusion—not as a modern invention, but as a return to the values of justice, mercy, and human dignity.

Thank you all for this enlightening discussion. May we all work to ensure that women’s voices in interfaith peacebuilding are not just heard, but valued and empowered."

Celebrating Religious Diversity in Daily Life

Panelists:

• Imam Feisal Abdul Rauf – Promotes interfaith cultural exchange
• Rabbi David Rosen – Engages in religious and cultural diplomacy
• Prince Hassan bin Talal – Encourages interfaith festivals in the Middle East
• Sheikh Hamza Yusuf – Islamic scholar on religious harmony

Karen Armstrong:
"Welcome to another vital discussion in our interfaith series. Today, we focus on something both simple and profound—how we celebrate religious diversity in our daily lives.

While interfaith dialogue often happens at academic or political levels, true harmony is built in everyday interactions—at dinner tables, in workplaces, in classrooms, and in cultural traditions. When people of different faiths learn to appreciate one another’s customs and beliefs, they foster not just tolerance, but real respect.

Our panelists today have dedicated their lives to promoting interfaith understanding through culture, dialogue, and community building. Imam Feisal, let’s start with you. How can religious diversity be something we celebrate, rather than just tolerate?"

Imam Feisal Abdul Rauf:
"Thank you, Karen. The key to celebrating religious diversity is curiosity—the willingness to learn about others without fear. Too often, people view other religions as something foreign or even threatening. But when we engage with different faith traditions—by attending an interfaith event, sharing meals, or even just asking questions—we move from tolerance to appreciation.

One of the most powerful ways to do this is through food. In Islam, hospitality is sacred, and breaking bread together creates an immediate bond. Imagine a Muslim family inviting a Christian or Jewish neighbor for Iftar during Ramadan. Or a Christian inviting a Muslim and Jewish friend to Christmas dinner. These small gestures create a foundation for peace."

Karen Armstrong:
"That’s a beautiful example. Food is a universal connector. Rabbi Rosen, you’ve been involved in interfaith diplomacy for years. What are some other ways people can embrace religious diversity in daily life?"

Rabbi David Rosen:
"Karen, one of the simplest yet most impactful ways is participating in each other’s religious festivals—not in a way that compromises one’s own beliefs, but in a way that respects and appreciates the traditions of others.

For example, in Israel, we’ve organized events where Jews, Muslims, and Christians come together for joint celebrations. During Hanukkah, we invite Muslim and Christian neighbors to join in lighting the menorah. During Ramadan, Jews and Christians attend Iftar dinners. During Christmas, Jewish and Muslim families visit Christian communities to celebrate.

These interactions dispel fears and misconceptions. They show that religious diversity is not a threat—it is an opportunity to learn, to connect, and to deepen our own faith by seeing the beauty in others."

Karen Armstrong:
"That’s a powerful idea—celebrating together, not just observing from a distance. Prince Hassan, you have long advocated for cultural and religious festivals that bring different communities together. Why do you think these events are so important?"

Prince Hassan bin Talal:
"Because festivals and cultural traditions are one of the few times when religion is expressed in joy rather than in debate or conflict.

For example, in Jordan, we have hosted interfaith music festivals where musicians from different religious backgrounds come together to perform. Music, like food, transcends theological differences—it speaks to the soul. When people see a Muslim musician playing alongside a Jewish cantor or a Christian choir singing alongside a Sufi ensemble, they experience unity on a deeply emotional level.

Another initiative I have been involved in is encouraging religious leaders to send public greetings for other faiths’ holidays. A Muslim cleric wishing Christians a Merry Christmas, or a rabbi sending blessings for Eid, might seem like a small gesture, but it sends a powerful message of goodwill and mutual respect."

Karen Armstrong:
"That’s an excellent point—interfaith expressions of joy and goodwill are just as important as interfaith dialogue. Sheikh Hamza, what role do you see education playing in promoting religious diversity?"

Sheikh Hamza Yusuf:
"Karen, education is essential. Many prejudices and misunderstandings stem from ignorance. If we teach children from an early age that different religions are not something to fear, but something to appreciate, we create a generation that is naturally inclined toward peace.

One practical example is incorporating interfaith learning into schools. In some countries, students are taught only about their own religious tradition. But imagine if a curriculum included basic teachings about Judaism, Christianity, Islam, Hinduism, and Buddhism—not to convert, but to foster understanding.

When students learn that Muslims believe in the same prophets as Jews and Christians, or that Judaism and Islam share dietary laws, they start to see how much we have in common.

Education must also include personal exposure. Programs that bring students from different faith backgrounds together—whether for service projects, sports, or cultural exchanges—break down stereotypes before they even form."

Karen Armstrong:
"That’s a great point—exposure leads to understanding. But let me challenge you all with a difficult question: Some people fear that celebrating religious diversity could lead to ‘watering down’ their own beliefs. How do we encourage interfaith appreciation while respecting religious integrity?"

Imam Feisal Abdul Rauf:
"That is an understandable concern, but in reality, celebrating diversity strengthens faith rather than weakens it. When I engage with my Jewish and Christian brothers and sisters, I don’t lose my Muslim identity—I deepen it. By seeing how others worship, I reflect more deeply on my own spiritual practices.

Appreciating another tradition doesn’t mean you have to agree with everything about it. It simply means recognizing the sincerity and beauty of how others seek God."

Rabbi David Rosen:
"Exactly. There is a Jewish teaching that says, ‘Who is wise? One who learns from all people.’ (Pirkei Avot 4:1) Learning about another faith does not mean abandoning your own. It means gaining wisdom.

If anything, engaging with other religions often deepens our own convictions. When I see the devotion of a Muslim fasting during Ramadan, it inspires me to reflect on my own discipline in Judaism. When I hear a Christian speaking about love and grace, it reminds me of the compassion found in the Torah.

Interfaith appreciation is not about blurring our differences—it’s about honoring them."

Karen Armstrong:
"That’s such an important distinction—honoring rather than blending. Before we conclude, let’s talk about practical steps. How can ordinary people celebrate religious diversity in their daily lives?"

Prince Hassan bin Talal:
"First, make an effort to learn about other religious traditions. Read a book, visit a place of worship, or simply ask a friend about their faith."

Sheikh Hamza Yusuf:
"Second, participate in interfaith events, whether it’s a festival, a service project, or a dialogue group. Being present matters."

Imam Feisal Abdul Rauf:
"Third, build personal relationships. A simple conversation with someone from another faith can transform your perspective. Break bread together, celebrate together, and listen with an open heart."

Rabbi David Rosen:
"And finally, practice interfaith kindness in small ways—whether it’s wishing someone a happy holiday, standing in solidarity against religious discrimination, or simply greeting your neighbor with respect."

Karen Armstrong:
"These are all wonderful suggestions. Tonight’s discussion reminds us that religious diversity is not something to fear—it is something to embrace and celebrate.

If we engage with curiosity rather than suspicion, with appreciation rather than fear, we will find that our different paths all lead us toward the same values of love, justice, and peace.

Thank you all for this inspiring discussion. May we go forward with open hearts, celebrating the beautiful diversity that makes our world richer."

How to Teach Children About Religious Tolerance

Panelists:

• Rabbi Michael Melchior – Education-focused interfaith leader
• Shaykh Hamza Yusuf – Focuses on interfaith values in education
• Scott Appleby – Historian on religion’s role in shaping society
• Anwar Ibrahim – Politician advocating for interfaith education

Karen Armstrong:
"Welcome back to our interfaith discussion series. Today, we focus on an essential topic: How do we teach children about religious tolerance?

Children are not born with prejudice; they learn it from their surroundings—whether from family, school, media, or society. If we want a future where Jews, Christians, Muslims, and people of all faiths coexist peacefully, we must start with the next generation.

Our panelists today are experts in education, faith, and policy, and they will share insights on how we can raise children who embrace diversity rather than fear it.

Rabbi Melchior, let’s start with you. In your experience, what is the most effective way to instill religious tolerance in young people?"

Rabbi Michael Melchior:
"Karen, I believe the most powerful tool we have is exposure. When children grow up knowing only their own religious community, they often develop an ‘us vs. them’ mentality. But when they interact with children from other faiths, they see them as friends rather than strangers.

One successful initiative we started in Israel is joint schools where Jewish, Muslim, and Christian children learn together. They celebrate each other’s holidays, share stories from their traditions, and engage in open discussions about their beliefs. The result? These children grow up with a natural respect for religious diversity, which makes them resistant to hate and extremism.

We must also teach children that disagreement does not mean disrespect. In Jewish tradition, we have the Havruta method, where two students debate religious texts. They may not always agree, but they learn to listen, question, and engage respectfully. If we apply this approach to interfaith education, we can teach children that different beliefs should not divide us—they should enrich us."

Karen Armstrong:
"That’s a brilliant approach—turning difference into an opportunity for learning rather than division. Shaykh Hamza, how does Islamic education approach religious tolerance?"

Shaykh Hamza Yusuf:
"Karen, Islamic education has always emphasized the idea of ta’aruf, which means getting to know one another. The Quran says, ‘We have made you into nations and tribes so that you may know one another’ (49:13). This means that diversity is part of God’s design, and it should be embraced rather than feared.

One of the biggest challenges today is that many religious schools, whether Islamic, Jewish, or Christian, focus only on their own teachings and do not expose children to other faith traditions. This can create a narrow worldview.

A practical solution is interfaith storytelling. When children hear stories about prophets like Abraham, Moses, and Jesus from multiple religious perspectives, they see the common moral lessons rather than the divisions.

Another important tool is service learning. In some Islamic schools, students are encouraged to work on charity projects with students from other faiths. Whether it’s feeding the homeless, planting trees, or visiting the elderly, these shared experiences teach children that moral values transcend religious differences."

Karen Armstrong:
"That’s an important point—children learn more from actions than from words. Scott, as a historian, you’ve studied how societies shape religious tolerance. What role does education play in this process?"

Scott Appleby:
"Karen, history shows us that societies that invest in inclusive education develop stronger, more peaceful communities. When religious intolerance is taught, it leads to division and even violence. But when children learn about multiple faiths in a respectful way, they grow up seeing religious diversity as normal rather than threatening.

One of the most successful models is comparative religion classes in public schools. These programs teach children about different religious traditions—not to convert them, but to help them understand the beliefs and practices of their neighbors.

For example, in the U.S., some schools have ‘World Religions’ courses that expose students to Christianity, Islam, Judaism, Buddhism, and Hinduism. This type of education helps break down stereotypes and fosters mutual respect."

Karen Armstrong:
"That’s a great example. But some parents worry that exposing children to other religions might confuse them or weaken their own faith. Anwar, as a policymaker, how do we address this concern while promoting interfaith education?"

Anwar Ibrahim:
"Karen, this is a common concern, but it is based on a misunderstanding. Teaching children about other religions does not mean asking them to abandon their own faith—it means equipping them with knowledge and respect.

In Malaysia, where we have multiple religious communities, we implemented a program called ‘Living Together in Diversity.’ It encourages students from different faiths to visit each other’s places of worship, learn about their neighbors’ traditions, and engage in discussions on shared values.

Some parents were hesitant at first, but over time, they saw the benefits. Their children became more open-minded, respectful, and confident in their own beliefs because they understood them in a broader context.

The key is to frame interfaith education as enrichment, not as a challenge to one’s identity. When children understand the ‘why’ behind their own faith and others’ beliefs, they develop a deeper, more thoughtful spirituality."

Karen Armstrong:
"That’s a wise perspective. So, rather than weakening faith, interfaith education can actually strengthen it by encouraging deeper understanding.

But let’s get practical. How can parents and educators teach religious tolerance at home and in schools?"

Rabbi Michael Melchior:
"First, parents should introduce their children to books, films, and stories from different religious traditions. Exposure to diverse narratives helps children develop empathy and curiosity."

Shaykh Hamza Yusuf:
"Second, schools should organize interfaith playdates, joint service projects, or cultural exchange days where children from different backgrounds can interact naturally."

Scott Appleby:
"Third, teachers and religious leaders should model respectful dialogue. When children see adults discussing faith with openness rather than hostility, they learn to do the same."

Anwar Ibrahim:
"And fourth, families should practice interfaith kindness. A simple act—like wishing a neighbor well on their religious holiday—teaches children that respect is a daily practice, not just a lesson in school."

Karen Armstrong:
"These are excellent recommendations. What I take from this discussion is that teaching religious tolerance is not about watering down beliefs—it’s about deepening understanding.

When children learn about different faiths, they don’t become less religious; they become more compassionate, more thoughtful, and better prepared to live in a diverse world.

If we want a future of peace, we must start with education. Thank you all for this inspiring conversation. May we all commit to raising a new generation that sees religious diversity not as a problem, but as a gift."

How Can We Create a Culture of Peace in Our Communities?

Panelists:

• William Vendley (late) – Former Secretary General of Religions for Peace
• Rabbi Alon Goshen-Gottstein – Promotes grassroots interfaith initiatives
• Sami Awad – Palestinian Christian leading community peacebuilding
• Sheikh Hamza Mansour – Jordanian Islamic leader on peaceful coexistence

Karen Armstrong:
"Welcome to the final discussion in our interfaith series. We have explored many topics—from the shared roots of our religions to the role of women and children in peacebuilding.

But now, we must ask: How do we take these ideas and turn them into action? How do we build a true culture of peace—not just at the political or religious leadership level, but in our everyday communities?

Our panelists today are leaders who have worked tirelessly to transform interfaith ideas into real-world impact. William, let’s begin with you. You spent years bringing religious leaders together through Religions for Peace. What is the first step in creating a culture of peace?"

William Vendley:
"Thank you, Karen. The first step is recognizing that peace is not just the absence of war—it is a proactive way of living.

A culture of peace is built on three pillars: mutual respect, active dialogue, and shared service. We must respect each other’s beliefs, engage in open and honest conversations, and work together to serve our communities.

One of the most successful initiatives we launched was interfaith ‘peace zones’ in conflict areas. These were spaces where people from different religious backgrounds could meet, share meals, and engage in joint projects like rebuilding schools or providing healthcare. These projects turned interfaith dialogue into interfaith action, which is key to lasting peace."

Karen Armstrong:
"That’s a great distinction—peace is not passive; it’s an active effort. Rabbi Goshen-Gottstein, you’ve worked on grassroots interfaith initiatives. What have you learned about how communities can build peace from the ground up?"

Rabbi Alon Goshen-Gottstein:
"Karen, the most important thing I have learned is that peace begins with personal relationships. We cannot create peace between religions or nations if we do not first build friendships between individuals.

One of the initiatives I lead is the Elijah Interfaith Institute’s Make Friends Across Religions campaign. We encourage people to go beyond formal dialogue and actually form friendships with those of other faiths. When you break bread with someone, when you celebrate their joys and mourn their losses, divisions start to disappear.

Another practical step is shared community rituals. In some of our interfaith programs, Jews, Christians, and Muslims have started lighting candles together on Friday nights—not as an act of conversion, but as a shared symbol of peace. When traditions become bridges rather than barriers, communities thrive."

Karen Armstrong:
"That’s a beautiful example—turning traditions into connections rather than divisions. Sami, you have been leading peacebuilding efforts in Palestine. What role do local communities play in creating a culture of peace?"

Sami Awad:
"Karen, local communities play the most important role. Political leaders talk about peace, but it is ordinary people who make it real.

One of our most successful projects has been healing through storytelling. Many Palestinians and Israelis grow up hearing only their own side of history, which creates deep mistrust. So we bring together small groups of Israelis and Palestinians to share personal stories—of loss, of fear, of hope.

I remember one Israeli woman and one Palestinian mother who both lost their sons in the conflict. They came together not in anger, but in shared grief. They now work side by side, advocating for peace.

This is how a culture of peace is built—not by ignoring pain, but by transforming it into understanding and action."

Karen Armstrong:
"That is incredibly moving. It shows that even in pain, there is an opportunity for connection. Sheikh Hamza, in Jordan, you have worked on peaceful coexistence initiatives. What do you believe is the most practical way to build peace at the community level?"

Sheikh Hamza Mansour:
"Karen, one of the most practical approaches is community service. Nothing unites people more than working toward a common goal.

For example, in Jordan, we have organized Faith in Action days, where Muslims, Christians, and Jews work together on social projects—feeding the poor, cleaning public spaces, or planting trees. When people of different faiths serve side by side, they stop seeing each other as ‘the other’ and start seeing each other as partners in humanity.

We also emphasize the power of words. The Quran teaches that ‘good words are like a tree whose roots are firm and branches reach the sky’ (14:24). This means that every word we speak has the power to build peace or create division.

If religious leaders, parents, and educators all commit to using ‘words of peace’—words that bring people together rather than divide them—we will see real change."

Karen Armstrong:
"That’s an essential reminder—the language we use shapes our reality.

But let me ask a difficult question. In divided communities, some people genuinely don’t want peace. They prefer division because it gives them power. How do we deal with those who actively resist peacebuilding efforts?"

William Vendley:
"Karen, that is a real challenge, but the answer is persistence. Throughout history, every great movement for peace—whether civil rights, anti-apartheid, or interfaith reconciliation—faced resistance. The key is to keep building peace anyway.

When extremists create division, we must respond by creating more spaces for unity. When they spread fear, we must spread more acts of kindness. A culture of peace is not built overnight, but every small action contributes to the larger change."

Rabbi Alon Goshen-Gottstein:
"And we must remember that even those who resist peace are often acting from fear. Many people hold onto hatred because they are afraid of losing their identity or their history.

The best way to counter this is to show that peace does not mean erasing one’s identity—it means strengthening it through understanding. When we frame peace as something that protects rather than threatens, even the skeptics begin to listen."

Karen Armstrong:
"That’s an insightful approach—seeing resistance as fear rather than as an insurmountable obstacle.

Before we conclude, let’s summarize some practical ways that anyone—not just religious leaders—can help create a culture of peace in their own communities."

Sami Awad:
"First, practice healing through storytelling. Listen to people’s experiences, even when they are painful, and seek to understand rather than judge."

Sheikh Hamza Mansour:
"Second, engage in community service with people from different backgrounds. Working together on a common cause builds trust."

William Vendley:
"Third, speak words of peace. Whether in conversations, on social media, or in religious gatherings, always promote dialogue rather than division."

Rabbi Alon Goshen-Gottstein:
"And finally, build relationships. Make friends across religious and cultural lines. True peace begins with personal connections."

Karen Armstrong:
"These are all powerful and practical actions. Tonight’s discussion has shown us that peace is not just a political agreement—it is a daily practice, a way of life.

If we commit to living peace in our words, our actions, and our relationships, we can transform our communities from places of division into places of unity.

Thank you all for this deeply inspiring conversation. May we all leave here as ambassadors of peace, committed to building a world where respect, kindness, and love triumph over fear and hatred."

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