In April 1962, President and Mrs. John F. Kennedy hosted forty-nine Nobel Prize winnersÑalong with many other prominent scientists, artists, and writersÑat a famed White House dinner. Among the guests were J. Robert Oppenheimer, who was officially welcomed back to Washington after a stint in the political wilderness; Linus Pauling, who had picketed the White House that very afternoon; William and Rose Styron, who began a fifty-year friendship with the Kennedy family that night; James Baldwin, who would later discuss civil rights with Attorney General Robert Kennedy; Mary Welsh Hemingway, Ernest HemingwayÕs widow, who sat next to the president and grilled him on Cuba policy; John Glenn, who had recently orbited the earth aboard Friendship 7; historian Arthur M. Schlesinger, Jr., who argued with Ava Pauling at dinner; and many others. Actor Frederic March gave a public recitation after the meal, including some unpublished work of HemingwayÕs that later became part of Islands in the Stream. Held at the height of the Cold War, the dinner symbolizes a time when intellectuals were esteemed, divergent viewpoints could be respectfully discussed at the highest level, and the great minds of an age might all dine together in the rarefied glamour of Òthe peopleÕs house.Ó
In recent peace initiative (a common word) in Muslim-Christian relations, emphasis on the way forward between Islam and Christianity has been a frantic call to "love of God and love of neighbor." This call, argued in this book, provokes rival and parallel logic in the concepts of monotheism between Christian religious leaders and scholars on the one hand and Islamic religious leaders and scholars on the other. Using in places the framework of critical discourse analysis (CDA), the author analyzes some text extracts from a common word in order to expose the underlying problems of ideologies, dichotomies, identity constructions, and orthodoxy claims that are associated with the Islamic Tawhid and Christian Trinity. Drawing from various conferences and workshops convened by both religious communities as well as some social scientist insights, this book finds authentic communication in Muslim-Christian relations grounded in recognition and acceptance of the differences between Islam and Christianity. Recognizing the ideological issues in the usage of the appositional pronouns us Muslims and you Christians as suggesting dichotomy, the author suggests rather the education of both Muslims and Christians, starting from the kindergarten on the religion and beliefs of the other and to re-interpret and revise conflicting Qur'anic and biblical issues pertaining to Muslim-Christian relations.
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