Probing the dark matter profile of hot clusters and the M-T relation with XMM-Newton

We present results based on XMM-Newton observations of a small sample of hot galaxy clusters. Making a full use of XMM-Newton's spectro-imaging capabilities, we have extracted the radial temperature profile and gas density profile, and with this information, calculated the total mass profile of each cluster (under the assumption of hydrostatic equilibrium and spherical symmetry). Comparing the individual scaled total mass profiles, we have probed the Universality of rich cluster mass profiles over a wide range of radii (from 0.01 to 0.7 the virial radius). We have also tested the shape of cluster mass profiles by comparing with the predicted profiles from numerical simulations of hierarchical structure formation. We also derived the local mass-temperature (M-T) scaling relation over a range of temperature going from 4 to 9 keV, that we compare with theoretical predictions.Comment: 7 pages, 2 figures, Advances in Space Research in press (proceedings of the COSPAR 2004 Assembly, Paris

Recent HBT results in Au+Au and p+p collisions from PHENIX

We present Hanbury-Brown Twiss measurements from the PHENIX experiment at RHIC for final results for charged kaon pairs from sqrt{s_{NN}} = 200 GeV Au+Au collisions and preliminary results for charged pion pairs from sqrt{s} = 200 GeV p+p collisions. We find that for kaon pairs from Au+Au, each traditional 3D Gaussian radius shows approximately the same linear increase as a function of N^{1/3}_{part}. An imaging analysis reveals a significant non-Gaussian tail for r \gtrsim 10 fm. The presence of a tail for kaon pairs demonstrates that similar non-Gaussian tails observed in earlier pion measurements cannot be fully explained by decays of long-lived resonances. The preliminary analysis of pions from sqrt{s} = 200 GeV p+p minimum biased collisions show correlations which are well suited to traditional 3D HBT radii extraction via the Bowler-Sinyukov method, and we present R_out, R_side, and R_long as a function of mean transverse pair mass.Comment: 4 pages, 3 figures - To appear in the conference proceedings for Quark Matter 2009, March 30 - April 4, Knoxville, Tennesse

Fundamentalism and terrorism: The contemporary religious challenge

For nearly a century the term ‘fundamentalism’ has referred primarily to a set of specific Christian beliefs and an allied ultra-conservative attitude. However, usage of the term has broadened: ‘fundamentalism’, as a term indicating the position of a ‘closed mind’ coupled with a negative – even hostile – stance toward the status quo, has migrated into political discourse and the wider religious realm. Fundamentalism broadly names a religio-political perspective found in most, if not all, major religions. Most disturbingly, it is now associated with variant forms of religious extremism and thus religiously-oriented terrorism. And it is Islamic modalities of terrorism that, rightly or wrongly, have come to take centre-stage in current world affairs. This lecture will argue that the religious fundamentalism with which Islamist extremism is associated follows an identifiable paradigm that has wider applicability. Religious ‘fundamentalism’ denotes, among other things, a paradigm that paves the way from the relative harmlessness of an idiosyncratic and dogmatic belief system, to the harmful reality of religiously driven and fanatically followed pathways to terrorist activity. The lecture will attempt to describe and analyse this paradigm with reference to contemporary concerns

Enemy at the gate? Models of response to contemporary religious plurality

Ours is age of plurality in all things. Yet, plurality has always been the case: difference, diversity, multiplicity – that which tends to disconnectedness in whatever sphere of human life – has ever been the lot of humanity. Religion is no exception. Yet while most religions would hold that unity – the uniformity and coherence suggestive of an inherent connectedness – is a sine qua non, the lived reality of religious people everywhere is often the context of, and contention with, a disconnectedness which is consequent upon difference of viewpoint, variety of experience, clash of interpretation, and competing claims for religious allegiance and identity. This can be the case both within any one major religious tradition as well as between them. Given the ubiquitous nature of religion and the pressing need for improved interreligious relations in many parts of the world, the question of how the fact of religious plurality is apprehended from within the religions themselves is critical. Naturally every religion proffers its own hermeneutic of the religiously ‘other’. Typically, this has included variations on the themes of exclusivity and inclusiveness

Christian discipleship and interfaith engagement

Ever since the famous 1910 Edinburgh World Mission conference Christian individuals and the Christian Church have been increasingly challenged to relate in new ways to people of other faiths. Reflecting on the relationship between Christian discipleship and interfaith engagement this article addresses three questions. Can a biblical basis for such engagement be discerned? What is the impact of the "Great Commission" at the end of Matthew's gospel (28:18-20)? How might a new understanding of mission and discipleship relate to concerns about interreligious dialogue? In other words, can Christian discipleship actively enable positive interfaith relations and engagement with adherents of other faiths? In conclusion, the article points to a number of considerations that might indeed contribute to just such an understanding of discipleship

Christian discipleship and interreligious dialogue: A theological exploration

What is the relationship between Christian mission and inter-faith engagement? What has interreligious dialogue got to do with Christian discipleship? Is one in competition with the other? Is one subsumed within the other? Is one effectively vitiated by the other? And what is the relation of mission to discipleship? Is it the case that ‘making disciples’ is the goal of mission? “Discipleship has been for centuries a way of thinking and speaking about the nature of the Christian life… But what is meant by Christian discipleship?” Is engagement in dialogue an authentic component of Christian discipleship and witness? Or is interreligious dialogue enjoined, in the end, by virtue of being subsumed to mission, whose aim is something other than the pursuit of dialogical relations? These are examples of the deep questions and theological issues that have arisen ever since, in the course of the twentieth century, a sea-change occurred with the wider Christian Church in regard to relationships with, and views about, other religions. This paper addresses just three questions: Is there a biblical basis for inter-faith engagement? What may we make of the ‘Great Commission’ in respect to interreligious dialogue? What is the understanding of mission in regards to discipleship, and how might that relate to interreligious dialogue

Interreligious prayer: Prospects and parameters

The coming together of people of diverse religions to plan or reflect upon a common action or venture, and to consider, let alone engage in, an act of shared spiritual experience – such as interreligious prayer – is something comparatively novel and relatively rare. Yet the impetus for acts of inter-faith prayer, worship, or other liturgically shared acts, is increasing as more and more experiences of cross-religion engagement and dialogical encounter occur, and as communities encompassing religious diversity address issues in common, or respond to crises that affect all. In some corners of the globe this is already very much the case; for others it is only just emerging into view on the horizon of possibility. In this paper I explore the question of interreligious prayer arising from my involvement in a joint World Council of Churches and Vatican Study undertaken during the 1990s. The questions which lay behind this co-operative venture remain, of course, live ones today and require continual reflection and fresh thinking. When the natural human response is to pray, and the context of that response is multi-religious, what can we do together? How can we do it? Indeed, ought we to do it? And if we do, on what basis may we proceed? What justification can we give in respect of our own faith? What are the issues to be addressed? How, if at all, may they be resolved