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Centro Argentino de Estudios Internacionales / Entelequia. Revista Interdisciplinar “liberation theology” in a global and in a pan-European and ecumenical fashion. The alternative would be a European ecumenical theology of global peace and justice that challenges the present ongoing hegemonistic project of the United States of America and that links the forces opposing the ongoing wars, especially the one in Iraq, in favor of a global order that is based on extreme bias. But people need to know that Islam is a universal religion, and that there is nothing aggressively oriental or anti-Western about it. Lewis's line, on the other hand, is that Islam is an inherently violent religion," she said. "We have to take the extreme right- wing groups very seriously," she says. "This is the European form of fundamentalism; because we don't express discontent in a religious form it comes out in a right-wing way. It's the desire to belong to a clearly defined group combined with a pernicious fear of the other -- a sense of pent-up rage and disappointment with multi-cultural society giving way to this kind of emotion, which feeds into fundamentalism." Armstrong's Muhammad: a Biography of the Prophet has sold millions of copies since it appeared in 1996, and she has become used to accusations of being "an apologist for Islam", while not taking much notice of such rhetoric. "It is very nice that people think that the book was written by a Muslim," she says, "but what a religious scholar tries to do is to enter into a religion by a leap of the imagination, in order to understand not just the beliefs, or the history and doctrine, but also the underlying feel of the religion, and I try to do this with all religions and not just with Islam. I did the same when I wrote the history of Judaism, and I am doing the same now that I am writing a biography of the Buddha." Armstrong is currently also working on a history of the period from 800 BC to 200 AD when many great world faiths came into being. "Europe," she says, "is about the only place where religion does not matter much. People in Europe might need to rinse their minds of all their bad and lazy theology. People in Europe have not yet asked the big questions about religion; they have tried get rid of primitive forms of religion, but very often what we see in the churches today is exactly the kind of religion that these people are trying to get rid of... Jesus would be horrified by the practices of the church today. I would love to show him around the Vatican, when Christians cannot even share a church together. He would be appalled, much as Mohamed would be appalled if he knew that September 11th was done in the name of Islam." (…) How does she think that the Western world and Islam can come together? Is there any common ground between them? Armstrong believes that both sides should try and deal with the extremism in their midst. (…) "Similarly, the West has got to learn that it shares the planet with equals and not with inferiors. This means giving equal space in a conflict such as that between Israel and Palestine. It doesn't mean just using governments to get oil: you promote Saddam Hussein one day, and the next day he becomes public enemy number one. The West promoted people like the Shah of Iran simply because of its greed for oil, even though he had committed atrocities against his own people. There should be no more double standards, because double standards are colonialism in a new form. Western people have also got to disassociate themselves from inherited prejudices about Islam." (…) "Muslims can run a modern state in an Islamic way, and this is what the West has got to see... There are all kinds of ways in which people can be modern, and Muslims should be allowed to come to modernity on their own terms and make a distinctive Islamic contribution to it." (Source: http://www.islamfortoday.com/karenarmstrong02.htm) Arno Tausch, Christian Bischof, Tomz Kastrun, Karl Mueller 58
Centro Argentino de Estudios Internacionales / Entelequia. Revista Interdisciplinar international law, the United Nations, and respect for the different cultures of spirituality around the globe (see the different essays, starting from the cultural traditions of Christianity, Islam, Judaism, and Marxism in Tausch, et al. 2000). One cannot underestimate the possible catalyst role of Euro-Islam in that context: challenging neo-liberal and hegemonistic globalization in favor of a European Union characterized by cultural tolerance, social justice, and an openness towards increased cooperation with and migration from the Mediterranean partner countries of the European Union. A positive attitude towards a successful accession process of the Turkish Republic to the European Union is a sine qua non in such a political counterproject. In appendix 1 to 5, and in appendix 13, we further analyze the religious or secular landscape of the European countries and Israel, which, as we stressed, forms part and parcel of the ESS survey effort. Further reference to these data will be made in Chapter 7, which deals with the conclusions to be drawn for policy makers. Arno Tausch, Christian Bischof, Tomz Kastrun, Karl Mueller 59
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