Freedom of Religion and Peace Building
Rev. Dr. Selvam Robertson
Freedom of Religion andPeace Building
Freedom of Religion and
1
Introduction
It is
attempted in this paper to suggest that freedom of religion is a constitutional
privilege of all the citizens of India
Freedom of
religion implies one’s freedom to freely choose or abandon his or her choice of
religion subject to the constitutional and legal provisions of her/his State.
Any discussion on the freedom of religion in India
Among
the many meanings of the word peace, the following are worth remembering from
the point of this paper. Peace is the state prevailing during the absence of hostilities;
a treaty or an agreement to end hostilities; harmonious relations or a state of mutual harmony between people or groups; the
normal freedom from civil commotion and violence of a community or cessation of
or freedom from any strife or dissension; the
general security of public places or public security and order. Peace also
represents a larger concept wherein there are healthy or newly-healed
interpersonal or international relationships, safety in matters of social or
economic welfare, the acknowledgment of equality and fairness in political
relationships and, in world matters.
Reflection on the nature of peace is also bound up with considerations
of potential causes for its absence: insecurity, social injustice, economic
inequality, political and religious radicalism, and acute nationalism.
1
Indian Constitution and Freedom of Religion
The starting
point for discussion on freedom of religion and peace building is the
constitution of India
Indian
constitution unambiguously guarantees freedom of religion to all the citizens
of India and the
constitution is supreme in India
The framers of
the Indian constitution have taken freedom of religion as an inescapable
component of the Indian constitution. The inculcation of freedom of religion in
the Indian constitution is spontaneous. The untainted vision of the founders of
the Indian constitution had been to provide justice to all the citizens,
equality of people before law, freedom of thought and religion, and protection
to the minorities.
1.1
Preamble
Although the
preamble of the Indian constitution is nonjusticeable, it guides the rest of
the constitution. It directs the interpretation of the constitution. The
preamble guarantees to the citizens of India
1.1.1
Secularism
The inclusion
of the word Secular in the preamble has clarified and empowered the neutrality
of the State on religious matters. The state does not interfere in religious
matters in a secular state. Although the word secular is not defined in the
constitution its implications are vivid in some of the judgments. Accordingly, the
state shall be neutral in the matters of religion and religion should not be
used for political ends. Secularism gains unequivocal acceptance as earnest religious
bodies are realizing the possibility of living together with other religious
communities rather than hating the other.
Even after knowing that India
For example,
anti-secular advocates blame Nehru for introducing secularism in the Indian
constitution. For them, otherwise India India
While
erroneous interpretations are a challenge, it cannot be undermined that the
essential basis of a modern secular state is institutional separation of state
and religion. Politicization of religion is a major threat to secularism.
Another challenge is politico-religious communalism which is the present form
of religious influence on political matters. Accepting the reality of plurality
and upholding secularistic principles in order to work for peace is stated as “Religious
tolerance is best supported by a social pluralism and secularism, which opens
spaces for diverse religious traditions in society.”[2]
Democracy is
closely connected with secular state and hence to freedom of religion. Only a democratic form of government can
assure freedom of religion to all its citizens based on the democratic
principles of equality and justice. Equal respect for other view is one of the
crucial principles of freedom of religion and democracy. The democratic value
loaded in the Indian constitution is another proof of constitutional guarantee
for freedom of religion. When freedom of religion is uninterruptedly realized
its consequential peace is possible only through democratic acceptance of each
other.
It is said “Today
if Christianity, or for that matter any religion, had to fulfill its mission
there should be a paradigm shift. One of the important values that religions
will have to promote is democracy or a reverential attitude for others.”[3]
2
Citizenship
Indian
constitution is pregnant with the potentials for freedom of religion and peace
building. This is reflected in the articles on citizenship because the
constitution does not provide for class or grade of citizenship in India India
Whereas
the constitution wants peaceful coexistence on the basis of equality and
justice, people who desire to perpetuate inequality and injustice on the basis
of majority minority polemic are threat to freedom of religion and
establishment of peace.
3
Fundamental rights
The other
provision of the constitution which guarantees freedom of religion which is
essential for peace building is the fundamental rights found in part III of the
Indian constitution. These rights prevent any form of discrimination,
particularly on the basis of religion. The constitution is vocal in matters
that are infringing peace.
The
fundamental rights authentically and firmly enable people to ask for and stand
by their, choice of religion. Article fifteen prohibits discrimination on the
basis of religion, race, caste, sex or place of birth. Article sixteen
guarantees equality to all in terms of opportunity (employment), irrespective
of religious affiliation. Article nineteen protects freedom of speech and
expression, besides many other individual rights. Article twenty one protects
the life and personal liberty of all citizens.
Article twenty
five confers freedom of conscience and free profession, practice and
propagation of religion. This discussion is of the view that article 25 of the
Indian constitution does not guarantee the right to convert another person
although it is often claimed that the said article include such a provision. In
other words article 25 guarantees freedom of religion and freedom of
individuals to convert to any religious/ideological persuasions; and not the
freedom to convert others. Some often see conversion as a means to liberation.
It is acceptable as far as the individuals prefer to do so. Contrary to the
freedom of religion enshrined in the Indian constitution, Christian Dalits are
denied their rights and privileges on the basis of religion, particularly new
religion which they accepted.
Article twenty
six guarantees freedom to manage religious affairs. Article twenty seven
prohibits payment of taxes for promotion of any particular religion. It implies
public funds shall not be used for the promotion of any specific religion. Article
twenty eight is about freedom to attend to religious instruction or religious
worship in certain educational institutions. Article twenty nine protects
minorities’ culture and their admission into state maintained educational
institutions. Article thirty confers on the minorities the right to establish
and administer educational institutions.
The contention
that freedom of religion is one of the basic prerequisites for peace building
includes the responsibility that the minorities are sensitive to the sentiments
of others.
While the
fundamental rights are misinterpreted, for instance, the word propagation
includes the right to convert others or when fundamental rights are interpreted
as undue advantage to specific groups, freedom of religion and its resultant
peace initiatives are challenged.
4
Directive Principles
It is a known
fact that inequality and injustice are responsible for the prevalence of
opposite of peace. An awkward manifestation of injustice and inequality is the
form of denial of freedom of religion which pervasively works against peace.
Thus from the perspective of peace and freedom of religion the idea of equality
of citizens is implicit in the directive principles (Part IV A) of the Indian
constitution. It is worth realizing the fact that the directive principles are
guidelines to the states to ensure the welfare of citizens based on justice and
equality in social, political and economic life. Although nonjusticeable, the
directive principles are there to guide the states to frame policies in
consideration with equality and justice. When the states fail to do so and opt
for communal strategy inequality and injustice will prevail and freedom of
religion and peace initiatives will be relegated to back seat.
5
Fundamental Duties
Another
provision of the Indian constitution which vouchsafes for equality, justice,
peace and harmony is the fundamental duties. They aim to promote harmony and
the spirit of common brotherhood amongst all the people of India India
The
assumption freedom of religion is intrinsic to peace building without
discriminations, inequality and injustice is the major theme emerging from the
constitutional provisions related to freedom of religion and peace
building. The obvious inference is that
if peace is at stake it is not the problem with the constitution but with
people who oppose peace and promote inequality, injustice and hatred among
people of different persuasions, religious or otherwise. It is our dharma to
facilitate environment conducive to uphold constitutional rights so that peace
may be envisaged.
6
Human rights
From the
constitution we need to move towards civil society[4] where
freedom of conscience and sensitive tolerance make for an equal and open
dialogue. It can play active role in considering freedom of religion as a human
rights issue.
Freedom of
religion which is one of the prerequisites for peace is a basic human rights
according to the universal declaration of human rights. It is note worthy that Indian
constitution was influenced by human rights concerns. The universal declaration
of human rights emphasizes the importance of freedom of religion especially to
the minority communities in the world. Denial of freedom of religion amounts to
denial of basic human rights. It is very important to underline the fact that religious
rights are the means to realize other rights of the minority groups. Hence the
issue of freedom of religion is closely connected with human rights. If we
respect fundamental rights we regard human rights as well. The point of caution
is that in the UN’s declaration of human rights “religious freedom now
emphasized the right to change or maintain one’s faith, not the right to
convert or proselytize other.”[5]
Denial of
freedom of religion emerges only when the majority communities are unwilling to
recognize equality and justice to the entire fabric of society. This causes
peace-less situation. And hence any consideration for peace initiative need to
underline the fact that freedom of religion in India
7
Challenges to Freedom of Religion
7.1
Non-acceptance of Plurality
Unfortunately
communal and fundamental organizations and political outfits utilize the
religious sentiments of the people to gain political mileage and challenge the
rights of religious minority communities in terms of freedom of religion, which
in turn makes peace a remote reality. For example the Hindutva ideology is a major
threat to freedom of religion and peace.
The problem
with this ideology is rather than promoting Hindu religious values it uses
Hinduism as a vehicle to forcefully infiltrate Hindutva Ideology. The ideology
lacks acceptance as it harps on age old customs and practices and attempts to
rationalize them. As inequality and injustice are main evils working behind the
disturbance of peace, principles that promote inequality and injustice- caste,
poverty should not be rationalized and justified.
In
a plural and secular state exclusive interpretation of the aspects of culture,
nationalism etc is threat to harmony and peace. In this connection
Nationalisms- cultural, religious,
linguistic, caste, majority and Hindu are alleged to be fabricated to
impoverish freedom of religion offered to the minorities.
Majority
complex and non acceptance of plurality are behind all the communal disturbance
is vivid in India India
Another
unfounded fear is that the minorities will form separate nation within India
Attempt to
cloth re-conversion with nationalism is another dangerous threat to freedom of
religion and peace. Jesus said “Woe to you scribes and Pharisees, hypocrites!
For you traverse the sea and land to make a single proselyte, and when he
becomes a proselyte, you make him twice as much a child of hell as yourselves
(M 23:15 RSV).”
The religious
minority community is also often accused of disrespecting Hindu religion,
culture, nation, religious heroes, etc. This in fact is nurturing of hatred
between minority and majority communities, which is detrimental to any peace
initiative.
Another
pretentious effort to curb freedom of religion and endanger peaceful
coexistence is the so called freedom of religion bills. Although the title is
freedom of religion the purpose is to thwart religious freedom and peaceful
coexistence.
The present
role of religion in politics is disturbing. It does not directly involve in
politics but non religious people use it for certain advantages. It is risky as
it camouflages the uncritical mass and sentimentally manipulates people.
7.2
Inequality and Injustice
It has already
been repeatedly maintained that inequality and injustice prevent peace. Varghese Manimala points “The imbalance- imbalance of economy, imbalance
of development appalling poverty in the midst of affluence, power concentration
in the hands of a few, etc. – that we find in the world of today is hardly
helpful for the building up of peace.”[9]
Elements
disturbing the possibility of peace are also thread to progress. It is said “The
key for progress is fairness in world affairs, the development of a new world
vision concerned with the have-nots, and improved knowledge of different
cultures and religions.”[10]
It is further emphasized that, “…the current world disorder results in part
from ignorance about civilizations-unawareness or selective memory of the past
and lack of perspective for the future- and in part from the economic misery
and political injustices experienced by the have-nots, which represent some 80
percent of the world’s population all across the globe and in different
civilizations. These are the barriers for achieving the advanced state of world
order, and if we can overcome them, we will reach the optimum- a dialogue of
civilizations.”[11]
Another aspect
of peace highlighted in the graphic explanation of peace is social security.
That is “If we believe that the world is becoming a village because of
information technology, then in that village we must provide social security
for the less privileged, or it may promote a revolution.”[12]
One single
threat that is core to the non availability of peace is poverty resulting from
inequality and injustice. It is emphatically stated that “Poverty and
hopelessness are sources for terrorism and disruption of world order. Better
communication and partnerships will end the divide between “us” and “them.”[13]
Felix Wilfred remarks “Today, the threat to peace is caused not by terrorism
and organized crimes alone. The pervasive threat to peace is caused by
poverty.”[14]
In the context
of Kandamal it is said “Without justice and fairness, we cannot have peace and
reconciliation.”[15]
Swami Agnivesh points “Peace without justice will be simply a euphemism for
reinforcing the social and economic status quo.”[16]
8 Religion and Peace
Building/Initiatives
As the constitutional
provisions and human rights concerning freedom of religion are challenged due
to intolerance, inequality and injustice for the sake of gaining political
mileage, religions need to function dynamically in order to establish peace.
Needless to say that religions to function freely and dynamically freedom of
religion is mandatory. Real religious freedom facilitates mutual respect and
cooperation among religious communities in order to establish peace. Freedom of
religion for peace initiative also implies harmonious living with other
communities and respecting the other.
8.1
Living Together
Paul F.
Knitter writes “It is said that in our present age, religious people have to be
religious interreligiously. To walk one’s faith-path, one needs to be walking
with others from different paths.”[17]
Raimon Panikkar suggests “Religion is “orthopraxis” and it cannot be shelved to
some corners of life and to a few hours of practice; it has to permeate the
whole life. As religious pluralism is a gift and a challenge the religions need
to take it up with earnestness not by its denial but by learning to live with
it, and …find ways and means for mutual fecundation and fulfillment.”[18] Such a benevolent notion emerges when one is
deeply committed to build peace from the perspective of religions. A deep
involvement for the cause of peace calls for change in our perceptions. Paul F.
Knitter affirms, “Study, prayer, interreligious dialogue, and action to promote
justice, peace, liberation, and the integrity of creation have changed me.”[19]
He also maintains “A new way of understanding other religions implies a new way
of understanding Christianity.”[20]
It is further reiterated “Freedom of conscience demands that boundaries be kept
porous, as indeed most borders will be in a globalizing world.”[21]
8.2
Pluralist Perspective
While seeking
harmonious living and mutual respect for others are essential constituents of
peace a pluralist perspective also will be helpful. It is clearly stated “Religious
pluralism is the proper attitude that promotes religious freedom and freedom of
religions, it encourages respect for the free expression of one’s religious
beliefs and respect for the right of each person to associate with others and
to organize with them for religious purpose.”[22]
A pluralist
perspective also helps overcoming constrains within one’s own tradition. For
example “Not only is the freedom to follow one’s religious law important,
equally important is the freedom to transcend those laws. In this way, the
understanding of religious enlightenment is ultimately supportive of the
understanding of religious freedom as pluralism.”[23]
8.3
Interior of Religion (Mystery)
The principle
of pluralist perspective can be substantial if the approach to the ultimate is
pursued with humility because of its unfathomable and infinite greatness. In the words of Paul Tillich
“The way is to penetrate into the depth of one’s own religion, in devotion,
thought and action. In the depth of every living religion there is a point at
which the religion itself loses its importance, and that to which it points
breaks through its particularity, elevating it to spiritual freedom and with it
to a vision of the spiritual presence in other expressions of the ultimate
meaning of man’s existence.”[24] It
is also true that “There needs to be a true transcendence of religion, the
ability to go beyond one’s religion and reach out to others in an active pro-existence
and only then we can be called religious in the true sense of the term,
otherwise we tend to be fundamentalists.”[25]
In this
context our understanding of the ultimate may need reconsideration because “Reality
is intrinsically complex, rich, intricate, mysterious.”[26] In
the words of John Hick “I suggest that the best religious account we can give
of the global situation is that of a single ineffable Ultimate Reality whose
universal presence is being differently conceived and experienced and responded
to within the different human religious traditions.”[27]
The
mystical/ultimate/reality beyond the temporal expressions can be a base for
working together for peace. It does not mean that there shall be only one
single religion.
It is not just
enough to follow pluralism and accept limitation before the beyond, in order to
contribute to peace religions need to co-operate and support each other. Raimon
Panikkar suggests “The idea of a universal religion appears not to be feasible,
and in the given situation religions need to acknowledge one another as
co-travellers towards the Absolute offering mutual support and enrichment.”[28]
8.4
Dialogue
To live
together we need to follow the principle of pluralism which in turn leads to a
mystical beyond which could accommodate most of the religio- ideological
traditions. This recognition calls for a dialogical living and working among
the many faith traditions. In the words of Raimon Panikkar, “Truth although one
is multifaceted and we can only have a glimpse of some of the aspects of the
truth, as the world famous story of the blind men and the elephant indicates.
We are conditioned by our perspectives, attitudes and culture; and what is
needed is that we accept these limitations and cooperate with others in the
search for Reality.”[29] A
sincere dialogical initiative can bring about peace. John Hick writes “Dialogue
between the faiths must continue on an ever-increasing scale. But the only
stable and enduring basis for peace will come about when dialogue leads to a
mutual acceptance of the religions as different but equally valid relationships
to the Ultimate Reality.”[30] Sincerity
in dialogue is imperative for positive result. In the words of Ravi Tiwari “No
experience of dialogue is worthy if it is conducted, or engaged in, without
sincerity and integrity of purpose.”[31] The
urgency of peace is emphatically stated as “People of various religious
affiliations have to join hands even if their leaders fail to support them in
the peace building effort; otherwise the future of the world is in great
danger.”[32]
8.5
Human Rights
Freedom of
religion is a human rights issue and when it is treated as a human right issue
the possibility of working towards peace will be easier for the simple reason
that “Human rights and religion are interrelated in connection with the freedom
of religion.”[33]
Felix Wilfred suggests the following
steps: “Religion can play a significant role by involving itself in the
dynamics of peace. First of all, no social harmony is possible without
recognition of the dignity and rights of people. By defending human rights
Christianity will effectively champion the cause of peace in the Asian
societies. Secondly, Christianity could become an active force in developing
the values and attitudes which the creation of peace requires. Thirdly, the
contribution Christianity could make is to instill the spirit of dialogue as an
indispensable and effective method for the promotion of peace. The contribution
at these levels will bring Christianity into dialogue and cooperation with
other religious traditions of Asia .”[34]
Peace
initiatives are a very necessary contribution religions can make apart from
their regular functions. The necessity of peace building is indicated as “Just
as protection of human rights should be a treat concern of the religions so
also today’s world torn asunder by wars and conflicts calls for a big and
urgent task of peace building.”[35]
While calling attention to consider freedom of religion as a human rights
concern “One important factor that has to be recognized by all is the basic
freedom of every human being and this includes also the freedom of religion. This
is a freedom that is granted by all civilized nations of the world, and
especially those nations where democracy is the form of government. While we
assert for ourselves a freedom to embrace the religion which we believe to be
of divine origin, we cannot deny an equal freedom to those whose minds have not
yet yielded to the evidence which has convinced us.”[36]
8.6
Humanness
It is again
crucial from the point of religious contribution to peace that one has to
understand the commonality of human race that is behind all the differences.
This fact is clearly stated as “In spite of all constraints and complexities it
must be possible for people of goodwill to come together on the common ground
of our basic humanity, protected by a regime of human rights and affirmed in a
commitment to fundamental duties.”[37]
To move further “Freedom of religion is clearly one of the most basic rights of
human beings, for it is rooted in the nature of what they are. It is, perhaps,
for this reason that the challenges to this freedom have also been often
regarded as violations of what it is to be a human person.”[38]
A
comprehensive way of understanding humanness is found in the expression of
A.P.J. Abdul Kalam as “In whatever field
we work, be it science, technology, medicine, politics, policing, theology,
religion or the judiciary, we have to remain in the service of the common man
whose well-being is central to all human knowledge and endeavor.”[39]
This conviction is the crux if religions earnestly seek to contribute to peace
building.
Another
important insight that will help peace building is that “We must all remember,
very often we tend to forget that religion is an accident of birth except
perhaps for that minuscule minority which might adopt it by choice. It is,
therefore, essential that we realize that the purpose and objective of every
religion is to foster peace, harmony, brotherhood, and not to quarrel
needlessly.”[40]
To establish peace each religious persons need to ask the genuine question,
what could have been my standpoint had I been born in another religion than the
one I am following.
If the above
principles are not viewed seriously, religions need to concentrate on them. It
is suggested that “What religion needs to do is to make the human beings
realize their common humanity and strengthen the bonds of friendship and
affection. If religions become a barrier in this mission of theirs they should
have the courage to disown such fake religions and religious leaders, and work
for the true religion where people will realize themselves as brothers and
sisters with a common mission to work, and effect the liberation of man.”[41]
A further insight in this direction is “Religions
need to realize that they are only means; they are not an end in themselves.
Human beings are not to be made slaves of religions; rather they must
experience freedom in religion and
freedom for religion.”[42]
To put the matter into perspective, we need to realize that “Tolerance towards
principles of other religions, respect of human rights and the rights of minorities
must be the basis of peaceful coexistence.”[43]
9
Conclusions
One of the prerequisites for any form of peace building
efforts is freedom of religion which is often challenged by majority minority
conflicts and its resulting gross injustice and inequality. Prevalence of
injustice and inequality causes hostilities. At this juncture nonreligious
bodies using religious sentiments for other than religious reasons add fuel to
fire.
The
commitment of Indian constitution to establish justice and equality which are
basic to peace and peaceful coexistence often come under the attack of
misrepresentation and misinterpretation generating willful disturbances.
It is
important that we need to follow the constitutional commitment to establish
communal harmony and fraternity which help peace building. It is also our basic
duty to contribute towards facilitating conducive atmosphere for the principles
of constitution to function.
Poverty
which is the net product of injustice and inequality of all sorts is the main
challenge for the peace initiatives. It needs to be counted by opposing the
plans for any form of dominance; and allowing healing to take place.
As
freedom of religion a constitutional and human rights guarantee is a basic
requirement for peace building, religions need to learn to live together by
accepting and respecting each other. It can be possible if we approach the
ultimate as mystery and consider our knowledge of it as partial. Once the
source of superiority claims is properly understood dialogical activities among
varying faith-traditions towards peace initiatives become meaningful.
In
order to make peace initiatives relevant and positive our dialogical endeavors
need to rest on human rights concern based upon the common humanness behind all
the apparent differences and undertakings in a sustainable way.
Religion and Dialogue
[1] Rudolf C. Heredia, “Mission India
[2] Ibid.,
p.12.
[3]Varghese
Manimala, Toward Mutual Fecundation and
Fulfilment of Religions (Delhi
[4] Rudolf C. Heredia, “Mission India
[5] Ibid.,
p.17.
[6]
S.M. Michael svd, “Religious Violence in Orissa: issues, Reconciliation, Peace
and
Justice,”
Mission Today xi/3 (July-September
2009): p. 258.
[8] Ibid., p.129.
[9]
Varghese Manimala, Toward Mutual
Fecundation and Fulfilment of Religions
(Delhi
House and ISPCK), 2009,
p.527.
[11] Ibid.,
p. 25.
[12] Ibid.,
p. 36.
[13] Ibid.,
p. 24.
[14] Felix Wilfred, Religion and Culture for social Amity (Bangalore
[15]S.M.
Michael svd, “Religious Violence in Orissa: issues, Reconciliation, Peace and
Justice,”
Mission Today xi/3 (July-September
2009): pp.257-258.
[16]Swami Agnivesh., “Promotion of Peace
through Social Justice,” in Towards a
Culture of
Harmony and Peace, edited by T.D. Singh (New Delhi &
Kolkata:Delhi Peace Summit & Bhaktivedanta Institute, 2005), p. 185.
[17] Paul
F. Knitter, Introducing Theologies of
Religions (Maryknoll , New York
Books,
2002) p.xi.
[18]
Raimon Panikkar, “Introduction,” in Toward
Mutual Fecundation and Fulfilment of
Religions,
Manimala(Delhi
[19]
Paul F. Knitter, Introducing Theologies
of Religions (Maryknoll ,
New York
Books,
2002) p.4.
[20] Ibid., p.13.
[21] Rudolf C. Heredia, “Mission
[22]Jove Jim S. Aguas, “Religious
Pluralism and Freedom of Religion,” Journal
of Dharma 31/1 (January-March 2006): p.80.
[23] Warayuth Sriwarakuel, “Religious
Freedom,” Journal of Dharma 31/1
(January-March
2006): p.49.
[24] Paul Tillich, Christianity and the Encounter of the World Religions (New York and London
[25]
Raimon Panikkar, “Introduction,” in Toward
Mutual Fecundation and Fulfilment of
Religions, Varghese Manimala(Delhi
[26]
Paul F. Knitter, Introducing Theologies
of Religions (Maryknoll ,
New York
Books,
2002) p.7.
[27]
John Hick, “The next Step beyond Dialogue,” in The Myth of Religious Superiority: Multifaith
Explorations
of Religious Pluralism, edited by Paul F. Knitter (Maryknoll , New
York
[28]
Raimon Panikkar, “Introduction,” in Toward
Mutual Fecundation and Fulfilment of
Religions, Varghese Manimala(Delhi
[29] Ibid., p.15.
[30]
John Hick, “The next Step beyond Dialogue,” in The Myth of Religious Superiority: Multifaith
Explorations
of Religious Pluralism, edited by Paul F. Knitter (Maryknoll , New
York
[31] Ravi Tiwari, Reflections and Studies in Religion (Delhi
[32]
Varghese Manimala, Toward Mutual
Fecundation and Fulfilment of Religions
(Delhi
House and ISPCK), 2009,
p.527.
[33] Ibid., p.515.
[34] Felix Wilfred, Religion and Culture for social Amity (Bangalore
[35]
Varghese Manimala, Toward Mutual
Fecundation and Fulfilment of Religions
(Delhi
House and ISPCK), 2009,
p.522.
[36] Ibid., p.560.
[37] Rudolf C. Heredia, “Mission
[38] William Sweet, “Freedom of Religion
from Tolerated Practice to Human Right,” Journal
of Dharma 31/1 (January-March 2006): p.28.
[39]
A.P.J. Abdul Kalam, “The Joy of Human Life,” in Towards a Culture of Harmony and Peace,edited by T.D. Singh (New
Delhi & Kolkata:Delhi Peace Summit & Bhaktivedanta Institute, 2005),
pp.13-14.
[40]
A.M. Ahmadi., “Towards a Global Society,” in Towards a Culture of Harmony and Peace,
edited by T.D. Singh (New
Delhi & Kolkata:Delhi Peace Summit & Bhaktivedanta Institute, 2005), p.
18.
[41]
Raimon Panikkar, “Introduction,” in Toward
Mutual Fecundation and Fulfilment of
Religions, Varghese Manimala(Delhi
[42] Ibid., p.19.
[43] Ezekiel Issac Melekar., “Concept of
Judaism,” in Towards a Culture of Harmony
and
Peace, edited by T.D. Singh (New Delhi &
Kolkata:Delhi Peace Summit & Bhaktivedanta Institute, 2005), p. 19.
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