Well, this is such an honor. And it's wonderful to be in the presence of an organization that is really making a difference in the world. And I'm intensely grateful for the opportunity to speak to you today.
非常荣幸能得这个奖。也非常高兴能 成为这个集体的一员,因为这个集体为世界所带来的改变有目共睹。 我更加感激今天能有机会来做跟你们对话,
And I'm also rather surprised, because when I look back on my life the last thing I ever wanted to do was write, or be in any way involved in religion. After I left my convent, I'd finished with religion, frankly. I thought that was it. And for 13 years I kept clear of it. I wanted to be an English literature professor. And I certainly didn't even want to be a writer, particularly. But then I suffered a series of career catastrophes, one after the other, and finally found myself in television. (Laughter) I said that to Bill Moyers, and he said, "Oh, we take anybody." (Laughter)
其实就连我自己都觉得很意外。因为当我回想过去 我最不愿意干得就是与宗教有关的事,不管是写作还是以其他方式。 坦率地说,我离开修道院以后就没有做有关宗教的事情了。 我当时想,那就是终点了。 13年了,我都没接触过它。我想做一名英语文学的教授, 尤其是我甚至连作家都不想当。 然而此后,我的事业几经波折, 一次又一次失利之后,我却最终在电视上找到了自己。(笑声) 我跟比尔.莫耶斯说到这些时,他说:“哦,我们来者不拒。”(笑声)
And I was doing some rather controversial religious programs. This went down very well in the U.K., where religion is extremely unpopular. And so, for once, for the only time in my life, I was finally in the mainstream. But I got sent to Jerusalem to make a film about early Christianity. And there, for the first time, I encountered the other religious traditions: Judaism and Islam, the sister religions of Christianity. And while I found I knew nothing about these faiths at all -- despite my own intensely religious background, I'd seen Judaism only as a kind of prelude to Christianity, and I knew nothing about Islam at all.
那时我做过一些颇具争议的宗教节目。 这些节目在英国播出的非常顺利,因为宗教信仰在英国并不十分受宠。 所以,仅此一次,我平生终于成为社会主流了。 但是有一次为了拍摄有关早期基督教的影片,我去了耶路撒冷。 就是在那里,我第一次了解到了其他的宗教: 犹太教和伊斯兰教,基督教的姐妹宗教。 我发现我对这两个宗教的信仰一无所知, 尽管我已经学习了很多年的宗教。 我以前认为犹太教不过是基督教的前奏, 对伊斯兰教更可谓一无所知了。
But in that city, that tortured city, where you see the three faiths jostling so uneasily together, you also become aware of the profound connection between them. And it has been the study of other religious traditions that brought me back to a sense of what religion can be, and actually enabled me to look at my own faith in a different light.
但就是在那个几经沧桑的城市, 那片三大宗教你争我夺的圣地, 你也会慢慢意识到这三大宗教之间深刻的纽带。 正是对其他宗教的研究让我 重新思考到底什么是宗教,也启发我 从不同角度重新审视自己的信仰。
And I found some astonishing things in the course of my study that had never occurred to me. Frankly, in the days when I thought I'd had it with religion, I just found the whole thing absolutely incredible. These doctrines seemed unproven, abstract. And to my astonishment, when I began seriously studying other traditions, I began to realize that belief -- which we make such a fuss about today -- is only a very recent religious enthusiasm that surfaced only in the West, in about the 17th century. The word "belief" itself originally meant to love, to prize, to hold dear. In the 17th century, it narrowed its focus, for reasons that I'm exploring in a book I'm writing at the moment, to include -- to mean an intellectual assent to a set of propositions, a credo. "I believe:" it did not mean, "I accept certain creedal articles of faith." It meant: "I commit myself. I engage myself." Indeed, some of the world traditions think very little of religious orthodoxy. In the Quran, religious opinion -- religious orthodoxy -- is dismissed as "zanna:" self-indulgent guesswork about matters that nobody can be certain of one way or the other, but which makes people quarrelsome and stupidly sectarian. (Laughter)
在研究过程中我发现了一些令我惊异的事情, 这些事情我以前从未想到过。其实就在我觉得我跟宗教无缘的那段时间, 我突然发现所有的一切都是那么令人难以置信。 那些宗教教条看起来无法证明、抽象无比。 令我吃惊的是,当我开始认真地研究基督教以外的其他宗教时, 我意识到,“信仰”,这个我们如此奉若神明的东西 不过是一种近代才产生的宗教热忱, 它是17世纪才出现在西方的。 “信仰”这一词的原意是关爱、赞赏以及珍视。 到了17世纪,这个词的含义变窄了, 其中的原因我正在写书进行探究, 这个词的含义变成了,对一组命题进行理智的考量后予以认可,也就是信条。 “我相信”这句话的意思本来并不是“我接受某一宗教信条”, 而是说:“我忠于这些信条,我尽全力做到这些”。 世界上很多传统宗教也确实都对正统宗教学说不以为然。 在可兰经中,教义的正统学说像赞那一样不被接受。 对没有人能确定的事情进行无休止的无聊猜测, 各宗教间不断争吵,人们成为愚蠢的宗派主义者。(笑声)
So if religion is not about believing things, what is it about? What I've found, across the board, is that religion is about behaving differently. Instead of deciding whether or not you believe in God, first you do something. You behave in a committed way, and then you begin to understand the truths of religion. And religious doctrines are meant to be summons to action; you only understand them when you put them into practice.
那么如果宗教不是关于信什么的问题,那又是什么呢? 经过全面的研究,我发现宗教的意义是改变人的行为。 与其去决定是不是相信上帝,不如试着去做一些事情。 你实实在在的去做一些事情以后, 你就逐渐开始理解宗教的真谛了。 这些宗教的教条其实是对实际行动的引导。 只有在实践中才能领悟到其中的真谛。
Now, pride of place in this practice is given to compassion. And it is an arresting fact that right across the board, in every single one of the major world faiths, compassion -- the ability to feel with the other in the way we've been thinking about this evening -- is not only the test of any true religiosity, it is also what will bring us into the presence of what Jews, Christians and Muslims call "God" or the "Divine." It is compassion, says the Buddha, which brings you to Nirvana. Why? Because in compassion, when we feel with the other, we dethrone ourselves from the center of our world and we put another person there. And once we get rid of ego, then we're ready to see the Divine.
而实践中最最重要的非“仁爱”莫属。 值得注意的一个事实是, 在世界上所有主要的宗教信仰中,仁爱── 能对他人感同身受的能力,正如我们今晚所想-- 不仅是一个宗教是否是真正的信仰的试金石,它也是将我们 带到“上帝”或“神灵”面前的力量,无论这个上帝是犹太人、基督徒,还是穆斯林的。 佛教中说是仁爱之心带你走向涅槃。 为什么这样说呢?因为当我们以仁爱之心对待他人, 我们会把他人而不是自己看做是世界的中心。 一旦我们不再唯我独尊,我们就能看见神灵。
And in particular, every single one of the major world traditions has highlighted -- has said -- and put at the core of their tradition what's become known as the Golden Rule. First propounded by Confucius five centuries before Christ: "Do not do to others what you would not like them to do to you." That, he said, was the central thread which ran through all his teaching and that his disciples should put into practice all day and every day. And it was -- the Golden Rule would bring them to the transcendent value that he called "ren," human-heartedness, which was a transcendent experience in itself.
值得注意的是,世界上的各大宗教派系都强调这一点, 都把这一黄金原则列为教义的核心。 早在公元前五百年,孔子就首先提出了这一点: “己所不欲,勿施于人。” 他认为这是他所有教育思想的核心, 但凡他的弟子,每天都要做到这一点。 正是这一黄金原则使人们形成一种超然的价值观,这就是他所谓的仁 也就是人与人之间的关爱。这种关爱本身就是超然的。
And this is absolutely crucial to the monotheisms, too. There's a famous story about the great rabbi, Hillel, the older contemporary of Jesus. A pagan came to him and offered to convert to Judaism if the rabbi could recite the whole of Jewish teaching while he stood on one leg. Hillel stood on one leg and said, "That which is hateful to you, do not do to your neighbor. That is the Torah. The rest is commentary. Go and study it." (Laughter)
这对一神论者来说也是至关重要的。 有一个著名故事是关于犹太拉比席勒儿(Hillel)的,他是跟耶稣同时代的长者。 有一个异教徒来到拉比面前,说只要拉比能在自己一条腿站立 的功夫之内背出整个犹太教义,他就愿意成为犹太教徒。 席勒儿抬起一条腿,说道,“如果什么事情是你所痛恨的, 那么千万不要对你的邻居做同样的事情。这就是教律,其他的都是评论而已。 你自己仔细研究去吧。”(笑声)
And "go and study it" was what he meant. He said, "In your exegesis, you must make it clear that every single verse of the Torah is a commentary, a gloss upon the Golden Rule." The great Rabbi Meir said that any interpretation of Scripture which led to hatred and disdain, or contempt of other people -- any people whatsoever -- was illegitimate.
“你自己去研究”的确是他说的。 他说:“在你所做的考证中,一定要弄清楚 教律的每一句话都是评论,是对黄金法则所做的注解。” 著名拉比梅尔(Meir)曾说,任何对教义的解释, 如果结果导致的是对他人---无论什么人----的仇恨、排斥和蔑视, 那么这样的解释一定是有悖教律的。
Saint Augustine made exactly the same point. Scripture, he says, "teaches nothing but charity, and we must not leave an interpretation of Scripture until we have found a compassionate interpretation of it." And this struggle to find compassion in some of these rather rebarbative texts is a good dress rehearsal for doing the same in ordinary life. (Applause)
圣.奥斯汀的看法与之不谋而合。 他说:“经文要教给我们的,其实除了仁慈之外并无其他东西, 对经文唯一合理的解读,就是充满仁爱的解读。” 有一些经文看上去令人生厌,要从中找到仁慈, 这本身就是对在生活中实践这些教义的最好预演。(鼓掌)
But now look at our world. And we are living in a world that is -- where religion has been hijacked. Where terrorists cite Quranic verses to justify their atrocities. Where instead of taking Jesus' words, "Love your enemies. Don't judge others," we have the spectacle of Christians endlessly judging other people, endlessly using Scripture as a way of arguing with other people, putting other people down. Throughout the ages, religion has been used to oppress others, and this is because of human ego, human greed. We have a talent as a species for messing up wonderful things.
现在看看我们这个世界。我们生活在一个 信仰被劫持的现实中。恐怖分子打着古兰经的旗号大施其暴, 尽管耶稣早有箴言:“要爱你的敌人, 不要妄断他人”,我们的基督徒们仍旧我行我素的对他人妄加推测, 没完没了的拿着圣经要跟别人一争高下, 直到打倒别人。这么多年来,宗教一直被当做打压他人的武器, 而这完全是出于人类的自负和贪婪。 我们人类有着破坏美好事物的天赋。
So the traditions also insisted -- and this is an important point, I think -- that you could not and must not confine your compassion to your own group: your own nation, your own co-religionists, your own fellow countrymen. You must have what one of the Chinese sages called "jian ai": concern for everybody. Love your enemies. Honor the stranger. We formed you, says the Quran, into tribes and nations so that you may know one another.
我们的传统同时教导我们,这一点我认为非常的重要, 那就是你不能只把仁爱施向 你自己身边的人:你的国家、跟你同信仰的人、 你的同乡。你必须拥有一颗中国人所说的“仁爱”之心, 也就是要关心他人、爱你的敌人、尊重陌生人。 古兰经说得好:“我把你们分成部落、族群,是要你们去相互了解对方。”
And this, again -- this universal outreach -- is getting subdued in the strident use of religion -- abuse of religion -- for nefarious gains. Now, I've lost count of the number of taxi drivers who, when I say to them what I do for a living, inform me that religion has been the cause of all the major world wars in history. Wrong. The causes of our present woes are political.
这个传统,这个心怀大爱的传统,再一次在利用宗教信仰 达到邪恶目的和对信仰的滥用中消失殆尽。 我已经不记得有多少出租车司机, 在得知我做什么工作的时候告诉我说 历史上所有主要的战争都是宗教引起的。错! 这些纷争都是政治所引起的。
But, make no mistake about it, religion is a kind of fault line, and when a conflict gets ingrained in a region, religion can get sucked in and become part of the problem. Our modernity has been exceedingly violent. Between 1914 and 1945, 70 million people died in Europe alone as a result of armed conflict. And so many of our institutions, even football, which used to be a pleasant pastime, now causes riots where people even die. And it's not surprising that religion, too, has been affected by this violent ethos.
但不能否认,宗教可能成为故障点, 当一场冲突跟宗教搅在一起的时候,宗教就可能陷在其中, 成为问题的一部分。我们的现代史充满了暴力。 1914到1945年,光欧洲就有7千万人死于暴力冲突。 有很多我们体系内的活动,像橄榄球这样曾经的消遣娱乐, 如今也会引发暴乱,引起死亡。 宗教也会受到这些暴力因素的影响,这并不奇怪。
There's also a great deal, I think, of religious illiteracy around. People seem to think, now equate religious faith with believing things. As though that -- we call religious people often believers, as though that were the main thing that they do. And very often, secondary goals get pushed into the first place, in place of compassion and the Golden Rule. Because the Golden Rule is difficult. I sometimes -- when I'm speaking to congregations about compassion, I sometimes see a mutinous expression crossing some of their faces because a lot of religious people prefer to be right, rather than compassionate. (Laughter)
况且还存在着大量的宗教文盲群体。 人们总是认为宗教信仰就是去相信一些事情, 所以我们经常把宗教人士称为信徒, 就好像这就是他们主要就是干这个。常常是这样,次要的目标 取代了主要的目标,取代了“仁爱”原则和黄金法则。 因为黄金法则很难做到。有时候,当我向大众 宣讲仁爱的时候,我有时候会看到 他们脸上有抗拒的表情,这是因为宗教 很多宗教人士更热衷于去争论谁对谁错,而不是如何施以仁爱之心。(笑声)
Now -- but that's not the whole story. Since September the 11th, when my work on Islam suddenly propelled me into public life, in a way that I'd never imagined, I've been able to sort of go all over the world, and finding, everywhere I go, a yearning for change. I've just come back from Pakistan, where literally thousands of people came to my lectures, because they were yearning, first of all, to hear a friendly Western voice. And especially the young people were coming. And were asking me -- the young people were saying, "What can we do? What can we do to change things?" And my hosts in Pakistan said, "Look, don't be too polite to us. Tell us where we're going wrong. Let's talk together about where religion is failing."
其实还不止是这样。 自打9.11发生以后,我对伊斯兰的研究瞬间把我 推向公众视野,这是我始料未及的。我也有机会到世界各地走走, 从而发现无论我走到哪里,渴望变革的呼声无处不在。 我刚从巴基斯坦回来,那里有数以千计的人来听我的演讲, 因为首先他们非常希望能听到一些来自西方的友好的声音。 特别是有很多年轻的听众,他们问我, 这些年轻人说:“我们能做些什么?我们要怎么样做才能改变现状?” 巴基斯坦的主持人说,“看看,你不要对我们太礼貌了。 告诉我们哪里出了问题。让我们一起来讨论到底为什么信仰会导致这样的结果。”
Because it seems to me that with -- our current situation is so serious at the moment that any ideology that doesn't promote a sense of global understanding and global appreciation of each other is failing the test of the time. And religion, with its wide following ... Here in the United States, people may be being religious in a different way, as a report has just shown -- but they still want to be religious. It's only Western Europe that has retained its secularism, which is now beginning to look rather endearingly old-fashioned.
在我看来,在我们现实状况如此严峻的关头, 任何不提倡增进全球范围内互相理解和欣赏 的意识形态都将难以通过时间的检验。 宗教信仰目前还是很受追捧的。在美国 尽管像一些报道所说,人们有着不同的宗教信仰, 但人们还是希望有信仰的。也只有西欧保持着现实主义观, 这现在看来稍微有些过时了。
But people want to be religious, and religion should be made to be a force for harmony in the world, which it can and should be -- because of the Golden Rule. "Do not do to others what you would not have them do to you": an ethos that should now be applied globally. We should not treat other nations as we would not wish to be treated ourselves.
人们还是希望有信仰的,宗教也应当成为 一个社会和谐的推动力量。宗教有这个能力,也应该这样去做, 这都是因为有黄金法则的存在。 “己所不欲,勿施于人”, 这是一个全球适用的准则。 我们不应该把自己不愿意做的事情强加于别国,
And these -- whatever our wretched beliefs -- is a religious matter, it's a spiritual matter. It's a profound moral matter that engages and should engage us all. And as I say, there is a hunger for change out there. Here in the United States, I think you see it in this election campaign: a longing for change. And people in churches all over and mosques all over this continent after September the 11th, coming together locally to create networks of understanding. With the mosque, with the synagogue, saying, "We must start to speak to one another." I think it's time that we moved beyond the idea of toleration and move toward appreciation of the other.
无论我们具体信仰的是什么,这都是有关宗教、有关精神的准则。 这是影响深远的道德准则,我们每一个人都应该遵循的。 如我所说,人们对变革的渴望真真切切。 在美国,我相信你们在这次的总统竞选中都看到了对变革的渴望, 以及9.11以后各地的教堂和当地的清真寺 携手创建相互理解的网络。 清真寺和犹太教会纷纷提议:“我们必须开始互相对话。” 我认为现在已经到了我们从互相容忍走向互相欣赏的时候了。
I'd -- there's one story I'd just like to mention. This comes from "The Iliad." But it tells you what this spirituality should be. You know the story of "The Iliad," the 10-year war between Greece and Troy. In one incident, Achilles, the famous warrior of Greece, takes his troops out of the war, and the whole war effort suffers. And in the course of the ensuing muddle, his beloved friend, Patroclus, is killed -- and killed in single combat by one of the Trojan princes, Hector. And Achilles goes mad with grief and rage and revenge, and he mutilates the body. He kills Hector, he mutilates his body and then he refuses to give the body back for burial to the family, which means that, in Greek ethos, Hector's soul will wander eternally, lost. And then one night, Priam, king of Troy, an old man, comes into the Greek camp incognito, makes his way to Achilles' tent to ask for the body of his son. And everybody is shocked when the old man takes off his head covering and shows himself. And Achilles looks at him and thinks of his father. And he starts to weep. And Priam looks at the man who has murdered so many of his sons, and he, too, starts to weep. And the sound of their weeping filled the house. The Greeks believed that weeping together created a bond between people. And then Achilles takes the body of Hector, he hands it very tenderly to the father, and the two men look at each other, and see each other as divine.
我只想讲一个故事, 故事来自《伊利亚特》,但它能告诉我们这种精神是什么。 你们都知道《伊利亚特》的故事,是关于希腊和特洛伊国之间10年的战争。 有一次,阿喀琉斯,著名的希腊战士,将自己的队伍撤离了战场, 于是整个战事受到了影响。在接下来的混战中, 他的好朋友,普特洛克勒斯,在一场一对一的战斗中惨遭杀害, 杀他的是特洛伊王子赫克托。阿喀琉斯既悲痛又愤怒,发誓要报仇。 他杀了赫克托,然后肢解了他的尸体。 他还拒绝交还尸体给赫克托的家人, 尸体无法下葬,这在古希腊传统中就意味着赫克托的灵魂会一直游荡,不得安息。 然后有一天晚上,特洛伊的老国王Priam 化名来到希腊战营,找到了阿喀琉斯的帐篷, 问他要自己儿子的尸体。 当老人取下自己的头巾时,在场的每个人都惊诧不已。 阿喀琉斯看着老人,想到了自己的父亲,于是开始抽泣。 国王看着这个杀害了无数自己子民的年轻人, 他也开始哭泣。房屋里充满了他们哭泣的声音。 希腊人相信一起哭泣能拉近人与人之间的感情, 于是阿喀琉斯拿出赫克托的尸体,小心翼翼的递给老国王, 两个人对视一眼,都将对方视为圣者。
That is the ethos found, too, in all the religions. It's what is meant by overcoming the horror that we feel when we are under threat of our enemies, and beginning to appreciate the other. It's of great importance that the word for "holy" in Hebrew, applied to God, is "Kadosh": separate, other. And it is often, perhaps, the very otherness of our enemies which can give us intimations of that utterly mysterious transcendence which is God.
这种精神存在于所有的宗教信仰中。 就是我们能够克服在受到敌人威胁时所感到的恐惧, 并最终开始能够欣赏我们的敌人。 ”神圣“这个词在希伯来语中,当用来形容上帝的时候,是”Kadosh",也就是独特的、别人的意思,这个意义非凡。 很多时候,也许正是敌人身上的这种“异质”, 帮我们接受来自上帝的神秘暗示。
And now, here's my wish: I wish that you would help with the creation, launch and propagation of a Charter for Compassion, crafted by a group of inspirational thinkers from the three Abrahamic traditions of Judaism, Christianity and Islam, and based on the fundamental principle of the Golden Rule. We need to create a movement among all these people that I meet in my travels -- you probably meet, too -- who want to join up, in some way, and reclaim their faith, which they feel, as I say, has been hijacked. We need to empower people to remember the compassionate ethos, and to give guidelines. This Charter would not be a massive document. I'd like to see it -- to give guidelines as to how to interpret the Scriptures, these texts that are being abused. Remember what the rabbis and what Augustine said about how Scripture should be governed by the principle of charity. Let's get back to that. And the idea, too, of Jews, Christians and Muslims -- these traditions now so often at loggerheads -- working together to create a document which we hope will be signed by a thousand, at least, of major religious leaders from all the traditions of the world.
下面是我的愿望: 我希望你们能帮助创建、 启动和宣传“仁爱宪章”, 它是由一个创新思想家团队起草的, 这些哲人来自有着共同亚伯拉罕祖先的三个宗教:犹太教、基督教和伊斯兰教, 宪章的撰写以“黄金法则”作为基本原则。 我们需要发起一场运动,把我在路途上遇到的这些人都团结在一起, 这些人你们可能也碰到过,他们希望以某种方式团结起来, 为他们已经被劫持的宗教信仰正名。 我们需要让人们重拾“仁爱”之心, 并对他们进行引导。这个宪章不会是个面面俱到的大部头经文, 我希望看到的是,它引导人们如何对宗教经典进行正确解读, 因为这些经文已经被滥用了。还记得拉比和奥古斯汀说过的 经文应该服务于慈善原则吗? 让我们回到这个原则。这个原则是犹太人、基督徒和穆斯林共同的传统, 然而这些传统如今经常互相发生不和。我们想团结起来, 创建一个文档,让世界各地至少一千位 主要的宗教领袖联合签名。
And you are the people. I'm just a solitary scholar. Despite the idea that I love a good time, which I was rather amazed to see coming up on me -- I actually spend a great deal of time alone, studying, and I'm not very -- you're the people with media knowledge to explain to me how we can get this to everybody, everybody on the planet. I've had some preliminary talks, and Archbishop Desmond Tutu, for example, is very happy to give his name to this, as is Imam Feisal Rauf, the Imam in New York City. Also, I would be working with the Alliance of Civilizations at the United Nations. I was part of that United Nations initiative called the Alliance of Civilizations, which was asked by Kofi Annan to diagnose the causes of extremism, and to give practical guidelines to member states about how to avoid the escalation of further extremism.
你们才是行动者,我只是一个孤零零的学者。 尽管我是个不喜欢孤军奋战的人,但(这个运动这么受欢迎)还是出乎我的意料--- 我其实花了很多时间一个人呆着做研究。我不是非常--- 你们才是具备了媒体知识的人,能够教我如何把这些信息传达到每个人, 这个地球上的每个人。我已经做过一些预备性的演讲, 比如说屠图大主教 就很高兴把他的名字给我,Faisal Rauf,纽约市的伊玛目,也非常乐意。 我还将跟联合国的“文明战线”一起工作, 我是联合国发起的“文明战线”组织的一员, 这个组织是由科菲·安南建议创建,用来诊断宗教极端分子的起源, 并向成员国提供预防极端活动升级的实用指南。
And the Alliance has told me that they are very happy to work with it. The importance of this is that this is -- I can see some of you starting to look worried, because you think it's a slow and cumbersome body -- but what the United Nations can do is give us some neutrality, so that this isn't seen as a Western or a Christian initiative, but that it's coming, as it were, from the United Nations, from the world -- who would help with the sort of bureaucracy of this.
“文明战线”的人们告诉我说他们很乐意为这个而工作。 这件事情的重要性在于--我能看到你们脸上已经有些担忧的表情了, 因为你们认为这将是个缓慢和臃肿的机构, 但联合国能够给我们的工作提供一些中立性, 证明这些工作不是一个西方的或者基督教的活动,而是来自 联合国,来自整个世界 的所有愿意伸出援手的人。
And so I do urge you to join me in making -- in this charter -- to building this charter, launching it and propagating it so that it becomes -- I'd like to see it in every college, every church, every mosque, every synagogue in the world, so that people can look at their tradition, reclaim it, and make religion a source of peace in the world, which it can and should be. Thank you very much. (Applause)
因此我鼓励你们加入这个行动, 一起来创建这个宪章、启动和宣传这个宪章,从而让它 我希望看到它进入世界上每一所大学,每一个教堂,每一个清真寺和每一个犹太教会。 这样的话人们可以看到他们的宗教传统,重塑这些传统,让宗教成为世界和平的源头, 宗教有这个能力也理应这样去做。非常感谢大家。(鼓掌)