At the onset of the twenty-first century, a new relationship is being forged between my own Greek Orthodox Christian community and the Turkish Muslim community of the United States. That such a dialogue occurs at all surprises some within and beyond these communities, not understanding that such a dialogue has a long and complicated history in Turkey itself. Still, the stereotyped, traditional conflict between the Greeks and Turks has always been more complicated than what is portrayed outside of Greece and Turkey. The fact that the nascent American version of this dialogue between two communities has developed largely following the events of September 11, 2001, is therefore somewhat coincidental; that it has evolved in a society coming to terms with cultural and religious realities largely ignored by the majority prior to those events has only created an atmosphere where our work is increasingly perceived as necessary within both communities.

When coming “face to face” in dialogue, it is always an honor to be with so many people of like mind, who, for the sake of peace and justice and the higher ideals of their individual professions of faith and spiritual law, seek what St. Paul calls “a more excellent way.” Surely we “religious types” and others whose intellectual currency is the exchange of ideas between cultures, are in our day and age (a tense time of fear and resentment) unique stewards of a special and exceptional place in history. As representatives of our respective cultures and faiths, as representatives of what our individual culture’s legacy has shaped each of us to be, we are the inheritors of a vast wealth of knowledge, beauty, and pain. Surely, even though we are inheritors of history’s conflicts-which admittedly, sometimes color our more noble attempts to turn mere tolerance into understanding-we should be able to find some purpose and encouragement in that same history. This is not an easy thing in our time, in this age of constant media noise and lack of historical context.

The Greek Orthodox Christian and Turkish Muslim communities share a unique past; hence, our dialogue emerges from a complex, and, at times, painful history that Orthodox Christianity and Islam, Greece and Turkey have suffered and shared.

Yet we have come a long way. We have traveled a difficult road filled with many obstacles, physical violence, and the metaphorical obstacles of our intellectual insecurities that have perhaps hampered our higher aspirations even more than the former darkness of our historical conflicts. The influential and intellectually challenging Muslim thinker Fethullah Gülen puts it in another way, in broader terms, when he writes:

Negative feelings and attributes often defeat people, pulling them under their domination to such an extent that even the religions that guide people to goodness and kindness are abused, as well as the feelings and attributes that are sources of absolute good.

How truly these words reflect the experience for so many of us and for our ancestors. And struggling with religion’s truths-perhaps too weighty for us to comprehend fully and therefore abused by all of us, each of us misapplying our own ideals to baser human endeavors-we have suffered. What we did not understand was that we were suffering together. In retrospect, our shared history contains hope for our shared destiny.

Allow me to depict an image from our shared past, to recount an event shared by Greek Orthodox Christians and Turkish Muslims that is often overlooked. However, it has silently brought a message to us through the ages. In Istanbul, there are two images in the Patriarchate at the Phanar, two mosaics. They grace the foyer at the entrance of the main office building. On the one side is a depiction of St. Andrew, the First Called of Jesus’ Apostles and the first Bishop of Byzantium. With him is Stachys, Andrew’s successor (from 38-54 CE) in a long line of bishops who have made Byzantium, Constantinople, and Istanbul their home to the present. On the other side of that foyer at the Phanar is a mosaic that depicts the Patriarch Gennadios. He stands with his hand open, receiving a document being handed to him by Sultan Mehmet II in 1453. It is the Firman, the legal document guaranteeing that the Orthodox Church would continue its traditions and mission among its people during Muslim Ottoman rule.

The first image depicts the beginning of one of our peoples’ faith traditions. The next image depicts the inherent understanding of tradition that the progenitors of the Turkish nation had and would continue to keep. Our shared history is, obviously, something less than perfect. It is a human story about human people. Nevertheless, time and the tides of numerous historical fortunes have brought us to this moment in the United States. And we are together at this moment, in yet another time, in ways that could have only occurred because of this culture’s strengths. Imagine what this dialogue might mean to our ancestors if they were to see us now-Turks and Greeks together, sharing freedom, sharing meals at banquets, working together in a common cause and, most importantly, hoping for a still better future.

I, a Greek Orthodox bishop, one born in the United States, whose spiritual ties are to that great city on the shores of the Bosphorus, have stood before Turkish audiences and the people of America’s multi-cultural, multi-ethnic faith traditions, as an honored guest. We have been together at a table laden with the true food of human being-of human existence: understanding, mutual respect and hope.

Our future is contingent upon our acknowledgment of the past. History is always the greatest teacher. And after the long, difficult history of our interactions, we have something else that can and must help us become even greater witnesses: each of our own cultures and of the shared experiences we still remember. It is perhaps a difficult truth to embrace, but those who have been enemies quite often understand each other better than those who have never been part of their conflict. In the film, The Matrix Reloaded, one character says to another, whom he has just fought: “You never really know who someone is until you fight him.”

At this point in our history, when the need to fight has long passed, we have an opportunity to look at each other in a unique and intense way, and seeing one another in truth and love, we may yet see ourselves in the other. And this then may become the key to our common future and works of righteousness done in shared hope for a better world.

So, perhaps we have even managed to give goodness to the world together, to save what was the best of our respective histories, and allow the future to be a mirror, worthy of the deepest truths of our faiths, in which to see the truest reflection of our humanity. Turan Oflazoðlu says, “What we need is to enrich ourselves with those aspects of foreign culture which are not congenial to our nature.” We must seek the “other” amongst us and invite them into our lives. We must share our hopes our fears, our joys, and our sorrows. We must find ways of transcending our conflicts, both historical and intellectual, and create a new future together. My reflection on this dialogue is that, “We are the world in small.” May we may now truly praise the Creator’s gift of life in all its diversity, and walk together into the future in a new way. I hope that we will take the second step with the same sense of warmth and respect that we have experienced the first step. To quote the late, great prophet of reconciliation, Ecumenical Patriarch Athenagoras- ἐλάτε νά κοιτταχOούμε – “come, let us look into one another’s eyes.”

The Example of Greek-Turkish Dialogue in Post-9/11 America
Bishop Demetrios of Mokissos
Greek Orthodox Archdiocese of America,
Ecumenical Patriarchate of Constantinople

‘Peaceful coexistence is the most important project of our era. But we cannot do it alone or in isolation; we must do it together.’

The world has become very small.

Mass communications, mass travel, and economic interdependence have created a contemporary world in which we as individuals and groups no longer can live in isolation from other groups as well as we could have in previous periods. Nations and groups of people who barely knew of each other now see each other’s lives and worlds in living color and in real time through television and the internet. Governments who counted on secrecy and submission just a few years ago now find themselves humbled, bewildered, and even overthrown through mass communications that broadcast their tyrannical deeds—and the bravery of those who resist them—to the entire world. Regions who thrived in their own prosperity in isolation from the poverty and stagnation of other regions now find their economies racked by volatility as globalism ties the purse strings of world commerce together into complicated knots.

The world has become small, and we are with each other—knowing of, affecting, and interacting with each other—more than we ever have in the history of the world. And we are not the same. Yes, we are all human beings. Yes, all of us are subject to the universal conditions of human existence like uncertainty, change, loss, and death. But how we deal with those conditions and what we make them mean depends in large part on our distinctive cultures, backgrounds, languages, and histories. Herein lie the differences in the human family. We do not think the same. We don’t pray to the same gods. We don’t choose the same cultural values. We don’t share specific histories. We interpret the world, and ourselves in it, in very different ways.

Given these differences, how can we all live together? Is peaceful coexistence possible globally, regionally, or even within one family? If so, what are the necessary components that create it? In other words, what are the preconditions—philosophically, socially, politically, culturally, or otherwise—for peaceful coexistence among different people? These are powerful and complex questions that require asking even more questions in order to answer.

First we must ask questions of history.

Have we as human beings ever lived together peacefully? Have people of very different faiths, for example, ever lived with each other for a sustained period of time without seeking to oppress or eradicate each other? Answering these questions requires a significant and thorough study of world history.

If we determine that sustained peaceful coexistence has been achieved in certain situations—for example, under the Ottomans in the fifteenth century, or in thirteenth-century Spain—we must further determine what factors allowed that coexistence to occur. What were the specific conditions—economic, political, social, cultural, etc.—that made that coexistence possible? These conditions and factors are myriad; to distinguish them so that they can be meaningful to us today requires intensive analysis from highly skilled and knowledgeable individuals.

Once distinguished, can the conditions that made peaceful coexistence possible elsewhere and in a different era be transported to the present time, into a current situation of conflict and violence? Can the conditions be recreated today, the present time, although taken from the past? This may seem simple, but it is not. People change from era to era. Notions of what is permissible, moral, and just change over time even within one culture, much more across cultures. What worked in a previous period, in terms of a conception of societal harmony and justice, cannot simply be picked up and moved into a new era with different notions of morality, truth, society, etc. Things must be translated first, and even before being translated, we must determine if the factors in question can be translated at all. Worldviews may have changed so much in the intervening centuries that they no longer work as viable concepts for today.

If certain conditions and factors that generate peaceful coexistence can be translated from the past into today’s world, they must then be implemented socially, culturally, politically, economically, and legally. In many instances, this will require a fundamental overhaul of current socio-political systems. Transformations of this nature are daunting simply because of their sheer magnitude. Moreover, such societal transformations contain within them the seeds for violence and injustice. They rarely happen without conflict. Implementation of new societal structures must happen in a way that minimizes or omits opportunities for breakdown, violence, and retribution from those who may feel left out or trampled upon by the changes. Otherwise, the implementation of a new system for peaceful coexistence ends up perpetuating yet more violent conflict.

These are the questions we must ask of history. But we cannot stop there. We must also ask questions of the religions.

What is the general stance of our religious traditions to those who do not share its beliefs and commitments? Does it demand eradication of all contrary belief systems and the people who propagate them? Or does it request accommodation of ‘the stranger,’ or those who believe and live differently? In short, do people of faith ground themselves into patterns of tolerance or intolerance as they root themselves in their faith traditions?

These are difficult questions to answer because the religions themselves, as historical entities that grow and change over time, sometimes seem to have multiple ways of being with regard to peaceful coexistence. Over the centuries, adherents of the largest two religions in the world—Christianity and Islam—have lived both peacefully and non-peacefully with each other, and with people of other religions they encountered. Certainly, the teachings of both religions encourage peaceful coexistence in their respective sacred texts and traditions. However, both these religions also have suffered violent expression in the hands of those who either ignore the teachings of coexistence, or twist the teachings to justify violence and terror.

Whatever our religious traditions were intended to be, the fact is that historically they have been used to perpetrate some of the worst imaginable violence ever created in the human family. And we have to face this hard fact with courage, and with resolve to enlist our religious traditions as major players in the project of peaceful coexistence.

The potential for religious conflict in society is the chief reason why societies that have achieved peaceful coexistence to any extent champion religious tolerance as a chief civic virtue, and they actually implement that virtue into society culturally and legally. Given the diverse and absolute claims of many religious and moral traditions, tolerance is really all we can ask of people. We cannot, in a truly pluralistic society, expect morally committed or devout persons to embrace or to celebrate practices that they, due to their faith or ethics, consider to be sinful, heretical, or abhorrent. We cannot expect them to acknowledge the legitimacy of gods, or modes of worship, or ways of life they consider to be false. To expect this in the realm of religion is to be fundamentally intolerant. We cannot advocate, in the name of tolerance, a society that tolerates everything but certain forms of traditional religious or moral conviction.

Tolerance, then, is the capacity to put up with or to accommodate ideas, beliefs, and behaviors that one finds deeply problematic, and is society’s most essential civic virtue, especially in societies as ethnically, religiously, and racially diverse as many countries are becoming in this period of globalization. Daily life in such societies simply will not move along if the citizenry cannot practice basic tolerance. Of course, simply gritting our teeth and grudgingly putting up with others we don’t like or with whom we disagree is the low-water mark of societal growth. Ideally, we would grow to a place of greater understanding and appreciation for those who are radically different from us, even if we still do not accept or agree with their beliefs or practices. Sometimes, however, basic tolerance, especially in matters of religion, is the best we can do.

These are the questions we must ask of our religions. But we cannot stop here, either. We must also ask questions of ourselves.

We must search ourselves and examine our hearts. Are we really committed to living together with people who are different from us? Do we really accept the fact that we as people will never all believe, think, pray, live, or act the same—and that we just have to deal with it? Or do we resent these ‘facts on the ground’ and spend our efforts trying to coerce others or force them into changing to be more like us? Or, having given up on making other people like us, do we isolate ourselves into enclaves of sameness and construct the daily arc of our lives so that we don’t have to encounter many people who are different from us?

Part of the reason why achieving peaceful coexistence is so challenging has to do with individuals. All the legal, cultural, and societal structures that support peaceful coexistence may be in place; however, they will fail to show results unless one thing is true—people genuinely must want to live in peace. This is not a given. While we may think, and commonly say, that all people really want is to live in peace, this is not true. Not everyone wants to live in peace. Often people put qualifiers to the prospects for peace in their lives and worlds. For example, they say, ‘I want peace in my region, but not if it means giving up any of our land.’ Or, ‘I want peace in the region, but we cannot allow attacks on our national honor.’ In other words, we say we want peace, but not if it means we have to give up something that we deem more important than peace. Many of us value other things more than peace.

Even in our personal lives, in our relationships with family and friends, we often keep grudges and enmities in place for years and years despite many opportunities to do away with them and create peace. Why? Because we would have to give up something that we value more than peace, in order to achieve peace in that situation—a feeling of being right, a sense of superiority, the perverse joy we take in condemning other people or groups, and other things. We have to let go of these types of things to create peace, yet we often prefer them to peace. So, the conflict and tension endure year after year, and all the while we are saying, to ourselves and to others, that we want peace. We are not being honest about the situation. We value other things more than peace.

Ultimately, achieving peaceful coexistence at the individual, interpersonal level has to do with a person’s capacity for difference. How comfortable are we with people who are different from us? Do we feel threatened by them? Do we feel nervous around them? Or, can we be relaxed and comfortable within ourselves even when surrounded by people who believe, look, and act differently than us? Today’s global world demands all of us to expand our inner capacities for difference, so that we are not easily threatened by people who are not exactly like us. All of us must stretch our comfort zones beyond their current boundaries.

These are the hard, searching questions we must ask ourselves.

Only when we give ourselves authentically to these questions with a view toward creating sustained, peaceful coexistence will we have a future worth living for. Moreover, all of us must do this work together—religious and secular, liberals and conservatives—all of us. Otherwise, the forces of globalization that have made our world smaller will bring with it new and more barbaric forms of hatred, oppression, and violence.

Achieving peaceful coexistence is, then, the most important project of our era. And we must give ourselves to it wholly, with our fullest capacities for knowledge and understanding, with our truest intentions for truth and justice, and with our bravest strengths in order to journey through the challenges and difficulties that the process entails. We most certainly can do it. But we cannot do it alone or in isolation; we must do it together.

Recently I was reading a book called The Geography of Thought. To my surprise, the author claimed that Eastern and Western people had different types of cognition, meaning that they think differently, perceive the world differently, explain relations of causality differently, and solve their problems differently. As I was pondering all these differences, a friend of mine, Kelli, ebulliently came up with an idea. We would each separately write a ‘Where I’m from’ poem and compare them. Since I was born in the East, and she was born in the West, we would see the differences between us, as well as the similarities, helping us to understand each other better and enrich us culturally and informatively. In order to write the poem I began to think about my roots and heritage and also my personal experiences. The experience made me dive deep in my thoughts and feelings, and explore myself again. Writing this poem was helpful and good for me psychologically. Here is the final product.

Where I’m from
By Sumeyra Tosun

I am from the sons of Adam and the daughters of Eve and from the nomads of the Toros Mountains and the grandchildren of Mawlana Jalal ad-Din Rumi.

I am from a specially sifted extract of clay in the very beginning, then from a clot clinging, then from a chewed lump, and then from created bones and clothed flesh.

I am from impassable mountains, cranes that are dignified as well as shy, tireless horses,

from the daystar to find my way, wisdom, hospitality, and righteousness, and from kismet, not luck.

I am from Istanbul, the city of dialectics, the city that is born every day and dies every day, and the city that stands in limbo

from the scent of narcissus in winter and baby’s breath in summer.

I am from sweat, blood, elbow grease, and honor, not easy money.

I am from a coffee thermos that is actually for drinking tea.

I am from ‘Down with Big Brother.’

from freedom and equality, but not, ‘All animals are equal but some animals are more equal than others.’

I am from the eyes of Edgar Allen Poe, who saw much sorrow, cruelty, disappointment, and craziness.

I am from a grizzled mind, rather than from white or black or even from gray.

So I am from ‘both/and’ instead of ‘either/or.’

I am from the timeless adage, ‘serving people, serving God.’

All in all, after living this long, I am in the phase of giving up Leyla in the way of finding Mawla. ,

The fact that Sumeyra and I come from such different backgrounds continues to astonish me. There are many American cultural references that she does not understand or has never heard. Since we both live in America right now—I have lived here my whole life and Sumeyra is here for school—I get to play teacher. I love English so I teach Sumeyra and other Turkish friends of ours American phrases, mannerisms, customs, and vocabulary. She comes to me with words she does not understand and I explain. At the same time, when I am in her home with her roommates from Turkish-speaking parts of the world and different regions of Turkey, I am the one left in the dark about cultural practices and sayings, especially when everyone begins speaking Turkish. I am learning, but it is slow because here in America I have the advantage—more people speak my language.

I found this poem called ‘Where I’m from’ by George Ella, and I thought writing a similar poem would help me learn more about where Sumeyra is coming from. She speaks softly but likes loud music. She loves to learn and cares about people. We are both so proud of our heritage, a pride that I sense comes from an appreciation of the gifts our predecessors have given us. Sumeyra has a head-start on me: English literature is taught in many places, and American culture—movies, music, customs—is more widely known throughout the world. Before Sumeyra, the last significant thing I had heard about Turkey was Constantinople and the Ottoman Empire. But she can talk to me about American movies, American books—she’s read and seen many of them as well. She educates me about Turkish music and tells me about Turkish politics and history.

Where I’m from
By Kelli Angelone

I am from the soft hills of Texas, cactus flowers,

and the smooth stone bed of the Frio River.

I am from sunlight through autumn leaves

and the scent of rosemary.

I am from cheerfulness, ingenuity, and pragmatism,

from seamstresses9 and survivors of the Depression and World War II,

from the ones who shared with neighbors

and the ones who happened to come back.

I am from the South, the sweltering heat that envelops you,

sometimes comforting, sometimes suffocating.

I am from this place, these people,

but I am also from the world of books,

from dragon riders and shapeshifters10 and Bilbo the Hobbit.11

I am from the Birmingham jail:

‘Injustice anywhere is a threat to justice everywhere.’12

And I am from compassion and defiance:

‘What kind of world do you think is suitable for love?’13

But most importantly, I am made from a messaged delivered on white wings:

‘Sing for Me a new song.’14

We were hoping with these poems that we could give you a taste of two worlds, so you could be as fascinated as we are about how different we are and how much we have in common.

1 Holy Qur’an 23:12-14

2 Kismet means fate or destiny

3 Schrödinger’s Cat, by Alev Alatli

4 1984, by George Orwell

5 Animal Farm, by George Orwell

6 Schrödinger’s Cat, by Alev Alatli

7 Mawla means protector, master, or friend, and is used for God

8 Layla and Majnun, by Fuzuli

9 Seamstresses are people who sew for a living, usually clothes.

10 Shapeshifters are fantasy creatures/people that can make themselves look like other creatures, even humans.

11 Bilbo the Hobbit is a character from JRR Tolkien’s novel, The Hobbit. Hobbits are shorter-than-average people (actually fantasy creatures) with big hairy feet that live in houses underground and have extra mealtimes and tea-times.

12 Martin Luther King, Jr. wrote this in a letter from jail during the Civil Rights Movement.

13 A quote from Azar Nafisi’s book, Reading Lolita in Tehran.

14 A quote from the Holy Bible, Psalms.

As the only Muslim woman in the room, outside their prayer circle, I was there to observe their prayer session by the invitation of my friend C. As they sighed and tried to find words to console and inspire one another, I could feel their despair about creating a more peaceful and understanding world. They were truly concerned about America’s position in maintaining peace in the world, but after the events of the last decade, they ran out of hope.

When they don’t have hope, what could they pray for?

Pitched into this darkness, I heard myself say, ‘Well, actually, I am feeling hope.’ There was an uneasy creak of folding chairs and tired faces. Their looks said, ‘Please, not another voice of denial…’ but they were kind enough to listen to what I had to say. ‘I think America has the greatest potential for peace,’ I continued. Glimmers of candlelight played across the eyes in the room. Having heard a Muslim woman say this was new for them.

‘Well, I think so because…’ I paused for a moment to search for the right words, and continued, ‘… because it all began with French fries.’ Once I saw their puzzled faces and the half smiles playing on their lips, I knew I had caught their attention to tell them my story. When I saw, for the first time, people calmly dipping individual fries into cups of ketchup with bare fingers, I had just arrived in America to go to the graduate school. I couldn’t believe that they used no forks, no toothpicks—just eating greasy fries with their bare hands. How crude, I thought. But then another foreign student from Morocco shared with me that in her country, people ate with their hands, too, and that eating with one’s hands enhances the flavor of the food. I saw her, also for the first time in my life, enjoy chicken biryani with her fingers. It was my first glimpse of just how wide the world was. It was the fragrance of my own budding tolerance.

After I saw how eager they were to hear about it, I continued my story. I told them I had come to the United States ten years before, on a college scholarship from Turkey. I’ll be honest. Before coming to America, I had never spoken to a person who was not Muslim, much less shared a meal with them. But here, in America, where I met fellow graduate students from India, China, Africa and Europe, I experienced first-hand that we could all live and eat in our own unique ways, learning side by side, and live in peace. My tolerance grew.

Then I walked in to the Islamic Center of the city I lived in. I saw different Muslims, from around the world, in different clothing, of different races, speaking different languages, bowing down in reverent prayer side by side. All those differences seemed like jewels and beads on an elegant dress, enriching and beautifying the fabric in harmony. It was a vision, and witnessing it, I felt such a profound peace. I thought, though they, my fellow Muslim brothers and sisters, dress or talk and eat differently, we all bow down in front of God the same way. We are all the same in the important stuff, and only different in the minor issues. What significance does it have if one eats with their hands, with a fork, or with a couple of chopsticks?

In later years, I was blown away when I witnessed how Christians worshipped at my friend B’s church. They sing, listen to the sermon, read passages from the Bible, which is considered a holy book in Islam and to be respected, and they get connected with the God. And when I noticed how the stories, values, and traditions we claim as ours were also shared by them, my first image of Americans collapsed completely. Before I came to this country, the only Americans I knew were from the movies and soap operas. Naturally, I thought all American women were blond, tall, and beautiful, and all the American men were tall, rich, and handsome. They didn’t have any financial problems, health problems, or any real-life problems; they had only relationship problems and cared about no one but themselves. This was the image in my head about Americans. How wrong I was! I was surprised and fascinated when I observed my friend B’s church worship, when I came together with other families from my son’s school for play dates, or when our neighbors invited us to their Thanksgiving dinner, and also when they came to ours for a Ramadan iftar. It came to me in a flash: Americans have similar family values, religious values, holiday traditions, and love and compassion for their neighbors, just as we do. They are not actors in a soap opera!

What is more, they welcome thousands of foreign students, scholars, refugees, and immigrants from many different countries around the globe each year. Every year Americans are exposed to many cultures, languages, and faith traditions, and hardly anyone is jumping down anybody’s throat for being different. Of course, there are occasional negative comments toward what is different, but even then, most people come together to neutralize that negativity with support and compassion. Different is viewed as richness, as variety, and as interesting. My own tolerance and appreciation of other cultures blossomed because of these experiences.

The United States can have a great ability to bring about peace, as I shared with the ladies that night, because American culture is already open, tolerant of religious freedom, and welcoming to people around the globe. These are the perfect ingredients for peace. America has the power to wage peace in other countries, not with war or fear, but with goodness, faith, acceptance, and aid, to build hospitals and schools, and create jobs and programs that acknowledge human rights and generate good will.

America has long been a mixed salad. Its unique blend of people from around the world, stirred together with mingling flavors, develops a taste for tolerance, for freedom, for the savory experience of diverse cultures living together. May our prayer in this post-9/11 world be this: that we move beyond the ineffectual and destructive politics of warfare and fear, and hold fast to the goodness and power of this nation’s moral tolerance, constitutional freedoms, and potential for peace. God has created us with this potential. More powerful than any military force, I hope my experiences of tolerance and good will in the United States offered a recipe for hope for my friends that night.

Today, more than 1 billion people are suffering from the lack of potable water. About 2.3 billion people (41 percent of the earth’s population) live in regions with water scarcity; this number is estimated to be 3.5 billion by 2025.1

96.5 percent of the world’s water is found in seas and oceans, and the remainder is found as ice caps, brackish water, and fresh water sources (e.g. lakes, rivers, and ground waters). To overcome water shortage problems, methods such as water conservation and dam construction have been applied for several years, but they are not enough against increasing water demand and decreasing fresh water sources.2

Water is also very important for generating energy, and vice versa. The largest portion of U.S. electric production is provided by thermoelectric power generation, where steam-driven turbine generators are used to generate electricity. In 2000, thermoelectric power plants used 39 percent of all fresh water sources in the United States.3 All these reasons make the production of drinking water a worldwide issue.

Desalination

Since most of world’s water supply is found in oceans and seas, desalination is the process of removing salts and minerals from either ocean or brackish water to make it safe for human consumption and use. The most widely applied desalination processes are divided into two main categories, thermal distillation processes and membrane processes.

Desalination via thermal distillation methods, which separate liquid mixtures based on their boiling points, mainly fall into three categories: multi-stage flash (MSF), multi-effect distillation (MED), and mechanical vapor compression (MVC). Thermal distillation processes require the evaporation of water while leaving the salt in a concentrated brine. Middle Eastern countries mainly use thermal-based desalination plants to produce fresh water because of their easily accessible fossil fuel sources.2, 4

Membrane-based separations are the main choice of producing potable water in countries outside the Middle East. More than 50 percent of the newly installed desalination plants have been using reverse osmosis (RO) membrane technology (since 2001).2

Membrane separations

A membrane is an interphase between two adjacent phases acting as a selective barrier, regulating the transport of substances between the two compartments. It is a very thin film that allows passage of some types of substances while preventing the passage of other substances, depending on their sizes. Membranes used for separation technology gave rise to an interdisciplinary area including many fields of science and engineering such as chemistry, chemical engineering, material science, process engineering, environmental science, ecology, and economics.5, 6 Today, the membrane industry is impressively large. The membrane separation technology market is quite diverse and ranges from medicine to the chemical industry, and the most important markets are medical devices and water treatment. There was a $2 billion sale of synthetic membranes worldwide in 2003.6

Water purification membranes

Water treatment processes employ several types of membranes. They include microfiltration (MF), ultrafiltration (UF), nanofiltration (NF) and reverse osmosis (RO) membranes. They are designed to remove materials of increasing sizes. MF membranes have the largest pore size and typically reject large particles and various microorganisms. UF membranes have smaller pores than MF membranes and, therefore, in addition to large particles and microorganisms, they can reject bacteria and soluble macromolecules such as proteins. RO membranes are effectively nonporous and therefore exclude particles and even many low molar mass species such as salt ions, organic substances, etc.7 NF membranes are relatively new and are sometimes called “loose” RO membranes. They are porous membranes, but since the pores are ten of angstroms or less, they exhibit performance between that of RO and UF membranes.8 Of these membranes, NF and RO membranes constitute the dominant technology for desalination of water.9

2.1 Nanofiltration Membranes

Membranes for nanofiltration (NF) are usually comprised of cellulose acetate or aromatic polyamides. NF allows diffusion of organic compounds, and rejects some salts with low pressures being applied. NF itself cannot purify seawater to drinking water standards, but it is a process that can be used to produce mildly salty water, or as a water-softening technique.2, 4 When NF is coupled with RO, then it can be used to turn seawater into drinking water.10

Nanofiltration membranes usually have negative charges (e.g., carboxylate groups, sulfonate groups, etc.), and as a result, ion repulsion is a major factor in determining salt rejection. More highly charged ions, such as sulfate, are more highly rejected than monovalent ions, such as chloride, by a negatively charged nanofiltration membrane. In particular, NF membranes are used to remove divalent ions such as calcium and magnesium, which are mainly responsible for water hardness. These membranes also usually display good rejection of organic compounds with molecular weights above 200 to 500 grams.2,11,12

2.2 Reverse osmosis membranes

Osmosis is a natural process in which water molecules move across a semipermeable membrane from a lower solute concentration area to the higher solute concentration area. Water flows until a chemical potential equilibrium of water is established. When equilibrium is reached, the pressure difference between the two sides of the membrane is equal to the osmotic pressure of the solution.12

Reverse osmosis (RO) is the process of forcing water from a region of high solute concentration through a membrane to a region of low solute concentration by applying a pressure that is greater than the osmotic pressure. As a result, separation of water from the solution occurs as pure water from the high concentration side to the low concentration side. The RO process includes a feed water source, feed pre-treatment, a high-pressure pump, RO membrane modules and post-treatment steps.

RO membranes are capable of rejecting monovalent ions such as sodium and chloride, which makes the RO process a valuable method for desalination. Membranes used for RO processes have salt rejections of more than 99 percent. RO membranes do not have distinct pores, but rather rely on free volume within the polymer film.

RO membrane separations depend highly on the properties of the polymer film such as the chemical and physical structure of the membrane material. Desired RO membranes should be resistant to chemical substances and microbial organisms, stable over a long time both mechanically and structurally, and have ideal separation properties such as high water flux, high salt rejection, chlorine, and fouling (clogging of membrane pores) resistance.

Approximately one billion of six billion people in the world live in water-stressed areas, and RO membrane technology is the leading desalination technology to overcome the problem of insufficient clean water and estimated to continue its leadership in the near future.13 Scientists and engineers are extensively investigating the development of the most efficient membrane desalination technology to produce the cheapest potable water.

On the other hand, cells use membranes, though scientists do not try to further develop them, since they were already designed in a perfect manner. Cellular membranes have a phospholipid structure with embedded proteins. They control many different kinds of transportations of substances in and out of cells (e.g. sugar, drugs, ions). They are so well designed that they know which substances are helpful or harmful for the cell, and decide on the passage of substances based on that. Many researchers have tried countless times for many years to produce an equally wonderful membrane technology for making clean water. But cellular membranes, consisting of hundreds of functions in living organisms, do not form spontaneously.

REFERENCES

1) R.F. Service, Freshwater resources, desalination freshens up. Science, (2006). 313, 1088- 1090.

2) L.F. Greenlee, D.F.Lawler, B.D. Freeman, B. Marrot, P. Moulin, Reverse osmosis desalination: Water sources, technology and today’s challenges. Water Research (2009), 43, 2317-2348.

3) T.J. Feeley, T.J. Skone, G.J.Stiegel, A. McNemar, M.Nemeth, B. Schimmoller, J.T. Murphy, L. Manfredo, Water: A critical resource in the thermoelectric power industry.Energy (2008), 33, 1-11.

4) G. A. Tularam, M. Ilahee, Environmental concerns of desalinating seawater using reverse osmosis. J. Environ. Monit.(2007), 9, 805–813.

5) P. Vandezande, L. E. M. Gevers, I. F. J. Vankelecom, Solvent resistant nanofiltration: separating on a molecular level. Chem. Soc. Rev.(2008), 37, 365–405.

6) M. Ulbricht, Advanced functional polymer membranes. Polymer (2006), 47, 2217–2262.

7) R.H. Perry, D.W.Green, Eds., Perry’s Chemical Engineers’ Handbook, 7th ed., McGraw-Hill: New York, 1997.

8) Sagle, A., and B. Freeman, “Fundamentals of Membranes for Water Treatment,” in The Future of Desalination in Texas: Volume 2, Report Number 363, Texas Water Development Board, Austin, TX, pp. 137-154 (2004).

9) H.B.Park, B.D.Freeman, Z.Zhang, M.Sankir, J.E.McGrath, Highly Chlorine-Tolerant Polymers for Desalination, Angew. Chem. Int. Ed. (2008), 47, 6019-6024.

10) N. Hilal, H. Al-Zoubi, N. A. Darwish, A. W. Mohammad, M. Abu Arabi, A comprehensive review of nanofiltration membranes: Treatment, pretreatment, modelling, and atomic force microscopy, Desalination (2004), 170, 281-308.

11) A. Gorenflo, D. Velazquez-Padron, F.H. Frimmel, Nanofiltration of a German groundwater of high hardness and NOM content: performance and costs. Desalination (2002), 151, 253-265.

12) M.E.Williams, A Brief Review of Reverse Osmosis Membrane Technology,EET Corporation and Williams Engineering Services Company, Inc., Harriman, TN, 2003.

13) K. P. Lee, T. C. Arnot, D. Mattia, A Review of Reverse Osmosis Membrane Materials for Desalination – Development to Date and Future Potential. J. Membr. Sci. 370 (2011) 1-22.

At the turn of the millennium, a delegation from Iraq comes to the World Trade Center in New York to strike a deal with their American partners for an emergency relief organization for the famine in Africa. On the itinerary is paying a courtesy visit to the President in return for his celebrating the new coalition government in Iraq after the recent elections. They will also attend an interfaith gathering to pray with members of different religions for lasting peace and prosperity for the entire world.

It did not happen like that. And we have been doomed to reflect over and over again for a decade on why and how the 9/11 attacks happened. Before the year 2000, Y2K seemed like a would-be doomsday; thankfully it was not, but it was regretfully replaced by terrorism and war.

As many contractions of anger, pain, and revenge as we have suffered, the past decade also laid before us opportunities to learn about the ‘other.’ No less intense than the destructive plots and crimes breathlessly aspiring for a ‘clash of civilizations’ have been the efforts for peaceful coexistence in dialogue. Perhaps unprecedented at this scale in the history of humankind, many devotees of dialogue from different cultures and religions have dared to commit themselves to overcome all prejudices and psychological boundaries in order to sit around the same table and respect one another.

This edition brings to your desk special coverage of the decade after 9/11. You will read striking memories and analyses from Branning and Kurucan, whose words help us find our own perspectives. Bishop Chane of America and Bishop Guntar of Norway—the most recent victim of brutal terrorism—are emphasizing the fact that religions were hijacked at 9/11 and in Norway ten years later. Tatari and Wilson explore Islam, the most defamed and misrepresented religion, vis-a-vis terrorism and war, which are often wrongfully attributed to it. Does the Qur’an sanction war, and how should we interpret certain verses that sound as if it does? What is the truth about jihad, is it really holy war?

The Fountain also features in this issue contributions expressing our need to promote dialogue for peaceful coexistence. Dr. Leap shares with us her positive engagement in dialogue with other religions. Bishop Demetrios reminds us of the good example of reconciliation between the Turkish and Greek communities in the U.S. Dr. Carroll is rightfully bringing in questions to ponder over: Can we revive historical incidents of dialogue, and how can we adapt them today? Are religions tolerant enough to respect other religions? Are we personally ready to embrace others as they are? Tosun and Angelone reveal a sincere friendship in poetry that cuts across wide distances and differences. Can America inspire peace and freedom after 9/11? Fatma Yilmaz believes it can, and explains why she is hopeful.

The darkest phase of the night is followed by the dawn.

We vessels can be divided into three main groups in terms of structure and function. The ones with thicker walls, which bring every organ the blood they need from the heart, are the arteries. The pressure inside us is higher and we easily carry blood to the organs. The ones with thinner walls, lower pressure, and larger inner space are called veins. As a matter of fact, both arteries and veins have a three-layered structure that is very suitable for holding a fluid like blood. Since our walls are strengthened with both connective tissue and smooth muscle layers, we bear the pressure coming from the heart and help blood proceed by contracting and relaxing. Since arteries are directly subjected to the strong pressure from the heart, our walls were created in a thicker and stronger form. Since the veins return blood to the heart and thus have lower pressure, we have valves that close after blood passes, so it does not flow backward due to gravity. This is a serious challenge for the blood passing through your legs. Varicose veins might develop due to weight gain from pregnancy or obesity, which increases pressure on the legs, or to hours of standing, walking, or running on hard surfaces.

Capillaries are the most delicate blood vessels, with walls made of a single layer of epithelium, which enables us to exchange substances between blood and tissues. As blood vessels, our total length is about 120,000 kilometers. Try to imagine if a fisherman’s net were made from a rope of this length and how wide it would be! And yet, such a vast network of blood vessels is located in your body, and capillaries take blood to every part, without neglecting an area as tiny as the head of a pin.

The well-being of your organs is directly related to us. If our interiors begin to narrow, because of fatty cholesterol plaque for instance, then we begin to lose our flexibility. This means malnutrition for that organ, since a lesser amount of blood than expected can come. If a blood clot sticks to our wall and blocks the blood flow, the relevant organ may be in terrible trouble. If other arteries supply blood to that organ, then it can handle this, but if a main artery is blocked and if secondary channels do not exist or are insufficient, you experience infarction. Taking this into consideration, you need to be careful what you eat and lead a physically active life. When you get old, if sufficient blood does not pass through us in your brain, failures with brain activities appear and you go senile. As the walls of veins and arteries have a rich network of nerves, we let the suitable amount of blood flow according to the need of the organ we’re serving, under the control of the autonomous nervous system. While blood vessels that are connected to an organ not currently requiring much blood contract to reduce the amount supplied, those that are connected to currently more active organs expand. And dear Peter, the greatest blessing here is that none of these activities require any conscious effort from you; everything works smoothly without your even being aware.

This wonderful network of ours finds its value in the vital fluid we carry. If it weren’t for blood, we would have no value at all, and such a perfect means of distribution would be unnecessary. Even the duty of the heart is to make this fluid circulate throughout the body. Now, let us step aside and allow blood to have the floor.

Believers have hearts that are rich and spacious—with room and prosperity enough to welcome all, offering bowls of love and embracing others with compassion. They share the blessings of their closeness to God with those with whom their paths cross, and strive to inspire their souls. One can see them at times joyous, even intoxicated with dreams of the day they will encounter the Real; other times, they are anxious in fear of the Divine, shivering in the thrill of such a splendid reunion. They see through the mist and smoke of hatred and revenge; they do not feel the thunder, gusts and waves of jealousy or slander that hit their soul and disperse, nor are they depressed by palpitations from the misery caused by adverse circumstance. They are in a lofty Presence, and all incompatibilities are deleted from their imaginations and thoughts-their hearts, spirits, and feelings are purified and clear. Verily, there can be no other condition for those who cleanse themselves of impurities several times a day. There can be no rips in the canvas of their graceful souls as long as their inner spheres have been filled with bliss that descends from beyond; their behavior corresponds to the affluence and wisdom thereof. Their path is well-set, their destination lofty, and none of these are to be bartered for. With commitment to their faith, they acknowledge the great ones as great, and the smaller ones as a rose to be smelled with compassion. Everything is classified properly in the taxonomy of values.

Believers maintain their distance from plans and projects that are unrelated to their high ideals, confused thoughts that do not ultimately lead to the Supreme One, profane behavior, or empty words and considerations. They are active in thinking when they are silent; their speech is remembrance and all of their outward and inward faculties are locked onto the One. They are complaisant, as deep and pure as an angel ready to soar. Their motivation is head-spinning, but respectful toward the Exalted Station to which they have turned; they are judicious enough not to prioritize their personal plans or projects as highly as an ideal. Their eyes observe the horizons; their endeavors are powerful enough to pierce mountains. Believers are men and women of insight, and while they are stimulated by an intense desire to introduce the beautiful patterns of belief to others, they are also aware of the necessary subtlety their works involve.

Believers make their brief lifetimes long enough to build this world and to invest in the next. They do not waste even the smallest of the many innate blessings bestowed upon them; they do not busy themselves with useless things that promise nothing for this world or the world to come. They can give away all that has been bestowed on them for the pleasure of the One while scrupulously making sure a single penny is not wasted. They pay strict attention to righteousness and to what is lawful and what is forbidden. All that they do, they do within the framework of raising the glory of the One’s name, so that all their actions become heavenly waterfalls and rivers. They live cautiously and thoughtfully, searching for possible means to convert one drop into an ocean or claim the sun with an atom. They strive to eternalize transient things.

Believers love for the sake of the One; they breathe love and kindle love all around. They rush to stop tears and agony, they apply antidotes to pain, they transform weeping to laughter, moaning to praise, and storms of fire to breezes of pleasure. They scream to stop the screams of the world and their tears flow like rivers. They develop self-esteem only if it means something to others, thus preferring “us” over “me.” They are not selfish but altruistic; they are not drowned in corporeality, but are soulful and absorbed in the truth that lies beyond. They do not allow their hearts to be hidden in their bodies or their spirits trampled under their corpses. They seek a prophetic dignity and protection from sin. Champions of discipline, believers are content with the pleasures and tastes within the lawful domain—they outperform their carnal selves and sensuality, reach the respective horizons of their spirit and overcome each obstacle with one single move, God willing.

Believers are so firmly determined to represent good conduct and prevent mischief and hideousness that they race beside the angels, who say, “All-Glorified You are (in that You are absolutely above having any defect or doing anything meaningless, and Yours are all the attributes of perfection). We have no knowledge save what You have taught us. Surely You are the All-Knowing, the All-Wise.” Such believers never abuse the blessings that are innately bestowed in contradiction to the purpose of their creation; they are loyal and God honors them with His company in turn.

Existence per se is a trust to every individual, and it is to be equipped with noble human values. Aspiring to Heaven, having the capacity, realizing the method to attain the same, and potentially being able to encounter the beauty of the One-these are each a trust bestowed to human beings in order to set them on the path determined by the Almighty Creator. Committing sins, straying from the path, and leading a life of sensuality are treacherous acts that crush such innate blessings; they delight the devils and embarrass the residents of the Divine Abode.

Believers of mature faith use their initial gifts as a means to attain further blessings of servanthood to God, His proximity, and His good pleasure, as an indication of their true identity. Those with weak or nonexistent faith cannot comprehend the gifts or their meaning, and thus cannot benefit from them in the course of belief, divine knowledge, and love; they will be deprived from secondary and eternal favors.

The latter group not only neglects the afterlife, but its constituents are discontent in this life as well. They must endure many additional problems and their lack of faith leads to depression. They destroy their own peace with hysteria and paranoia, and transform this world, which is an aisle to the illuminated realms beyond, into Hell. They cannot truly love others; they hate them and hatred is what they receive in return. They agonize with avarice and lament with longing for what they cannot obtain. They tremble out of fear of death and undergo many tribulations in order to live longer, frequently leading to health problems and mental disorder. White becomes black, good becomes bad, and vice versa. Those who do not think like them are enemies and traitors. Nightmares of betrayal engulf their sleep, causing even more suffering, as the seeds of the Hell in their conscience bring about the experience of the actual Hell in advance.

True believers, on the other hand, ameliorate each favor in abundance, like an ear of grain producing as many as seven, seventy, or seven-hundred more grains. Each of these favors becomes a staircase ascending to the One, a ramp to attain His good pleasure. Then believers march to their destination together with the inheritors of the Heavens.

I think we all are aware that God has taken each of us-while we were wandering here and there-and made contact at a particular point with His holy grace and favor. This is an undeniable fact, and that we have existed under this blessing should be well comprehended. Throughout the past, certain groups of people have assumed services of education, charity, and relief with profound sincerity. Now, the task that falls on our shoulders is to proceed with carrying the flag inherited from them with the same good intentions. It may be useful to state the following points so that the favor pouring down upon us will not cease:

1. We have to persuade ourselves that we have had no role to claim within these services. It must be accepted that all takes place because of God’s holy grace, benediction and favor; due to this, we must not claim partnership with Him and commit a grave sin, and must stay away from the egotistical delusions perpetrated by our carnal self.

2. We should conceive that if we were not involved in these good works, it probably would be done by far better people, and much further distances would have been covered than those covered so far. And we should say, “God’s holy favor does not reflect the service as it comes from its fountain, instead it hits the evils of our egotism and corporeality and is fractured; because of this, our acts of service stay far behind the point they should have reached.” Long ago, our elders used to say, when someone comes to a devotee of truth: “So, my friend, how many souls have you killed?”that is, “How many people have been nipped by you and could not find the truth?” Today’s devotees, too, should bear this concern in their souls, so that God’s holy favor might not cease.

3. Our spiritual meekness and worship should multiply as much as our worldly activities and success, so that we do not become overwhelmed by our own egos. Imam Rabbani does not show himself even the deference of a dog; moreover, he even states that he doesn’t have the worth of a donkey. This consideration should be fastened to our souls, become our everyday state. The Prophet Muhammad, peace be upon him, used to say, during his day-and-night prayers with his forehead on the ground in repentance: “O! The All-Living! The Self-Subsisting! I beg for Your grace! Please do amend all my states, and do not leave me alone with my carnal self, for even as long as a blink!” We, too, must repeat this prayer often, and should strive to leave behind the brutality of our carnal selves.

4. We should attribute any sort of deficiency to ourselves, see our egos as an obstacle to service, and attribute every single success as a divine favor. Korah attributed the blessings bestowed upon him to himself and said, “All this has been given to me only by virtue of a certain knowledge that I have” (Qur’an 28:78). All kinds of Korahs and Pharaohs have said such things. In contrast, all saints and Prophets have said, “I can neither bring benefit to, nor avert harm from, even myself” (Qur’an 7:188). Thus, the thought “I have known/ I have done/ I have held/ I have constructed” is the arrogant thought of Pharaohs. The account of the Qur’an on this issue is crystal clear: “It is God Who has created you and all that you do” (37:96). So, what is our share in goodness? Only our inability and poverty. If we turn to His might through our helplessness, to His wealth through our neediness, we are further motivated with gratitude, and serve with enthusiasm, divine blessings will progress ever after.

5. The awareness and comprehension of the fact that all goodness and success come from God shall be exposed by our resolution and vigilance to talk of Him with others. But there are implicit forms of Pharisaism, as well. For instance, people sometimes say, “We have been blessed with this success; God has made us do this, for we are so unable,” with secret sanctimoniousness. Some people slyly talk of their own selves all the time, “We’ve read this and that with many friends, many intellectuals attend our programs.” But we are called to communicate about God Almighty, and must be ever so vigilant on this point. For example, children are greatly loved. When children are mentioned somewhere, we too would like to mention our own kids, and remain on the lookout for the opportunity. Likewise, people sometimes feel that way about the eloquence of their writing or speech. But these kinds of attitudes are surely indecent, perhaps even inconsiderate. We must speak of God at every single opportunity. When fidelity or loyalty among friends is mentioned somewhere, we should say, “is there a friend more loyal than God?” When rights are spoken of, we should say, “if there is someone Whose right has to be given, it is surely God Himself who has raised us from non-existence to existence, then not abandoned there and animated us; then not left alone and raised us up to humanity, then honored us with faith, moreover made us involved in good deeds.” That is, we should feel jealous if someone other than our Lord is given credit somewhere. When someone says something like, “I’ve given a speech, and people were exuberant and offered this and that,” we should feel uneasy enough to become ill, and writhe with pain, thinking, “Have a look at him; he is talking about himself instead of my Lord.”

Yes, if we wish to learn our state with God, we should look at the state of God with ourselves. How much interest do we have for Him, what kind of association do we have with Him? We should ceaselessly remember, and be always on the alert. As a matter of fact, if our contact with Him is firm, we will find a way toward Him, to communicate with others about Him. In consequence, we will see only Him, know only Him, think only about Him, move with Him, blink our eyes only for Him, and close all other considerations except Him.

6. Another major inducement for divine guidance and assistance is sincere cooperation and alliance. To reach this requires to conserve cooperation and alliance, and to avoid disunity and dissociation. If we are unified and together, we may be bestowed favors that exceed the human imagination, and we may become able to carry loads heavier than a mountain. In contrast, if our unions and alliances are destroyed, and we remain alone or with only a few friends, we will have detonated our essential force and caused the discontinuation of divine assistance. No matter how hard we try, it will not mean much, if we are without helpers. To this end, we must use all our resolution and effort to conserve the quality of being as strong as a building made of steel. Indeed, Qur’an decrees “God’s hand is over their hands” (48:10). I believe that the favors bestowed upon a congregation belong to a far-distant dimension, that even some of the holiest individuals, with the aptitude to guide all of humanity, may not be granted.

To be a human being is hard, but servitude is a still harder. The obligation of performing a great mission, in the end times of the world, is perhaps the most difficult one of all. And we have applied for the hardest duties. We have taken a difficulty upon ourselves by assuming the self and willpower that the mountains and heavens have abstained from. Therefore, we will enhance our sense of self and willpower in a transcendent way, by sheltering under God’s divine might and supremacy, in order to overcome those difficulties.

If on occasion we are able to block out the horror of September 11, those who travel by air are brought back to the reality of it whenever we go through the intensive and intrusive airport security screening now required at every airport in this country, and for that matter throughout the world.

Immediately following 9/11, questions and uninformed, insufficient answers were too often offered in hate-filled newspaper articles and on radio and television stations. Too often, the conversations were by their very nature laced with Islamophobia. The content too often demonstrated our collective ignorance as a people and nation about Islam, the Holy Qur’an, imams, mosques, and what really was the definition of Jihad?

As a counterweight, and spurred primarily by religious leaders in the three Abrahamic faiths, interfaith dialogues and summits began to appear first in America and then throughout the world. As a result, Islam, which had pretty much been a foreign word in America’s religious vocabulary, was now on the lips of everyone.

But in truth, ignorance about Islam continues to drive our reactive behavior toward one of the three great Abrahamic faiths. It is hard to believe, but in a recent poll conducted by the Pew Foundation, 40 percent of Americans still believe that President Barack Obama is a Muslim, because of his name. There continue to be concerns expressed in this country by American Muslims about their place in American culture and society. Where do they belong, and can they ever really belong, without being under a microscope all the time? My friend Eboo Patel, founder of the Inter Faith Youth Core in Chicago, has said, “I am more afraid now than I was after 9/11.”

And yet, within this capsule of ignorance and fear of the “other,” I believe that as a nation there is another reason why we as Americans have had such a hard time dealing with the horrors of September 11. As a nation, we have never had the opportunity to grieve over the horrible loss of life, the indelible visual experience of all that was attached to that fateful September morning ten years ago.

Ten years ago as a nation we were embraced quite frankly by almost every nation in the global community, offering help, prayers, and whatever support was needed at this time of national crisis. And yet, our immediate response as a nation was to seek retribution and frontier justice. Wanted “dead or alive” was a regrettable pronouncement offered by some. And the taunt to those who were religious terrorists was “bring ’em on.” As the nation gathered in prayer at Washington National cathedral, President Bush unfortunately misspoke and used the word “crusade” in his speech to the nation-a word that was frightening, and historically painful and confrontational to millions in the Muslim world.

Because of the reflexive need to immediately “strike back” at the perpetrators and planners of the 9/11 attacks, we never really had the opportunity to grieve as a nation. When we do not grieve over a great loss, we tend to have overly emotional, often unhelpful knee-jerk responses. Anger and aggression can be the first response to significant loss in one’s family, or in the larger human family. And without time to grieve, think and process, responses can be illogical and result in bad decisions.

For much of the last decade, we have not found the time to grieve over the horrors of September 11, 2001. Yet the hard work of interfaith conversation and interaction emanating from religious scholars, denominational leaders, and theologians of Judaism, Christianity, and Islam have led the way to places where people of faith have had wonderful opportunities. Through the discipline of prayer, the blessings of shared compassion, and the core teachings of their religious traditions, they have had a significant impact on moving not only America, but many other nations, from retribution to reconciliation, from theological illiteracy to literacy, from xenophobia to respect, tolerance, and acceptance of the “other.”

9/11 scarred the psyche of America, but also the public image of Islam. And yet the Jesus of Christianity reminds his followers that at the very center of their belief system is the word reconciliation—embraced by unconditional love and the quest for a peace that passes all understanding.

And it is no accident that Islam has as its radius the word salam (peace). The teachings of both Jesus and Muhammad have much in common regarding care for the “other.” Peace and divine love is at the heart of both Christianity and Islam. And it is that quest that now leads us to continue the healing process that must move forward between the brothers and sisters of Abraham. For it is the promise of the one God that true holiness can be found within the unity of our diversity.

It is now time, ten years later, to embrace the moment and make whole that which has been broken by the ignorance, fear, and illiteracy that too often define our understandings of religion. Much of that work has been undertaken in Washington D.C. through the creative efforts of the Rumi Forum, Washington National Cathedral’s Center for Global Justice and Reconciliation, Georgetown University, and the Brookings Institution through the U.S. Islamic World Forum.

Many efforts have begun in other parts of the world to engage in work that promises to positively impact the present opportunity—to seek the path of wholeness and reconciliation rather than division and violence. This is a journey begun by both Jesus and the Prophet Muhammad that now defines a new decade, a decade not solely focused on the 9/11 tragedy, but one that must become part of the global community. It is a journey made sacred by all those who lost their lives in New York City, Pennsylvania, and Washington and by the efforts of interfaith leaders throughout the world.

It is a new time, a new decade, where life promises to overcome the sting of death, where hate is trumped by the power of God’s love, and where people of faith have the courage to speak out against those who use religion for their own selfish desires for control and power, rather than as a means through which all can experience the reconciling love of God.

As a country, and as people of faith, we cannot make this journey alone. We will need partners and colleagues of other faith traditions that believe that this is the moment when we stand together, shoulder to shoulder, and proclaim that no one has the right to take another person’s life in the name of God.