capable of producing an active resistance to evil he found present in the

Capable of producing an active resistance to evil he

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than a passive virtue . . . capable of producing an active resistance to evil,” he found it present in the Bhagavad Gita.[65] As a result, Ghandi transformed the Bhagavad Gita from a story that authorized killing to one of nonviolence reflected from the story of Jacob wrestling with the stranger and Jesus’ Sermon on the Mount.[66] Lastly, Martin Luther King, Jr. also drew insight from Buddhism, Hinduism, Christianity, and Judaism.[67] For instance, connecting Gandhi with Jesus Christ, he saw Gandhi’s philosophy of nonviolence as similar to Jesus’ suffering on the cross.[68] Therefore, King’s theological theme was the idea that “unmerited suffering is redemptive,” meaning he constantly reminded blacks that they would experience a “season of suffering” before they would achieve justice.[69] In general terms, King’s theology focused on values grounded in religion —justice, love, and hope.[70] In short, as Tolstoy, Ghandi, and King illustrate, “narrative traditions are not mutually exclusive.”[71] They are connected through themes and, therefore, allow religions to engage in interreligious dialogue. As this essay’s previous sections show, religions have, indeed, taken part in dialogues beforehand. As a further example, religious leaders gathered at the UN’s Millennium Peace Summit in September 2000 to mark the turn of the millennium.[72] A milestone in itself, as the UN is not a common ground in the sense of a ecumenical meeting inside a church, synagogue, or mosque but rather a global common ground, the Summit’s conversation encouraged that world’s religious communities stop fighting and arguing amongst 7/15
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themselves and begin working together for peace, justice, and social harmony.[73] As then UN Secretary General Kofi Annan addressed to the Summit, “Whatever your past, whatever your calling, and whatever the differences among you, your presence here at the United Nations signifies your commitment to our global mission of tolerance, development, and peace.”[74] Moreover, as transnational corporations increasingly become actors in the international system, one could argue that religious communities have agreed on “the emerging global ethic” which consists of three major components: 1) corporations are prohibited from involving in bribes and corruption, 2) corporations are prohibited from discriminating on the grounds of race, religion, ethnicity, or gender in the conduct of business, and 3) corporations are prohibited from activities that pose a significant threat to human life and health.[75] Simply put, these components are, in themselves, religious values used to regulate the way transitional corporations increasingly engage in the global market. The bottom line is that the pieces of interreligious dialogue to manage religious diversity and to avoid violence are there, but the problem may be of globalization’s intentional and/or unintentional consequence of making religions more conscious of themselves as “world religions,” as well as the undesirable consequences of disrupting traditional communities, causing economic marginalization, and bringing individuals mental stress—all reinforcing religious cultural characteristics and identities. Hence, the relationship between
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