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Part B of Future Challenge of Faith-based Governance

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Addressing the fragmentation of the various faith communities
Historical review of failures of interfaith initiatives and their learnings for the future
Acknowledgement of faith-based errors of the past
Acknowledgement of the "shadow side" of any collective human enterprise
Challenge of any encounter with "the other"
Re-evaluation of Western and Christian criticism of other approaches to faith-based governance
Exploration of relevance of complexity studies to faith-based governance
Recovering a sense of complementarity necessary to understanding of complex truths
Constraining projections and the missionary impulse
Beyond exclusiveness and exclusion
Dissociation from the hegemonic agenda
Responding to the challenges of misrepresentation in faith-based governance
Reframing interfaith dialogue
References

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On the assumption that present trends -- reinforced by the faith-based leadership of the Coalition of the Willing in support of American world hegemony -- will result in a faith-based approach to world governance, the following points explore some of the challenges to be faced in the process of bringing about a viable postsecular society. Such a society is one with a renewed interest in the spiritual life. It is postsecular rather than presecular because it renews the inquiry into the spiritual life by building on the hard-won rights and democratic freedoms of expression in the secular world (see also Patrick Glynn. God the Evidence : The Reconciliation of Faith and Reason in a Postsecular World, 1999). Addressing the fragmentation of the various faith communities

Coherent faith-based governance of society cannot be expected until the incredible fragmentation and mutual hostility of faith communities is effectively acknowledged and addressed. Such fragmentation at present merely echoes the fragmentation and hostility of political and ideological factions even amongst those with closely related concerns (environment, peace, etc). As such both forms of fragmentation reflect a deeper unresolved condition of society. Privileging selected faiths (eg Christians) or selected factions (eg evangelicals) will merely exacerbate existing religious tensions. It would be no more a new approach than privileging a particular political faction and seeking to demean and discredit other legitimate political preoccupations.

A more objective approach is required to the inherent differences between religions before faith-based communities as a class can be trusted not to engage in the patterns of behaviour which have evoked such tragic consequences in the past. A key to such objectivity is to recognize the distinct psycho-cultural and spiritual needs met by different faiths. Through such recognition the vital contribution of faith-based subjectivity may perform the healing role to justify society's expectation of it.

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