Abrahamic Interfaith Dialogue: A Path to World Peace

My beloved brothers and sisters of the Abrahamic faiths,

From the beginning of time, the Creator did not dream of division—He dreamed of one family. That family was meant to reflect His heart: a heart of love, truth, and peace.

But over the centuries, religion—meant to be the medicine for humanity’s suffering—has at times become the cause of suffering itself. Wars in God’s name. Walls built between brothers. Suspicion, fear, and pride poisoning the well of divine truth.

Yet even now, I believe with all my soul: the time has come for a new era. An era where Jews, Christians, and Muslims no longer stand apart, but stand together—not by erasing their differences, but by honoring the divine root that binds them.

This gathering—these 10 sacred conversations—are not just a dialogue. They are a declaration. A declaration that the leaders of faith are ready to lead the world not into another age of conquest, but into an age of compassion.

You have come here not to defend your traditions, but to expand them. Not to debate your doctrines, but to unite your hearts.

And so I welcome you—not just as scholars or leaders—but as builders of the peace of God.

Let us now begin.

(Note: This is an imaginary conversation, a creative exploration of an idea, and not a real speech or event.) 

Topic 1: Religious Unity Without Compromise of Faith

Participants:

• Rev. Sun Myung Moon (moderator)

• Rabbi Angela Buchdahl

• Archbishop Justin Welby

• Sheikh Hamza Yusuf

• Rabbi Rick Jacobs

• Cardinal Luis Antonio Tagle

Rev. Sun Myung Moon:
Brothers and sisters, I welcome you all in the spirit of love. As children of the same Heavenly Parent, the time has come for us to recognize that the divisions between our religions grieve God's heart. Judaism, Christianity, and Islam are not enemies. They are elder, middle, and younger siblings in the same family. Our mission is to heal history and move toward peace through mutual respect.

True unity does not mean creating one world religion. It means learning to embrace each other with the heart of God—a heart that rejoices in diversity but aches when that diversity becomes a reason for hatred.

Let me begin with our first essential question:

How can we promote unity between our faiths without asking anyone to dilute or betray their beliefs?

Rabbi Angela Buchdahl:
Thank you, Reverend Moon. That question goes right to the heart of what many people fear—this idea that unity means erasure. In my own experience, I've found the opposite. When I enter interfaith spaces with confidence in my Jewish identity, I am more—not less—able to appreciate others. True unity comes not from theological compromise but from spiritual generosity.

We need to teach that honoring someone else’s path does not weaken our own. And frankly, when we model that in our leadership, our communities follow.

Archbishop Justin Welby:
I agree entirely. And I think one key is to distinguish between absolute truths and exclusive ownership of truth. At the heart of Christianity is love—sacrificial, inclusive, and humble love. That love does not require another person to surrender their beliefs before I can embrace them as a child of God.

We must also create more opportunities for encounter—not debate, but encounter. When we break bread together, share stories, pray in proximity even if not in unison, we remember the humanity behind the doctrine.

Sheikh Hamza Yusuf:
In Islam, there's a verse that says, "If God had willed, He could have made you one community, but He willed it otherwise to test you in what He has given you. So race to all that is good." That verse tells us plainly: diversity is part of the divine plan.

Unity doesn’t require theological fusion. It requires moral alignment. We must all agree that God calls us to compassion, to justice, to care for the orphan and the widow. These are not small things. They are where God resides. We can build bridges not by flattening the peaks of our traditions, but by connecting them with shared values.

Rabbi Rick Jacobs:
Beautifully said, all of you. I'd add that unity begins when we stop speaking about each other and start speaking with each other. When Jews, Christians, and Muslims join forces for justice or peace, something sacred happens. I've seen this firsthand in interfaith marches, in humanitarian projects. It’s not theology that unites us at first—it’s shared pain and shared hope.

And when we do this work together, we stop being “the other.” We start being family.

Cardinal Luis Antonio Tagle:
Thank you, friends. The Catholic Church has taught through Vatican II that the rays of divine truth exist in all faiths. We honor that truth, not as a threat, but as a sign that God is greater than any single religion can contain.

The secret is humility. Not the kind that makes you shrink, but the kind that lifts others. When I meet a devout rabbi or a committed imam, I don’t feel threatened—I feel expanded. Their devotion sharpens mine.

Unity without dilution is possible. We must each go deeper into our own wells of faith, not build walls around them.

Rev. Sun Myung Moon:
Thank you. Each of you has spoken from the depths of your calling, and I believe this dialogue itself is a model of what can be.

Let me now offer the second question:

What concrete actions can we take together—starting now—that show the world religious harmony is not only possible, but powerful?

Sheikh Hamza Yusuf:
Let’s begin with education. I believe in revising religious curricula across the board—Islamic, Jewish, Christian—to include accurate and respectful teachings about the other Abrahamic faiths. Not just names and dates, but values, prophets, and parallel teachings.

If children grow up seeing others as companions in faith, rather than threats, we change the world in a generation.

Rabbi Rick Jacobs:
I agree. I’d also suggest that we launch a shared interfaith calendar, not to merge holidays, but to honor them together. Let churches, synagogues, and mosques light candles for one another’s holy days. Show up, bring flowers, read scripture side-by-side.

These acts are small, but deeply symbolic—and they create muscle memory for peace.

Cardinal Luis Antonio Tagle:
Let’s also empower the poor together. Imagine a coalition of Christian, Muslim, and Jewish relief organizations pooling their resources and knowledge. A unified Abrahamic disaster response team could become a model for the world.

When we serve the suffering as one body, we reflect the heart of God more clearly than any sermon ever could.

Rabbi Angela Buchdahl:
I’d love to see our seminaries and religious training institutes require some form of interfaith immersion. Let future rabbis, priests, and imams sit in on each other’s classes, serve in each other’s communities.

When leaders are shaped by exposure, they grow up speaking the language of peace fluently.

Archbishop Justin Welby:
And let's not underestimate the power of storytelling. What if we created a global Abrahamic storytelling project—ordinary believers from each faith sharing their life, pain, and hope?

If people could see that a Muslim father’s prayer for his daughter sounds like a Christian mother’s prayer or a Jewish grandfather’s blessing, walls would fall.

Rev. Sun Myung Moon:
These are not dreams. These are blueprints for peace.

I have always said that peace will not come from negotiations alone, nor from policy alone. Peace must come from the heart, awakened by the spirit, and lived out through the body—through action. The body of God is this humanity, and when it is fractured by religion, it cannot walk forward.

But today, your words have healed a little of that wound.

Let us go forth not just as leaders of religion, but as brothers and sisters walking the same path with different songs of prayer—songs that rise to the same God.

Let us make this unity not just a moment, but a movement.

Topic 2: Family as the Cornerstone of Peace

Participants:

• Rev. Sun Myung Moon (moderator)

• Grand Ayatollah Ali Khamenei

• Pastor Joel Osteen

• Rabbi David Yosef

• Dr. Ingrid Mattson

• Bishop T.D. Jakes

Rev. Sun Myung Moon:
Before governments, before schools, even before temples and mosques, there was family. The family is God’s first and most sacred institution. A world without peace in the home cannot produce peace in the world. I have always believed that world peace begins with peaceful families rooted in love, fidelity, and spiritual purpose.

In today’s world, the family is under attack—not just from external forces, but from internal confusion about its value. When fathers abandon, when mothers despair, when children lose direction, society falls apart.

So I ask you, my friends:

What makes the family the cornerstone of a peaceful society, and how can we protect and restore that ideal today?

Dr. Ingrid Mattson:
Thank you, Reverend Moon. In Islam, we believe that the family is a “sign” of God—an ayah. It is not merely a social unit, but a spiritual training ground. The Quran speaks of spouses as garments for one another—protective, close, comforting.

What makes family so powerful is that it teaches us the first lessons of mercy, patience, and sacrifice. In strong families, you learn to share, to forgive, to serve. That’s the DNA of peace.

But in today’s fast-paced, consumer-driven society, families are treated as optional or burdensome. We must create economic and social structures that support, not stress, the family—like parental leave, mental health support, and faith-based marriage education. These are not luxuries. They’re peace infrastructure.

Rabbi David Yosef:
In the Jewish tradition, the family is the vessel through which Torah is transmitted from generation to generation. We bless our children every Shabbat. We gather at the table not just to eat, but to pass on identity, memory, and mission.

What weakens families today is a spiritual void. People no longer see marriage and parenthood as divine callings. They see them as lifestyle options. That must change.

If we want peace, we must re-sanctify the home. Every house should be a sanctuary. Let synagogues, churches, and mosques be not just places of prayer, but centers of family support. Let’s teach young people that building a family is a holy act—perhaps the holiest.

Pastor Joel Osteen:
I couldn’t agree more. I say this to our church all the time: if the devil can divide the family, he can weaken the entire community. But when you see a couple praying together, raising strong children, you’re watching something more powerful than any government.

What I’ve found is that people are starving for encouragement. They want to believe that family can work—but they need to see examples. That’s our role as spiritual leaders: to lift them up, not tear them down.

We should flood the airwaves with positive stories of family—media that inspires, not just warns. The world has enough critics. What we need are builders of homes, builders of hope.

Bishop T.D. Jakes:
Amen, Pastor. And let me take it further. One of the great threats to peace is broken masculinity. Too many men have no idea how to lead with love because they’ve never seen it modeled. They confuse domination with protection, distance with strength.

The family is the school of emotional intelligence. It’s where you learn how to listen, how to nurture, how to lead. And if we fail to teach that, we fail to produce peacemakers.

We need a revival of fatherhood—not just biological, but spiritual fatherhood. Men who show up, who stay, who heal the wounds instead of causing them. That’s how we change cities, one household at a time.

Grand Ayatollah Ali Khamenei:
In Islam, the family is described as a fortress. A just society cannot be built on individuals alone; it must be rooted in families. Marriage is not a contract—it is a sacred trust. And children are not accessories—they are entrusted souls.

Much of modern instability, in my view, stems from ideologies that erode this sacred institution. But restoring family values is not about romanticizing the past—it’s about committing to the eternal.

Let us not only teach family principles in sermons, but embed them in policy, in education, in the architecture of daily life. When the family is upheld, peace is not a distant dream—it becomes an inheritance.

Rev. Sun Myung Moon:
Thank you, each of you. I feel God's heart beating through your words. Indeed, when we lose the family, we lose the garden in which God wanted love to grow.

Let me now offer our second question:

What practical steps can we take—across our faith traditions—to restore the dignity and strength of family life in this generation?

Rabbi David Yosef:
One practical step is to make family education part of religious education. In many yeshivas and seminaries, we teach law and scripture—but not how to build a sacred home. That must change.

I would also call on faith leaders to celebrate marriages publicly. Let us elevate commitment, not just weddings. Let our pulpits ring with stories of enduring love, of generational faithfulness. Young people need role models more than they need rules.

Dr. Ingrid Mattson:
Yes, and I’d add this: we must also empower women economically and spiritually, not just talk about the importance of motherhood. A strong family depends on mutual respect. Too many women are forced into dependence or silence in the name of tradition.

Let's create interfaith programs that teach both men and women how to co-lead a family. Courses in parenting, conflict resolution, even emotional literacy. Let faith be seen as a source of strength in modern life, not a relic.

Pastor Joel Osteen:
That’s right. And one thing I’ve seen work in our church is something we call “Family Champions.” We identify and train couples—older, wiser, battle-tested—who can mentor young families. No fancy degrees, just love and lived experience.

Mentorship turns strangers into spiritual family. And when families feel supported, they stay together longer and thrive stronger.

Grand Ayatollah Ali Khamenei:
I believe we must also return to the art of family ritual—meals shared, prayers spoken, holidays honored. In these small things, the soul of a family is protected.

Our governments should partner with our religious institutions to incentivize such practices. Public policy must not be hostile to faith—but collaborative with it. The state cannot replace the family. It must serve it.

Bishop T.D. Jakes:
I’ll end with this: We need to tell the truth. Tell people that family is hard. That it’s messy. That it requires grace every single day.

But also tell them it’s worth it. That it’s God’s design for healing. And that no matter how broken your background, with God’s help, you can build something better.

Let’s preach hope, but also skill. Let’s equip people, not just inspire them.

Rev. Sun Myung Moon:
Amen.

What I’ve heard today is not nostalgia—it’s prophecy. You are calling the world back to its original blueprint. The family was never meant to be a battleground. It was meant to be a school of love, a temple of peace.

Let us go forward with one mission: to make the family sacred again. Across temples, churches, and mosques—let us raise up generations who do not inherit war, but inherit peace born in the home.

Thank you all.

Topic 3: Eradicating Religious Extremism and Political Abuse of Faith

Participants:

• Rev. Sun Myung Moon (moderator)

• Rabbi Sharon Brous

• Dr. Yasir Qadhi

• Patriarch Kirill of Moscow

• Mufti Menk

• Rabbi Jonathan Wittenberg

Rev. Sun Myung Moon:
My dear fellow believers, one of the greatest tragedies in our history is how the name of God has been used to justify hatred, war, and cruelty. The heart of God is peace, yet religion—meant to bring healing—has too often been twisted into a sword.

Extremism is not the true face of faith. It is the result of human ego masquerading as divine will. And when religion becomes a tool of politics rather than a path to God, it loses its soul.

So I ask you this:

How can we, as leaders of faith, root out extremism from within our communities without alienating the sincere believers who are vulnerable to it?

Mufti Menk:
Bismillah. Reverend Moon, I thank you for speaking this truth with such clarity. Extremism is a parasite. It doesn’t begin with hatred—it begins with isolation, ignorance, and often, pain. People feel abandoned, disillusioned, angry, and then someone gives them a distorted version of faith that makes them feel powerful.

We, as religious leaders, must go where the anger is. Not to scold, but to guide. We must speak the language of love loudly, constantly, and in the spaces extremists seek to fill. On YouTube. On campuses. In prisons.

And we must teach that God is never glorified by the suffering of His creation. The more you love God, the more you must love His people.

Rabbi Sharon Brous:
I completely agree. And I’ll say this bluntly: silence is complicity. When we fail to name and confront the ways religion has been used to justify racism, patriarchy, violence, and exclusion, we leave space for extremists to speak louder.

But here’s the challenge: many people who fall into extremism don’t start as fanatics. They start as seekers. They want purpose, identity, moral clarity. So we must meet them with a better version of religion—one that’s passionate but not poisonous.

We also need internal accountability. Within Judaism, we’re actively addressing voices in our community who use religious language to dehumanize others. It’s hard work. But it’s holy work.

Patriarch Kirill of Moscow:
The line between true faith and political distortion is indeed perilous. In Russia, we have seen how ideology can wear the garments of religion, while promoting division, not devotion.

What we must do is renew the soul of religious education. We must teach not only doctrine, but discernment. Not only rules, but wisdom. So that young people are not seduced by superficial slogans, but anchored in deep spiritual understanding.

And above all, religious leaders must refuse to be pawns. We are not arms of the state. We are servants of the spirit.

Dr. Yasir Qadhi:
I appreciate these insights, and I’ll add this: extremism is rarely theological at its core. It’s psychological. Emotional. Political. But it wraps itself in theology to gain legitimacy.

One thing I’ve seen work in the U.S. is a model we call “pre-bunking”—teaching young Muslims early on how extremists distort verses and Hadith, and why those distortions are wrong. It’s spiritual inoculation.

We also need to equip local religious leaders with better tools—online literacy, trauma-informed counseling, conflict resolution. The front line is not in the seminaries. It’s in the streets, online, and in the hearts of our youth.

Rabbi Jonathan Wittenberg:
I feel that deeply. In my own rabbinic work, I’ve seen how vulnerable people crave a kind of moral certainty. They want clear lines, heroes and enemies. But life—and faith—is more complex than that.

Our role is not to give people rigid control, but courageous compassion. We need to teach that God does not fear ambiguity, and neither should we.

I also believe in modeling alternative authority. If the only strong religious voices are angry ones, then anger wins. But if compassion is strong, if justice is firm, then love can win. That’s our sacred task.

Rev. Sun Myung Moon:
You’ve spoken wisely, each of you. I believe that extremism is a counterfeit spirit. It mimics conviction, but it is rooted in fear. And where fear reigns, God cannot dwell.

Let me ask you now:

What collective actions—across our faith traditions—can we take to reduce the political manipulation of religion and restore trust in spiritual authority?

Dr. Yasir Qadhi:
One step is creating interfaith watchdog groups—coalitions of rabbis, imams, priests, and scholars—who issue joint statements when political leaders misuse scripture or exploit faith for violence.

When we speak together, we show that God is not divided. That corrupt leaders cannot hide behind holy words.

Patriarch Kirill of Moscow:
I would also advocate for sacred independence. Our institutions must declare clearly: we serve truth, not power. That means refusing political funding, naming injustice even when it is unpopular, and protecting religious freedom for all—even those who do not share our faith.

Mufti Menk:
Let’s also flood the world with spiritual content that’s practical and joyful. Extremism thrives in a vacuum. If the only messages young people hear are angry or irrelevant, they tune out—or worse, tune into radicals.

We should collaborate on a global platform where scholars and artists from all traditions create uplifting content: short films, lectures, music, even comedy. God is not only found in solemnity. He is also in joy.

Rabbi Sharon Brous:
And let’s reclaim the public square. We can’t abandon politics—we must elevate it. That means training faith leaders to speak on policy issues with moral clarity, not partisanship. Speak for peace, for justice, for dignity—without becoming an arm of any regime.

We should also commit to protecting each other. When a mosque is threatened, let rabbis show up. When a synagogue is attacked, let imams speak out. This visible solidarity disarms fear and builds trust.

Rabbi Jonathan Wittenberg:
I would add one simple but powerful idea: shared pilgrimage. Let’s take groups of Jews, Christians, and Muslims to visit each other’s sacred sites—not to convert, but to accompany. To walk beside.

There is something healing about presence. When we witness each other’s reverence, we remember our shared longing for the divine.

Rev. Sun Myung Moon:
Yes… yes. That is the spirit of God I hear in you. Not one of conquest, but of kinship. True authority does not dominate—it uplifts. It protects. It weeps for the wounded and defends the sacred.

Religious extremism is the shadow cast when faith loses its love. And political abuse is what happens when spiritual leaders forget who they serve.

Let us remind the world: religion is not meant to divide nations, but to unite hearts.

Let us go forward—not as watchdogs, but as shepherds. Not as critics alone, but as healers.

The world is watching. Let it see that faith still holds the power to make peace real.

Topic 4: Economic Justice and the Moral Responsibility of Wealth

Participants:

• Rev. Sun Myung Moon (moderator)

• King Abdullah II of Jordan

• Rev. Dr. William J. Barber II

• Cardinal Pietro Parolin

• Sheikh Tamim bin Hamad Al Thani

• Rabbi Jill Jacobs

Rev. Sun Myung Moon:
Brothers and sisters, today we must speak frankly about the great imbalance that afflicts this world. There is no peace where hunger persists. There is no justice when one man hoards while another starves. God never intended for wealth to become a weapon. He intended it to be a blessing shared in love.

The Abrahamic traditions all speak of justice, charity, and stewardship. Yet today, the spiritual heart of economics has been silenced by greed.

So let me begin with this question:

What is the spiritual role of wealth, and how can our faith communities restore a moral conscience to the way money is made and shared?

Cardinal Pietro Parolin:
Thank you, Reverend Moon. The Catholic Church teaches that wealth is neither good nor evil—it is a tool. But like any tool, it can be misused. The real question is: whom do you serve—God or mammon?

We must revive the idea that economic decisions are moral decisions. The dignity of labor, the fair treatment of workers, the care of the poor—these are not “social issues,” they are divine imperatives.

In the Vatican, we’ve supported global efforts to cancel unjust debts, increase fair trade, and care for migrants. But we must do more. Wealth must be held with open hands, not clenched fists.

Rabbi Jill Jacobs:
Yes, and I would add: in Jewish law, the community is responsible to ensure that no one is left without food, shelter, or dignity. Tzedakah is not simply charity—it’s justice. It’s not optional. It’s a spiritual obligation.

One problem today is that religious voices have too often retreated from economic questions, leaving that realm to economists and politicians. But the Torah is filled with laws about wages, land use, loans, and debt forgiveness. We must reclaim that moral leadership.

We also need to challenge extreme wealth as a moral failure, not a moral achievement. A billionaire in a starving world is not a sign of God’s blessing—it’s a symptom of human indifference.

Sheikh Tamim bin Hamad Al Thani:
In Islam, we are commanded to give zakat—not as charity, but as purification. If you do not share your wealth, it does not belong to you; it becomes a burden on your soul.

Our modern systems have built economies of extraction, not circulation. That is why there is so much resentment, even violence. People feel forgotten.

Faith must interrupt that system. We can promote interest-free microfinance, faith-based job creation, and new business models rooted in mutual prosperity. Let the mosque and marketplace work together to uplift, not exploit.

Rev. Dr. William J. Barber II:
Reverend Moon, I thank you for naming the wound. We live in a time where poverty is treated as personal failure and wealth as divine favor. That theology is not from God—it’s from Pharaoh.

In the Christian tradition, Jesus overturned tables in the temple not because they were selling, but because they turned sacred space into a profit machine. Today, we must overturn economic systems that exploit labor, devalue life, and widen the gap between haves and have-nots.

We need a moral revival that says: if your business harms the poor, it offends God. If your success depends on the suffering of others, it’s not success—it’s sin.

King Abdullah II of Jordan:
In the Islamic and Hashemite traditions, the ruler is considered a steward, not a sovereign. The wealth of the nation must serve the weakest among its people.

I have seen the effects of displacement, of unemployment, of desperation. These are not mere statistics—they are threats to peace. When families go hungry, extremism becomes attractive. When hope disappears, violence takes its place.

As leaders, we must create models of public-private partnerships guided by ethics. We must encourage philanthropy not as image-making, but as duty. And we must teach that true strength is measured by how the poor are treated, not how the rich are praised.

Rev. Sun Myung Moon:
Thank you. Each of you has spoken with clarity and conviction. We are not talking only about economics—we are talking about the soul of civilization.

Let me ask the next question:

What concrete actions can our religious communities take together to model economic justice and influence global systems toward compassion and equity?

Rabbi Jill Jacobs:
One step is interfaith economic coalitions. Imagine if Jewish, Christian, and Muslim organizations jointly audited the labor practices of companies they invest in. We could shift billions toward ethical businesses.

We can also create shared housing programs, food co-ops, and faith-run shelters that are not just emergency support but long-term solutions.

Cardinal Pietro Parolin:
We should also press governments to tie foreign aid and development funding to justice metrics: worker rights, environmental responsibility, anti-corruption.

Faith leaders can be a moral compass in policy. Let us not be shy to advise, even confront, those in power.

Sheikh Tamim bin Hamad Al Thani:
We should invest in education that combines spiritual values with financial literacy. Many young people have never been taught how to handle wealth as a sacred trust.

Let’s launch joint scholarship funds for underprivileged students, funded across our traditions. Let them see peace not just as an idea, but as opportunity.

King Abdullah II of Jordan:
Let us also expand zakat and tzedakah beyond national borders. Hunger does not stop at checkpoints. A child in Gaza, a refugee in Lebanon, a jobless youth in Detroit—these are all part of the same human body.

Interfaith funds for disaster response or refugee care could heal divisions while addressing real suffering.

Rev. Dr. William J. Barber II:
And let’s train a new generation of prophetic economists—people of faith who understand both scripture and spreadsheets. We need advisors who speak in the boardroom with a pastor’s heart and a prophet’s fire.

The prophets didn’t stay in the temple. They went to the palace, to the marketplace. That’s where we need to be.

Rev. Sun Myung Moon:
This is the spirit of heavenly economics—not accumulation, but circulation. Not dominion, but stewardship. God created the world not for private ownership, but for shared joy.

When religion remains silent on money, mammon becomes the loudest voice. But when people of faith rise up and declare that every life has value, every worker deserves dignity, and every soul must eat, then peace becomes possible—not in theory, but in the market, in the home, in the street.

Let us build that world. Let us show what happens when faith meets finance—not in fear, but in love.

Topic 5: A Global Code of Ethics Based on Shared Values

Participants:

• Rev. Sun Myung Moon (moderator)

• Rabbi Kalman Ber

• Cardinal Pierbattista Pizzaballa

• Sheikh Osama al-Rifai

• Dr. Yasir Qadhi

• Patriarch Bartholomew I

Rev. Sun Myung Moon:
Beloved friends of faith, what binds us together is far greater than what separates us. At the heart of every Abrahamic religion is a yearning for truth, justice, compassion, and peace. These values are not confined to any single scripture—they flow from the original heart of God.

Yet our world has lost its moral compass. Too many live without an inner code. Others turn to violence in the name of “values.” We are in desperate need of a shared ethic—a moral language that transcends dogma but honors faith.

So I ask you:

Is it possible to establish a global code of ethics based on the shared moral values of our traditions? And if so, what must it include?

Patriarch Bartholomew I:
Reverend Moon, your call for a common moral foundation is both timely and necessary. The Orthodox Church believes deeply in natural law—that the divine moral order is written into every human soul.

Yes, we can create a shared code. Not by diluting doctrine, but by lifting up what we already hold in common: the dignity of the human person, the sanctity of life, care for the poor, honesty, stewardship of the earth, and the pursuit of peace.

These are not Christian values or Muslim values—they are God’s values. We must gather them into a charter of conscience for the world.

Dr. Yasir Qadhi:
I agree wholeheartedly. In Islamic tradition, the Prophet Muhammad (peace be upon him) said, “I was sent only to perfect noble character.” That statement is stunning in its simplicity—and in its universality.

We must define our ethics not by tribal loyalty or sectarianism, but by character: mercy, truthfulness, trust, humility, service. These are things every sincere believer recognizes.

The challenge is implementation. We must create ethical review boards across our traditions—global panels of scholars and community leaders who evaluate major decisions not just legally, but morally.

Cardinal Pierbattista Pizzaballa:
One of the clearest lessons from the Holy Land—where I serve—is that peace cannot be imposed from the outside. It must grow from shared moral ground.

A global code of ethics must begin with a commitment to nonviolence, to truth, and to the common good. But it must also include a sacred respect for difference. If ethics becomes just another form of control, it fails.

We need to educate the next generation in moral discernment—not just obedience. That includes interfaith learning from an early age. Let children grow up knowing other faiths not as threats, but as mirrors.

Rabbi Kalman Ber:
In Jewish thought, the Seven Noahide Laws are seen as a universal ethical framework given to all humanity. They include justice, respect for life, prohibitions on theft and cruelty—basic pillars of civilization.

This idea—that God gave moral guidance not just to Jews, but to all nations—is key. We must revive that spirit of shared moral inheritance.

But let me emphasize this: ethics without reverence can become hollow. A true code of values must not only be wise—it must be sacred. Grounded in awe of the One who sees all and judges all.

Sheikh Osama al-Rifai:
In Syria, I’ve seen the cost of moral collapse. War doesn’t only destroy buildings—it destroys the soul’s compass. And in that void, people are tempted by extremism, corruption, despair.

We must teach that God is not only worshipped in prayer, but in daily choices—in how we treat neighbors, strangers, the earth, and our own hearts.

A global code of ethics should begin in the home, be reinforced in worship, and confirmed in law. Faith leaders must be the architects of this foundation—not from pride, but from responsibility.

Rev. Sun Myung Moon:
Your words affirm my deepest belief—that the time has come for religion to lead the world not through power, but through moral clarity.

Let me now ask our next question:

What practical next steps can we take to build this global code and bring it to life—not only among leaders, but in the hearts of ordinary people?

Dr. Yasir Qadhi:
We should convene a permanent Interfaith Council on Global Ethics—a body that includes both theologians and community activists. Let it issue guidance on major global issues: artificial intelligence, climate, warfare, poverty.

But more than policy, we need culture change. Let’s use social media, art, and story to spread these values. A viral campaign rooted in ancient truths.

Rabbi Kalman Ber:
I propose we return to the power of storytelling. The Torah, the Gospels, the Qur’an—they all teach through stories. Let us create a curriculum of parables, lessons, and ethics from each tradition and teach it globally.

When a Christian child hears a Muslim story and says, “That sounds like my own,” something sacred is awakened.

Patriarch Bartholomew I:
We must also engage the secular world—not as enemies, but as partners. Many people who reject organized religion still hunger for meaning. We must offer this moral vision as a gift to all, not just to believers.

Host public dialogues, write ethical charters in simple language, invite collaboration with schools and civic institutions. Morality is not the property of the few—it is the lifeblood of the human family.

Sheikh Osama al-Rifai:
I would add that we must train a new generation of imams, priests, and rabbis who are not only scholars, but ethical leaders. Their sermons must not only guide the soul but stir the conscience.

And we must model these values in our own communities. If we speak of dignity but tolerate abuse, or praise justice but protect the powerful, we fail.

Cardinal Pierbattista Pizzaballa:
Let us establish sacred weeks of ethics—times during the year when all our houses of worship focus their teachings on compassion, honesty, justice. A global Sabbath of values.

Let the world pause and listen together to what God has been whispering all along: that love is greater than law, and mercy stronger than fear.

Rev. Sun Myung Moon:
Yes. Yes. I feel Heaven rejoicing as we speak. What you have all described is the world I have dreamed of—a world where the moral wisdom of the ages becomes the light for our future.

A global code of ethics is not a fantasy—it is the will of God, waiting for us to say yes.

Let us go forward not to dominate, but to illuminate. Not to convert, but to uplift. Let every mosque, church, and synagogue become not a fortress, but a lighthouse.

When people see us walking together—not with swords, but with open hands—they will remember that goodness is possible. And peace, inevitable.

Topic 6: Rebuilding Trust Between Faith and Science

Participants:

• Rev. Sun Myung Moon (moderator)

• Rabbi Asher Weiss

• Dr. Ingrid Mattson

• Pope Francis (represented by Cardinal Matteo Zuppi)

• Sheikh Hamza Yusuf

• Rabbi Eliezer Melamed

Rev. Sun Myung Moon:
Throughout history, faith and science walked together—two wings of the same bird. But over time, they were divided, even set against each other. Science advanced rapidly, but many felt it left the soul behind. Faith clung to truth, but at times rejected discovery.

Today, we see the consequences: climate crisis, technological anxiety, and spiritual confusion. Yet I believe we can—and must—rebuild the trust between faith and science, not as enemies, but as allies in seeking truth and serving humanity.

Let me begin with this essential question:

How can we restore the relationship between religion and science so that they work together to guide the future of humanity?

Rabbi Asher Weiss:
This is an important and sensitive topic. In Judaism, we have always viewed wisdom—whether from Torah or from nature—as a reflection of the Creator. The Rambam, one of our greatest sages, was a physician and philosopher. He taught that there is no contradiction between science and faith—only between shallow interpretations of either.

But we must be clear: science can tell us how, but not why. It can build tools, but not values. Faith gives us purpose. If we train religious leaders to understand science and scientists to respect faith, we can heal this divide.

Dr. Ingrid Mattson:
I agree, Rabbi Weiss. The Qur’an encourages reflection on the natural world as a form of worship. “Do they not look at the camels, how they are created?” This is not anti-scientific—it’s deeply observational.

But too often, science is perceived as cold or hostile to faith, while faith is seen as irrational. We must break those stereotypes. Muslim scholars are beginning to revive the Islamic golden age mindset—where astronomy, medicine, and philosophy thrived in spiritual contexts.

I also think women’s voices can help here. Women often live at the intersection of practical realities and moral intuition. We need more women scholars leading in both science and faith spaces.

Cardinal Matteo Zuppi (for Pope Francis):
Thank you, Reverend Moon. His Holiness Pope Francis has spoken passionately on this issue. In Laudato Si’, he says the ecological crisis is not just a scientific issue, but a spiritual and moral one. The Church must listen to scientists, and scientists must open themselves to the wisdom of the soul.

The Vatican supports scientific research, from astrophysics to genetics. But we also caution: knowledge without ethics leads to domination, not progress. AI, gene editing, climate engineering—these demand not just skill, but conscience.

Let our traditions bless the work of science. Let science be guided by love.

Sheikh Hamza Yusuf:
Well said, Cardinal. In the Islamic tradition, the Prophet said, “Seek knowledge even unto China.” That was not limited to religious knowledge. It included medicine, astronomy, architecture.

The problem arose when scientism replaced science—when the method became an ideology. That’s when people of faith pushed back.

We must return to hikmah, or wisdom, which includes both reason and reverence. I’ve seen young Muslims lose their faith because they thought they had to choose between science and Islam. That’s a false dichotomy. The Qur’an and the cosmos both speak of the same Creator.

Rabbi Eliezer Melamed:
This conversation is deeply needed. Many religious people fear science because they think it threatens certainty. But certainty without humility is dangerous.

In our tradition, we say that the world is sustained by truth, justice, and peace. Science can support all three—if it remains humble. The challenge is not science, but arrogance—in scientists and in clergy alike.

I would propose that faith and science meet in areas like medicine, where both healing and ethics are essential. Joint seminars between rabbis and researchers could be a good model.

Rev. Sun Myung Moon:
You’ve all spoken with wisdom. I believe the true enemy is not science, nor religion, but separation. God’s truth is whole, not divided. When we split the heart from the mind, we wound the soul of humanity.

Let me ask our next question:

What specific initiatives can we create across our religious institutions to actively promote collaboration with scientists and restore mutual respect in education, policy, and daily life?

Dr. Ingrid Mattson:
One initiative I would suggest is interdisciplinary education. Let’s partner with universities to offer dual-degree programs in theology and science. Let young scholars train in both labs and mosques, or synagogues and hospitals.

We also need public events that celebrate both—like “Faith and Science Week,” where sermons, exhibits, and service projects all highlight their shared goals.

Rabbi Eliezer Melamed:
I support that. And I’d add: let’s produce joint publications by religious leaders and scientists. Books, podcasts, even children’s materials showing that faith and science are not at war, but in dialogue.

Start with topics like health, creation, and responsibility. Speak in simple, beautiful language.

Cardinal Matteo Zuppi:
We must also speak to governments. Policy decisions often ignore faith voices on science—or vice versa. Let’s create interfaith advisory councils on bioethics, climate, and technology. When the Church or mosque speaks with scientists, we are more likely to be heard.

And let us teach the moral imagination. Facts do not guide society—stories do. Let us be the ones who give these stories a soul.

Sheikh Hamza Yusuf:
I’d love to see us revive the House of Wisdom model—where scholars of every faith gathered to study, translate, and learn from each other.

We could build interfaith institutes focused on global challenges—environmental collapse, digital ethics, health equity. When faith and science stand together, people listen.

And I agree with Dr. Mattson—women must help lead. Their voices are often more integrative, more holistic. That’s what we need now.

Rabbi Asher Weiss:
Let us also model this in our communities. Bring doctors and rabbis together for public forums. Invite scientists to speak at synagogues and churches. Let congregants see collaboration, not conflict.

Our people follow what we show them. If we model trust, they will learn it.

Rev. Sun Myung Moon:
Yes. I see now that what we are building is not just dialogue—it is a new culture. A culture where truth is not feared, but sought. Where wisdom wears both the robe and the lab coat.

When faith and science walk hand in hand, we will not only heal disease—we will heal division. We will not only reach the stars—we will reach deeper into the heart of God.

Let us bless this reunion, and may our united search for truth be the beginning of a world led not by fear, but by understanding.

Topic 7: Peacebuilding in the Holy Land and Conflict Zones

Participants:

• Rev. Sun Myung Moon (moderator)

• Sheikh Abdullah bin Bayyah

• Rabbi Michael Melchior

• Archbishop Pierbattista Pizzaballa

• Imam Mohammad Tawhidi

• Rabbi Avraham Skorka

Rev. Sun Myung Moon:
The Holy Land is the cradle of our shared Abrahamic history, yet it has become one of the most wounded places on Earth. The cries of children, the fears of mothers, and the anger of generations have created a cycle that breaks God's heart.

The same land that gave us prophets and prayers has been soaked in blood. But I believe peace is possible—if people of faith rise above fear, revenge, and politics to become true shepherds of healing.

So I ask you:

What is the role of faith leaders in breaking cycles of violence and building lasting peace in places like the Holy Land?

Rabbi Michael Melchior:
Thank you, Reverend Moon. As a rabbi who has lived and worked in Jerusalem most of my life, I know how sacred and painful the Holy Land is. But I also know this: political negotiations alone cannot bring peace. Only relationships between people can.

Faith leaders must be bridge-builders, not gatekeepers. We must dare to speak with our “enemies,” eat with them, pray near them. When religious leaders from all sides come together in respect, we shift the atmosphere. We remind the people that God is not on one side—He is watching both.

Imam Mohammad Tawhidi:
That’s powerful, Rabbi. I often say, “No one owns God, and no one owns the land.” The Holy Land belongs to God, and it must reflect His peace.

As a Muslim leader, I believe our role is to delegitimize violence in God’s name. We must say clearly: there is no jihad in killing civilians, no righteousness in hatred. Peace begins when we preach love louder than we preach law.

We must also protect moderates. Many people who speak for peace are silenced by radicals on both sides. We must stand by them—not quietly, but boldly.

Archbishop Pierbattista Pizzaballa:
I speak to you not only as a Christian bishop, but as a citizen of the conflict. I’ve walked through checkpoints, comforted the grieving, and listened to both Israeli and Palestinian stories. And I have seen how despair breeds division.

Our role as faith leaders is to bring hope where there is none. To remind people that the Holy Land is not a battlefield—it is a sacred trust.

We must reject religious triumphalism. We must refuse to say, “Only my people matter.” And we must insist on the dignity of every child—Jewish, Christian, or Muslim.

Rabbi Avraham Skorka:
I echo those words with all my heart. I spent years in dialogue with Pope Francis when he was Archbishop of Buenos Aires. Together, we learned that peace does not come from agreement—it comes from friendship.

In the Holy Land, that means creating spaces where clergy can study, weep, and work together—not just for the cameras, but in the quiet.

We should build religious peace centers in disputed regions—places of encounter and education. If we wait for politics to lead, we will wait forever. Faith must walk first.

Sheikh Abdullah bin Bayyah:
In the name of the Most Merciful. The Qur’an says, “And do not let the hatred of others make you swerve from justice.” This is a command, not a suggestion.

Religious leaders must be guardians of justice. That means condemning all forms of occupation, terrorism, and dehumanization—no matter who does them. But it also means teaching forgiveness, patience, and mercy.

We need to revive the prophetic model of peace. Moses, Jesus, and Muhammad all faced conflict—but they did not become cruel. They walked the path of truth with compassion. We must do the same.

Rev. Sun Myung Moon:
You have moved my heart. When I visited Jerusalem, I prayed that one day the wailing wall, the mosque, and the church would all echo with joy—not sorrow.

Let me now ask:

What practical actions can we take—together—to shift the spiritual atmosphere in conflict zones like the Holy Land, from tension to trust, from pain to peace?

Imam Mohammad Tawhidi:
One action is to launch a Peace Covenant of Abrahamic Leaders—a binding pledge to reject hate speech, protect all holy sites, and support nonviolence. When imams, rabbis, and priests sign it publicly, it sends a strong message to the world.

We also need a hotline between religious leaders in times of crisis. Rapid responses can de-escalate rumors before they become rage.

Archbishop Pierbattista Pizzaballa:
Let’s also focus on youth. Many young people in the region have never spoken to someone from “the other side.” Let’s organize interfaith youth camps, storytelling circles, and social service projects across borders.

When children play and serve together, they break stereotypes before hate takes root.

Rabbi Michael Melchior:
We must train the next generation of peace rabbis, imams, and pastors. They need tools in dialogue, trauma, mediation—not just scripture. Let’s create joint seminaries or exchange programs to plant those seeds now.

We also need to engage the media. Let us flood it with stories of reconciliation, not just rockets.

Sheikh Abdullah bin Bayyah:
Indeed. And let us restore the sacred tone in our sermons. Too many Friday or Saturday or Sunday messages inflame pain. We must speak of justice, yes—but with wisdom and compassion.

Our words shape the world. If the pulpit preaches peace, the people will follow.

Rabbi Avraham Skorka:
One final suggestion: shared rituals. Not blended worship, but parallel prayer moments—at the same time, in different houses of worship—for peace in the land.

When the heavens hear our voices rising together, I believe God’s tears will begin to dry.

Rev. Sun Myung Moon:
This is holy ground we are walking now—these ideas, these dreams.

I believe the Holy Land will one day be a garden of peace. But that garden must be cultivated by those who believe not just in religion, but in love.

Let us plant the seeds now. Let our voices not be shouts of ideology, but whispers of healing. Let the name of God no longer divide Jerusalem—but unite it.

The heart of peace beats in the hands of those willing to cross lines and carry light.

Let us be those hands.

Topic 8: Reimagining Education for a Unified Humanity

Participants:

• Rev. Sun Myung Moon (moderator)

• Rabbi Jonathan Sacks (represented posthumously by Lord Daniel Finkelstein)

• Sheikh Abdallah Bin Bayyah

• Reverend Dr. Serene Jones

• Rabbi Sharon Kleinbaum

• Dr. Ingrid Mattson

Rev. Sun Myung Moon:
Education is more than the transfer of knowledge. It is the shaping of character, the awakening of purpose, and the planting of peace. Today, education is fragmented. We teach math without meaning, science without soul, and history without healing.

To build a unified world, we must reimagine education as a sacred mission—not merely to inform minds, but to transform hearts.

So I ask you all:

What must we change in our educational systems—religious and secular alike—to nurture global citizens rooted in ethics, empathy, and unity?

Reverend Dr. Serene Jones:
Thank you, Reverend Moon. As the president of a seminary, I often ask: are we forming graduates who can lead with love—or just argue well?

We need to move from education that prioritizes competition to one that fosters connection. That means teaching conflict resolution, storytelling, emotional intelligence—alongside theology or physics.

I also believe we must tell the whole truth—the beauty and the brutality of our shared history. Without truth, there is no healing. And without healing, no unity.

Sheikh Abdallah Bin Bayyah:
In the Islamic tradition, the first command to the Prophet was “Read!”—but what kind of reading? Not just technical, but spiritual. Not just with the eye, but with the heart.

We must restore education as a path to wisdom, not merely to employment. That includes the ethics of technology, the dignity of work, and the duty to care for the poor.

Let us also expand the role of religious teachers in public life—not as preachers, but as moral guides. Education must reunite knowledge with conscience.

Rabbi Sharon Kleinbaum:
And I’ll add: education must affirm every child’s worth. LGBTQ+ youth, children of immigrants, of different faiths—they all deserve to see themselves in the curriculum, not as outsiders, but as co-authors of humanity’s story.

To teach unity, we must teach pluralism. That means sacred texts from many traditions, guest speakers from varied backgrounds, and a classroom culture that honors curiosity over conformity.

And most of all, we need joy in learning. When students are seen, heard, and celebrated, they don’t become extremists—they become bridge-builders.

Lord Daniel Finkelstein (for Rabbi Jonathan Sacks):
Rabbi Sacks often said, “Education is the conversation between generations.” To unite humanity, we must teach our children not only how to succeed, but why.

Judaism teaches that the world is sustained by truth, justice, and peace. Our schools should be training grounds for all three.

We need to rethink the purpose of education. It is not merely for the individual, but for the community. Our traditions must equip young people to be moral leaders in business, media, science—everywhere.

Dr. Ingrid Mattson:
I agree with everything said. One of the most important shifts we can make is replacing fear with interfaith literacy. Most students today graduate without ever truly understanding the beliefs of their neighbors.

Let’s normalize the study of world religions—not to debate, but to appreciate. And let’s involve parents, not just children. Education must be a family-wide transformation.

We should also bring more women and minority voices into textbooks and teaching. When children learn from diverse sources, they grow into citizens who don’t fear difference—they cherish it.

Rev. Sun Myung Moon:
Thank you. These are not just reforms—they are revelations. You have reminded us that education is the womb of the future.

Let me now ask:

What collaborative steps can our faith communities take to model and support this vision of education for global peace and unity?

Sheikh Abdallah Bin Bayyah:
Let us form interfaith educational alliances. Shared academies, youth exchanges, joint online courses. If a Christian, a Jew, and a Muslim study compassion together, they learn more than a curriculum—they learn to live in harmony.

And we must promote the spiritual value of learning. Every act of study can be an act of worship if done with the right heart.

Rabbi Sharon Kleinbaum:
We can also establish faith-based fellowships for teachers and curriculum writers. Imagine lesson plans co-developed by educators of different religions, focused on justice, peace, and human dignity.

And don’t underestimate the arts. Theater, poetry, and song can open minds in ways that textbooks never could.

Lord Daniel Finkelstein:
Rabbi Sacks dreamed of a global Ethics Curriculum, rooted in shared moral teachings. Love your neighbor. Pursue justice. Honor your elders. Welcome the stranger.

Let’s make that a reality—across schools, religious institutions, and media platforms.

Dr. Ingrid Mattson:
And let’s support community schools in underserved areas. If we want to unify humanity, we must start where the world is most divided—by poverty, war, and neglect.

Let’s adopt schools together—Muslim, Jewish, and Christian communities sponsoring peace education in refugee camps, rural villages, and urban slums.

Reverend Dr. Serene Jones:
I’d also suggest we model collaborative leadership among ourselves. When young people see us—leaders of different faiths—laughing, learning, even disagreeing respectfully, they learn what unity looks like.

Let’s not just teach love. Let’s live it out loud.

Rev. Sun Myung Moon:
Yes… this is how peace begins—not with treaties, but with teachers. Not with walls, but with wisdom.

The classroom is holy ground. The student is sacred. The curriculum is the compass that must guide them not just toward achievement—but toward purpose.

Let us build schools that awaken the heart, sanctuaries of learning where every lesson moves us closer to one another—and closer to God.

Topic 9: Healing Historical Wounds Between Abrahamic Faiths

Participants:

• Rev. Sun Myung Moon (moderator)

• Imam Feisal Abdul Rauf

• Rabbi David Rosen

• Archbishop Justin Welby

• Dr. Ingrid Mattson

• Rabbi Elie Abadie

Rev. Sun Myung Moon:
My dear friends, we gather as children of one Creator. Yet over centuries, our Abrahamic family has been divided by distrust, persecution, and bloodshed. Jews, Christians, and Muslims have all suffered—and sometimes inflicted—tremendous pain upon one another.

These wounds run deep. But they do not define us. We are not prisoners of the past—we are stewards of the future.

So I ask you:

How can we acknowledge and begin to heal the historical injustices and traumas between our faiths, without erasing our identities or inflaming new conflicts?

Rabbi David Rosen:
Thank you, Reverend Moon. As someone who’s worked in interfaith diplomacy for decades, I’ve learned this: healing begins with truth-telling—not accusation, but honest acknowledgment.

Jews have suffered deeply under Christian rule. Muslims have experienced colonialism in the name of Christ. And Christian minorities have been persecuted in some Islamic contexts. These are painful realities, not talking points.

But we must resist the urge to compete in victimhood. Instead, we can stand together and say: “Never again. Not in our name.”

Let us build a culture of apology—not weakness, but courage. And let those apologies be followed by action.

Archbishop Justin Welby:
Rabbi Rosen, I thank you for your grace. As the Archbishop of Canterbury, I have publicly expressed remorse for the Church’s role in antisemitism and violence. But it must go beyond words.

In Britain, we’ve begun holding joint days of remembrance—not just for Holocaust victims, but also for victims of the Crusades, the Inquisition, and more. These events foster empathy.

And I’ve seen healing happen when Christians attend Muslim or Jewish services—not to preach, but to listen. We must turn sacred spaces into sanctuaries of understanding.

Dr. Ingrid Mattson:
In Islam, we are taught to seek justice—but also to forgive. Many Muslims carry generational trauma from colonialism and war. But holding onto that pain without processing it can poison the soul.

One practical step is interfaith trauma work. I’ve seen incredible breakthroughs when survivors of different faiths share their stories in safe, moderated spaces. Tears fall. Hearts soften.

Also, women must lead here. Much of our pain has been patriarchal. When mothers and daughters sit together—across faith lines—they can model healing for entire communities.

Imam Feisal Abdul Rauf:
I agree with all of this. And I’ll add: we need to move from coexistence to co-healing.

One of the most powerful projects I’ve been part of was a shared community garden in New York—Muslims, Jews, and Christians tending the soil together. It wasn’t a dialogue. It was an experience. Trust grew alongside the tomatoes.

We must also revise our religious curricula. Too many textbooks still teach fear of “the other.” If we want peace, we must plant it early.

Rabbi Elie Abadie:
As a Jew raised in the Arab world, I’ve lived the complexity of our shared story. I know the pain of expulsion, the sting of betrayal—but I also know the warmth of Muslim neighbors, and the beauty of Islamic culture.

Healing begins when we honor each other’s contributions—not just tolerate them. Jews have lived in Muslim lands for centuries. Muslims have enriched Europe with philosophy and science. Christians have preserved sacred texts and built systems of compassion.

Let’s teach this shared heritage. Let’s create joint museums, cultural festivals, and historical projects that reflect the richness of our intertwined pasts—not just its tragedies.

Rev. Sun Myung Moon:
This is what I dreamed of—a table where truth is spoken without shame, and love rises in response.

Let me now ask:

What practical actions can we take in our local communities and global institutions to repair the breaches between us and build a lasting culture of reconciliation?

Dr. Ingrid Mattson:
Let’s start with interfaith sabbaths—regular shared weekends where people from different faiths visit each other’s homes, schools, and worship spaces.

Food, music, and conversation heal more than sermons.

Rabbi Elie Abadie:
Let us also establish Abrahamic healing commissions, modeled after South Africa’s Truth and Reconciliation Commission. These wouldn’t be political, but spiritual spaces where leaders could confess, forgive, and commit to better futures.

Archbishop Justin Welby:
And we must use our platforms. When antisemitic or Islamophobic violence erupts, faith leaders must speak—not days later, but immediately, together.

Joint statements, shared vigils, and united relief efforts send a powerful message: we will not be divided again.

Imam Feisal Abdul Rauf:
I would also encourage interfaith pilgrimages—visiting each other’s sacred cities with reverence. Let Muslims walk the Via Dolorosa in Jerusalem. Let Christians visit the Prophet’s Mosque in Madinah—if invited in friendship.

Sacred geography has power to soften even hardened hearts.

Rabbi David Rosen:
Finally, we must train young peace ambassadors. Let’s sponsor teens and university students from all three faiths to learn, travel, and serve together. They are the architects of tomorrow’s interfaith world.

Rev. Sun Myung Moon:
This… is holy work. This is how we make history sacred again—not by erasing wounds, but by healing them with humility.

We do not seek to forget. We seek to forgive. We do not deny the pain. We declare that it will no longer define our path.

Let our legacy not be division, but restoration. Let our faiths—once rivals—become family.

Topic 10: Creating a Shared Vision for World Peace Beyond Religion

Participants:

• Rev. Sun Myung Moon (moderator)

• Grand Ayatollah Ali Khamenei (represented by Ayatollah M. Al-Faizi)

• Pastor Joel Osteen

• Rabbi Jonathan Wittenberg

• Bishop T.D. Jakes

• Sheikh Tamim bin Hamad Al Thani

Rev. Sun Myung Moon:
As we close this sacred series, we must ask the final and perhaps most universal question: how do we build peace with those who do not share our faith?

Many in the world do not believe in God, or belong to a religion. And yet, they too seek meaning, justice, beauty, and peace. World peace cannot be the property of religion alone. It must be a human mission.

So I ask:

How can we create a shared vision for peace that includes people of all beliefs, including the non-religious, without compromising the moral strength of our faith traditions?

Bishop T.D. Jakes:
That’s a profound and necessary question. I often say: the soul doesn’t need a label to feel pain—and it doesn’t need a denomination to feel love.

What we must do is speak in human language. The language of dignity. Of care. Of community. If we wrap every moral truth in dogma, we lose the ears of those who need it most.

Let us lead with love in action. Feed the hungry. Shelter the homeless. Protect the vulnerable. When people see what we do before they hear what we believe, walls come down.

Rabbi Jonathan Wittenberg:
Yes, Bishop. And I’ll add: sometimes the most faithful thing we can do is listen. Especially to those who have been hurt by religion.

Many have left the synagogue, mosque, or church not because they hate God—but because they were wounded by people claiming to represent Him.

A shared vision begins when we see everyone as our teacher. The atheist who fights for justice, the agnostic who cares for the dying—they too are part of God’s great story.

Pastor Joel Osteen:
Amen to both of you. What I’ve learned is that people are hungry for hope. Whether they go to church or not, they want to believe that tomorrow can be better.

So when I talk about peace, I don’t start with doctrine. I start with the heart. I tell people: “God’s got more for you than fear. More than anger. More than despair.”

And that message connects. Let’s be the kind of believers who light the way, not lecture the world.

Ayatollah M. Al-Faizi (for Grand Ayatollah Ali Khamenei):
Thank you, Reverend Moon. In Shi’a tradition, we are taught that justice is the foundation of governance, and mercy is the soul of leadership.

Whether a person is religious or not, they can uphold justice and live with compassion. And when they do, we must recognize that goodness as sacred—even if it does not wear our name.

Let us build ethical alliances—not only interfaith, but inter-conscience. Bring together humanists, philosophers, scientists, artists. Let each contribute their wisdom to the architecture of peace.

Sheikh Tamim bin Hamad Al Thani:
I believe we must also model respectful pluralism at the national and international levels.

In Qatar, we host dialogues between religions, but also between religion and secular society. We invite differing voices—not to debate, but to collaborate.

We must speak of peace as a civic vision, not just a spiritual one. That means investing in education, culture, diplomacy—and centering every action in the question: “Does this honor the dignity of all?”

Rev. Sun Myung Moon:
Yes… yes. You have captured the heart of Heaven and Earth. What I hear from each of you is a call to widen the circle—to include those who think differently, live differently, and believe differently, without losing our light.

Let me now ask:

What shared values can unite humanity toward peace beyond religion—and how can we protect those values across generations?

Rabbi Jonathan Wittenberg:
I believe the foundation is compassion. Whether religious or not, we all understand suffering. Teaching compassion through literature, history, and personal testimony binds us across worldviews.

Let’s embed it into education—let every child grow up asking: “How would this feel if it were me?”

Sheikh Tamim bin Hamad Al Thani:
Another is truth with humility. We must teach that having strong beliefs does not mean silencing others. Civil disagreement is essential for peace.

Let’s create international ethics councils, representing faiths and secular voices alike, to advise on critical decisions like AI, environment, and war.

Pastor Joel Osteen:
Let’s also hold onto gratitude and generosity. A grateful heart is a peaceful heart. When we remind people of what’s right in the world—and in themselves—they’re more likely to build, not break.

Broadcast that message. Spread kindness like wildfire. It works.

Ayatollah M. Al-Faizi:
And let us revive the spirit of service. In Islamic tradition, the servant is the highest of people.

Let every generation know that to serve one another—elder, stranger, child—is the highest form of success. That is peace in practice.

Bishop T.D. Jakes:
Finally, we must never lose the value of hope. The world will challenge it. Darkness will test it. But as long as we pass on hope—from parent to child, from elder to youth—peace has a future.

Teach them to dream. Teach them to rise. And teach them to walk together.

Rev. Sun Myung Moon:
My heart is full.

We began this journey divided—by religion, politics, history. And yet, here we are: united by conscience, empowered by love, and focused on peace.

World peace will not come from uniformity—but from unity in heart. When the people of faith and those without it find common ground in compassion, service, and justice, we will cross the threshold into a new era.

Let us not stop here. Let this be the beginning of a new covenant—between humanity and Heaven, and among ourselves.

Thank you, each of you, for your courage, your faith, and your willingness to build what has never been built before.

Final Thoughts by Rev. Sun Myung Moon

After hearing your voices, witnessing your courage, and feeling your shared longing for peace, I can say this without hesitation:

The seed of world peace has been planted.

You have dared to ask hard questions. You have spoken with humility and power. You have honored your faith without dishonoring another’s.

From the Holy Land to the halls of government, from classrooms to cathedrals, from mosques to media, your vision has echoed the will of Heaven: Let there be peace.

But we must not let these words live only on paper. Let them take form—in our leadership, our policies, our schools, our homes. Let them be passed on not just in sermons, but in how we treat the stranger, how we raise our children, and how we forgive those who hurt us.

True peace is not a treaty. It is a transformation.

The Abrahamic family is no longer fractured. It is healing. And from this healing, the entire human family will rise.

Go forth with courage. Go forth with love. And go forth knowing that Heaven walks with those who walk for peace.

Thank you—and let us never stop building the Kingdom of God on Earth, together.

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