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CALENDAR OF EVENTS

September 2019
S M T W T F S
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Speeches

It is not in our interest or in the interest of the World Food Programme for the United States to become too dominant a player in any of the humanitarian organizations. This is because it could create the perception that the WFP is an arm of U.S. foreign policy, whereas their neutrality, and their perceived neutrality, is critical to accomplishing their mission.

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Hamad characterizes the post 9/11 era as “a critical moment for Muslim leaders to consider the role of their faith in the world.” He considers the core of Muslim faith and argues that “Our real, daily Jihad is to achieve these internal goals, to conquer our fallen nature, not to conquer others,” a goal which if achieved will enable Islam to “be a light in the world of this new century and millennium.”

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We gather from different parts of the world in this time of need to formulate what should be the position taken by the Muslims in the changing world after what happened on September 11 in New York. For me, the so-called terrorism that is perpetrated by different people from different religions and different nations is a response to something. And for the Muslims, it is a kind of response to the challenges found by Islam or facing Islam. Among the challenges, one of the most important is the challenge of modernization. Modernization came in the world in the form of westernization.

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Government should provide incentives and support for couples as they walk the long lifelong path of marital maintenance because this does promote the general welfare. Let’s work together to implement incentives and programs to strengthen marriage and reduce family breakdown.

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Inter-religious reconciliation and cooperation is an essential condition for world peace. If religions only emphasize narrow-minded denominationalism and fail to teach true love for God and the universe, we will never free humankind from the horrors of war. In the face of this global crisis, religious leaders have to practice true love, humbly following God's Will, walking hand in hand beyond the boundaries of their own religion.

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The phenomenon which scholars have labeled a worldwide family trend toward the post-nuclear family is not inevitable. And the terrible suffering we and our children have experienced because of this weakening of the family is not inevitable.

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New religions give to families a sense of global, historical, and cosmic meaning, and in so doing, help strengthen the institution of the family in contemporary times. Most important, I think however, for the purpose of our discussion is that they are obviously rendering a service along with these other religious movements to the sustenance and the revival of the family in this very difficult time.

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Our subject is Dialogue among Civilizations. The compelling question is how to make that happen—how to do it. Rather than emphasize the role of the state, I will focus on citizens outside government and their capacity to make and build peace and build the social capital essential to economic development.

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A dialogue of civilizations is a process that requires centuries of distillation. But we cannot know unless we try. We will not try unless we imagine that dialogue is possible and that we have something to learn from the other. In order to start trying, we must engage in dialogue. That sort of dialogue can give us a better liberalism, a better world.

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One of the keys to rebuilding marriage in the West, and, I suspect elsewhere as the rest of the world develops, is to find new ways and revive old ways of publicly supporting, recognizing, and strengthening marriage as a social institution.

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Democratic character flows not from formal constitutions or Congressional acts, but from vital, character-shaping institutions in society, of which the family is the most foundational. According to Harvard professor Mary Ann Glendon, “Governments must have an adequate supply of citizens who are skilled in the arts of self-government.” These arts consist of “deliberation, compromise, consensus-building, civility and reason-giving.”

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I propose that each nation, in addition to its current ambassador, send a religious ambassador to the United Nations to serve as a member of the religious assembly, or U.N. senate. The mission of the representatives to this U.N. senate would require that they have a genuinely ecumenical or interreligious consciousness and that they have the training and ability to teach a universal, transnational ideal of peace.

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