Interreligious dialogue is a fascinating topic. It's about 50 years old, we could say. At the end of the Second Vatican Council in the early sixties, there was a new movement that said, in the Catholic Church, there's truth in other religions. Indeed, as Thomas Berry used to say, there's rays of light in other religions. But this was a huge move for a church that claimed exclusive truth. This helped open the door to a variety of dialogues, some of them within Christianity itself. These were called ecumenical dialogues between the Protestants and the Catholics, the Evangelicals and the Orthodox. If you can imagine, this was a new and exciting and important movement still ongoing, a lot of reconciliation taking place, including meetings with the Pope and the Greek Orthodox Patriarch that hadn't taken place for hundreds and hundreds of years. But in addition to these movements within Christianity, perhaps even more importantly, there were dialogues that began to take place between other religions, between Christianity and Judaism. So again, sometimes for the first time in centuries. The study of the Asian traditions is particularly interesting here. This is the area I have studied most, especially East Asia, and out of that world, a very robust dialogue emerged between Buddhism and Christianity. In addition to the dialogue in the Western religions such as Judaism and Christianity, Christianity and Islam and even the three religions, the Abrahamic traditions in Israel, for example, there's a very robust dialogue going on between these religions, trying to activate reconciliation for peace and for the environment. Friends of the Earth Middle East is working on restoration of the Jordan River out of this interreligious model. Now in Asia, there was a very robust dialogue that's ongoing to this day, that emerged in part, because of the inspiration of Thomas Merton, who was a Trappist monk in a monastery in Gethsemani. He had been a student at Columbia, had led quite the life of the world in New York. He was a writer, poet, had a tremendously interesting life, gave it all up, went to Gethsemani and became a contemplative monk, and from there in this remote rural place, influenced the whole world. One of the ways he did that was by saying, we need to be in dialogue, especially with these traditions of Asia that have meditative practices such as Buddhism. So from that Buddhist-Christian dialogue, there's now emerged conferences, journals, even contemplative praxis. So that monks will come together, nuns will come together for contemplation from these various traditions, including Hinduism and Christianity as well. So, out of these dialogues has emerged the possibility for religions to cooperate in issues that are larger than their own self interest. For example, in some of these early dialogues with Buddhism and Christianity, would be long discussions on the nature of God. Buddhism speaks in a more agnostic tone about God, and so on, whereas the West has a strong monotheistic commitment. So these kinds of discussions went on for many, many years just to try and understand some of the basic teachings. But now, especially in the last 15 years, maybe 10 to 12 even, there's been important dialogues around: What can these religions contribute to environmental restoration, preservation, conservation? Buddhist monks are doing these practices in Southeast Asia, Hindus are helping to restore forest and tree plantings around monasteries in India. And this kind of new cooperation, of dialogue between religions and among religious practitioners, is a growing and very positive movement in the religion and ecology world now.