An important report called Ecumenical Considerations for Dialogue and Relations with People of other Religions was produced in 2002: http://www.wcc-coe.org/wcc/what/interreligious/glines-e.html. It identifies obstacles to be confronted thus: Sometimes the difference between the legitimate search for identity and hostility towards neighbours of other religions and cultures is blurred. Throughout the world and among the followers of major religious traditions, there has been a rise in influence of movements and leaders mobilising their believers in the name of preserving a perceived threatened distinctive identity. Often such an understanding of identity is made into the exclusive basis for the creation of a new societal order, shaped by a selective retrieval of doctrines, beliefs and practises from a sacralized past.

Three types of dialogue are encouraged by the WCC: multi-lateral, academic, and spiritual. In the first common issues are addressed such as family, education, and the state. In the second the focus is on the theological and philosophical bases of their traditions; and in the third, reciprocal participation in the prayer and spiritual life of participating communities. A coalition of different religious groups - Frontier Internship in Mission - has been formed to send young people to work in countries where tensions between rival confessions prevails - notably in Iraq, East Timor, Beirut, Amman, Ramallah, and Casablanca. Information about this activity can be found at: http://tfim.org.

Like the Interfaith Allliance, the WCC welcomes liberal communities but does not accept fundamentalist (reactivist) communities as members. They list their members at: http://www.wcc-coe.org/wcc/links/church.html. However, they also list unaffiliated congregations at: http://www.wcc-coe.org/wcc/links/evanmiss.html but do not explain why they remain outside the membership.

Non-Christian Initiatives. Among other religious communities, comparable organizations can be found. The Muslim Peace Fellowship encourages cooperation with Christians as explained at: http://www.mpfweb.org. No federation comparable to the WCC seems to exist for Muslims but a kind of global directory or guide to Muslim communities is available through Islam City with a home site at: http://islam.org. It encourages cooperation with non-Muslims.

Many of the communities included in this list carry out their own inter-faith projects. For example, the Institute of Arabic and Islamic Studies offers this information: A historical and unprecedented event took place at the Crystal Cathedral, garden Grove, California on September 10, 2000. For the first time two preeminent leaders of Islam and Christianity met to share the common ground of their two faiths, which represent more than one half the world population. The leaders were Shaykh Salah Kuftaro and Dr. Robert Schuller: http://www.islamic-study.org.

Most religious sites promote their own distinctive teachings, but the Baha'i faith uniquely stresses the importance of all religious faiths and thus constitutes a kind of inter-faith faith." A basic premise of this community is that: Each of the great religions brought by the Messengers of God - Moses, Krishna, Buddha, Zoroaster, Jesus, Muhammad - represents a successive stage in the spiritual development of civilization. www.bahai.org.

A letter sent by the Baha'i "Universal House of Justice" to religious leaders around the world in May and June 2002 by the global network of national Baha'i communities warned that danger grows that the rising fires of religious prejudice will ignite a worldwide conflagration the consequences of which are unthinkable. http://www.onecountry.org/e141/e14101as_UHJ_Letter.htm.

The letter continued: Tragically, organized religion, whose very reason for being entails service to the cause of brotherhood and peace, behaves all too frequently as one of the most formidable obstacles in the path... In response, according to this report, Many leaders - whether Buddhist, Christian, Hindu, Jewish, Islamic or other - expressed hope that the message will spur religious leaders and their followers to action.

Indeed, many liberal-minded leaders of virtually all the world's religious communities endorse the ideals of inter-faith cooperation and support of broad goals of human justice and comity. Nevertheless, inter-faith competition and conflict also persist. The results are "synarchic" in the sense that while networks for cooperation and peaceful co-existence multiply, interstitial zones of anarchy also proliferate and lead to growing conflict, violence, and terrorism.

3. RESISTANCE: VIOLENT AND NONVIOLENT

Communities of faith often find themselves radically at odds with prevailing secular and material forces, but they respond in many different ways. At one extreme, they resort to violent confrontations as seen in contemporary fundamentalist terrorism. At the other extreme, they seek to isolate themselves from the world by withdrawal into enclaves or pockets where they can survive in isolation from the world. Between these extremes one finds many more moderate options which take advantage of legal and political opportunities to advance their visions.

Compartmentalization. Another possibility involves a radical partitioning of social spheres. One may go to church on Sunday but adhere to secularism and materialism on week-days. This kind of schizoid life-style is consistent with the functional differentiation typical of modern social life. We compartmentalize work and play, family and office, sports, entertainment, worship, education, and many other functional spaces in our lives.

This contrasts with the fusion of roles and beliefs characteristic of traditional and simpler societies where religious beliefs and practices blended with all other aspects of life. After the Reformation, Christians in the West have become accustomed to a church/state dichotomy which institutionalizes this partitioning of life spheres. By contrast, in Muslim countries the traditional fusion of spiritual and worldly concerns dampens the prospects of peaceful solutions in mixed societies. Iraq today provides a stunning example where religious leaders call for an Islamic State, but secularized and minority communities, with U.S. miliary aid, can be expected to support some kind of separation of church and state.

Segregation. However, separation can also arise within a church when different life-styles and ethnic preferences clash. An interesting example can be seen in the history of the African Methodist Episcopal Church. It evolved in the U.S. in response to racism when some black Methodists moved to create an independent church. They saw themselves as true Methodists and had no reason to view themselves as sectarians or schismatics. Instead, they simply resented the way they were treated as second-class members of Methodist congregations.

Eventually they pulled out to create their own Black communities in protest against White prejudices. Starting as a small movement in Philadelphia, they grew gradually, especially after the Civil War. Today they reach out to a world where people of color vastly outnumber the white people, giving them a growing audience. Reportedly they now have some 2.5 million members scattered globally. Details of this movement that goes back to the late 18^th century can be found at: http://religiousmovements.lib.virginia.edu/nrms/ame.html.

Withdrawal. By contrast, some religious communities simply resist change and adhere to their ancient beliefs and practices. This led to persecutions. Facing disaster, some communities have sought to protect their faith by flight to another country where conditions were more favorable for their beliefs and practices. If that was not feasible, they insulate themselves by creating enclaves within a society where they could seal themselves off and perpetuate their beliefs and practices.

Both options are illustrated by the Amish who are so much opposed to modern technology and secularism that they refuse to have their own Web Site. Amish refugees from Europe migrated to the United States beginning in the early 18th century. As explained at: http://www.religioustolerance.org/amish.htm, They have attempted to preserve the elements of late 17th century European rural culture. They reject most of the developments of the modern society. However, non-Amish friends and traders who have an interest in working with them have posted sites that provide information about their beliefs and facilitate some forms of cooperation. A list of links to many sites for information about Amish can be found at: religiousmovements.lib.virginia.edu/nrms/amish.html#links

Apologetics. In contexts where civil rights are protected, dissidents in a church can resort to persuasion, seeking to win the support of believers and distance themselves from non-believers. This posture is typical of Christian Fundamentalists who strive to restore or reassert the unity of belief and action, while rejecting materialism, secularism, and toleration as unholy and false. There are many such communities. Each of them feels they have a unique and exclusive path to salvation. They dichotomize "good" and "evil" and condemn all who are not with them. However, they are willing to use those aspects of secular modernity that facilitate their efforts -- for example, they employ the Internet to spread their gospel. They preach separation from worldliness and reject the validity of "Science," while taking advantage of useful new technologies.

Their views are presented as "apologetics." This word is used here not in its usual sense of apologies, but in the specialized sense defined as: "a branch of theology that is concerned with proving the truth of Christianity". By extension, apologetics can be found in the teachings of any religious community that relies on arguments to establish the truth of its beliefs. A web site that identifies many such communities is: http://www.str.org/links/apolorgs.htm.

Reactive communities living as minorities in a state that tolerates diversity are likely to espouse religious freedom. They rely on apologetics to persuade non-believers to join their communities. They use propaganda, private schools, churches, and publications -- including the Internet as a free vehicle -- to persuade people to accept their version of the "Truth." To protect their own freedom to proselytize, they accept and even promote the separation of state and church.

State Churches. By contrast, in states where a community's religious faith is supported by the state, the official Church may seek to suppress dissidents. Their doctrines get state support in schools and public ceremonies where they are officially endorsed and reinforced. Government agencies protect their monopoly and use the Web to reinforce their views.

Communities that enjoy state protection as an official religion may be expected not only to oppose other religious communities but also to reject the separation of church and state. State sponsorship also leads them to resist secularizing and democratizing forces that might undermine their dominant position as an established church. They will also, therefore, attack intrusive faiths that threaten their monopoly position.

Dissidents and Terror. In regimes that do not protect religious freedom, minority communities may resort to violence and secrecy. Knowing that, if they are discovered, they will be persecuted, they conceal their activities, sometimes become terrorists. If they use the Internet, it will only be through sites that conceal their true identity. However, observers of their activities may learn about them and post data like this al-Qa'ida report: http://www.fas.org/irp/world/para/ladin.htm. This data was collected by Steven Aftergood on behalf of the Federation of American Scientists - see their Intelligence Resource Page: http://www.fas.org/irp/index.html. Also see a State Department report: http://library.nps.navy.mil/home/tgp/qaida.htm.

In states that officially sponsor and support their faith they may find safe haven and support for their activities. This was notably true for al-Qa'ida in Afghanistan under the former Taliban regime. I believe they do use the Internet but I cannot quote any Web Sites as evidence. Perhaps, in order to avoid counter-attacks, they can resort to Aesopian strategies that conceal their true goals behind beneficent facades. It seems apparent that they can use secular home pages or disguised "fronts" to convey hidden messages to their followers. Moreover, many of these sites are transient, appearing and disappearing frequently -- that makes them more difficult to track as links quickly become obsolete. Consequently, on this subject I cannot offer solid evidence through the Internet. All I can offer here is speculative.

Communities that find themselves marginalized in states which do not protect their faith may also use terrorism to support their demands for partition, autonomy, or regime change. Because of globalization, they may also organize international networks to promote their cause, exploiting the civil rights offered by states that do protect the rule of law and religious freedom. In short, regardless of regime type, we may expect some adherents of religious fundamentalism to globalize their use of violence as the only option open to them.

However, not all reactive communities turn to violence. Because the costs of terrorism and violence are high, they may prefer non-violent alternatives. Although some will seek to proselyte among non-believers, others will turn to more personal and other worldly solutions, an option to be considered next.

III. THE OTHER WORLD

Facing the difficulties and dilemmas of this world many individuals and groups find comfort in personal solutions based on retreat to the other world. A wide range of spiritual and paranormal options have become increasingly attractive in the face of a world that seems increasingly crazy. Globalization has not only magnified the threats posed by this world but, especially through the Internet, it now makes many more otherworldly options easily available to individuals and small groups. To discuss these phenomena, let us first consider the options offered by retreat from this world.

Several different orientations can be seen. One rests on a decision to avoid evil and violence, a perspective well represented by the Sanscrit term, Ahimsa. As Mahatma Gandhi, its most famous exponent proclaimed, non-violence can also exercise real power in the world and influence the course of history.

A second option is more personal and involves looking to the Paranormal and mystical experiences. Individuals tend to ignore the world and seek personal salvation or grace through private psychic processes.

A third perspective mixes the ancient and the modern in a paradoxical way. It links ancient paganism with and modern environmentalism - authentic concerns about the survival of our planet mingle with rejection of the modern world and its chaotic violence. Thus it links retreat and engagement in a dialectical mode.

1. RETREAT FROM THE WORLD

Regime changes of various kinds often confront religious communities with dangerous and difficult choices. Old believers or traditionalists react against a new regime that they see as unacceptably oppressive. They may flee, and this has contributed to the flow of refugees seeking new lands in which they can freely practice their religion,. Alternatively, they may try to insulate themselves within a hostile environment by creating enclaves where they can be safe. The Amish story as mentioned above is a good example.

Although enclaves may be geographical, they can also be virtual as illustrated by the Zoroastrian community. They believe that their truly ancient faith hinges on ancestry: only the descendants of Zoroastrians can belong to their community. Since they are now widely dispersed, they have difficulty finding marriage partners. For them, the Internet provides a technological island of security. Among the services the Internet now offers them is a global dating service: potential brides and grooms can use it. See: http://members.ozemail.com.au/~zarathus/soulmate.html.

Apparently the project is a success as revealed by this remark: Since the act of marriage to a fellow Zoroastrian is enjoined in our religion, the Zoroastrian Matrimonial page has been started in an effort to enable far-flung Zoroastrians to contact prospective husbands or wives from among their own religion.

Populist Authoritarianism. A radically different scenario is illustrated by the Shi'a posture in Iraq. Under the domination of a Sunni minority, led by the secularizing Baath party, they suffered tragically. When the Americans destroyed Saddam Hussein's regime, many Shi'a mobilized in the hope that they could take control of the country but they knew that would be possible only if they could get the Americans to withdraw quickly before secular democratic institutions could evolve. Paradoxically, therefore, they found themselves in opposition to the forces that had liberated them. Their fight for survival, therefore, involves protest and violence as a way to security for their beliefs through political and military domination.

In some countries a religious majority could win power by democratic means even though they reject the civic norms that protect the rights of minorities. In Algeria, for example, after brave efforts to achieve democratic government with a complex multi-party regime, the military intervened in 1992 and imposed authoritarian rule. Among the parties, the Islamic Salvation Front would probably win a dominating majority were free elections to be held. Meanwhile endemic violence and terrorism prevail, exacerbating the resentment and fear felt by the mobilized Muslim majority. Yet were they to prevail, would they extend to other minorities the rights denied to them under military rule? Since the military rulers have used manipulated electoral tactics to legitimize their rule, the new religious leaders may use the same techniques to manage elections that create a democratic facade in order to gain international legitimacy while enforcing religious authoritarianism.

Aesopian Strategies. Meanwhile, reactive communities respond with violence to political oppression. They seek alternative means of communication to reach their followers. In the past this involved informal technologies, like the Xerox machine, to duplicate underground news bulletins, but today it may well be that the Internet also provides channels for secretive Aesopian mobilizations. William Wallace has explained that Aesopian Language means: Using or having ambiguous or allegorical meanings. Conveying an innocent meaning to an outsider but a hidden meaning to a member of a conspiracy or underground movement. http://www.thefinalphase.com/Aesopian.htm.

Hidden messages on the Web use disguised sites and personal messages by e-mail to help conspirators reach their followers. However, this form of resistance is difficult to track on the Internet so I cannot say more about it here. Instead, let us look at other less strident forms of resistance and retreat under the headings given below.

2. AHIMSA: THE POWER OF NONVIOLENCE

Majid Tehranian has recently distributed a report on the Hindu ethic of non-violence or ahimsa -- the value of avoiding violence, not harming people or the environment, living with gentleness. Gandhi-ism is not seen as a religion, yet it is (or was) a powerful spiritual/political force resting on ahimsa foundations. I have compiled a list of some non-violent sites at: http://webdata.soc.hawaii.edu/fredr/theo.htm#ahi. Ahimsa is an Eastern spiritual concept of active nonviolence or noninjury, thus kindness and love towards all. It is a central tenet (perhaps the first tenet) of Jainism and yoga. It was introduced to the West by Mahatma Gandhi; the Western civil rights movements, inspired by his actions, engaged in non-violent protests, led by such people as Martin Luther King Jr. Wikipedia. Although rooted in religious beliefs of different traditions, the basic concept has also been adopted by secular movements as well. Some of the relevant sites are linked to this list.

Mahatma Gandhi said: Nonviolence is the greatest force at the disposal of mankind. It is mightier than the mightiest weapon of destruction devised by the ingenuity of man. Belief in the power of non-violence takes many forms in different religious communities. It has also attracted secular political movements, though in many cases the spiritual/secular divide is not apparent. Gandhi's influence is widespread, as now cultivated by the Gandhi Institute for Nonviolence: http://www.gandhiinstitute.org

Christians. One of the oldest and most respected religious communities committed to ahimsa is the Society of Friends (Quakers). They sponsor Friends for a Non-Violent World which maintains a site at: http://www.fnvw.org. Here one can find explicit information about how to use the Internet to organize nationally and internationally, e.g. in the struggle against the U.S. war in Iraq. An opening paragraph on this site proclaims: Nationally, internet-driven, lobbying-oriented organizations like MoveOn.org and direct-action-oriented organizations like International ANSWER innovated new means of immediate, country-wide coordination of actions and campaigns, drawing in and drawing together hundreds of thousands of concerned citizens scattered across the country. The best know and one of the most pro-active Quaker organizations is the American Friends Service Committee, with a site at: http://www.afsc.org.

Among the historic pacifist churches, the Mennonites are also noteworthy. On one site -- news.mennonite.net/complete_press_release.php3?FORM_id=1387 -- we can read about their earnest efforts for peace as the U.S. started its war in Iraq. Part of a report on March 16, 2003, reads: More than 1,100 people around the globe are fasting for peace between the United States and Iraq, including those who've joined MCC Canada women's fast for peace.

Pax Christi is an international Catholic organization that promotes dialogue among protagonists in conflict situations and encourages inter-faith dialogue. Here is a quotation from its site at: http://www.paxchristi.net. Among its activities are: opportunities for leaders of religious communities, especially in conflict areas, to listen and learn from one another so together they can help their different faith communities to find a way toward reconciliation.

Non-Christians. Similar peace-oriented groups exist in other religions. The Muslim Peace Fellowship supports a site that explains the historical and theological basis for their position. See: http://www.mpfweb.org/200110_peacespirit.html. A paragraph in this text reads: After his arrival at Medina, the Prophet gave a charter that granted security of life, property, and religion to both Muslims and non-Muslims. He was the first and foremost person who brought a permanent peace between all the conflicting religions of the world.... He asked the people to put faith in all the great religious personalities of the world. He brought unity among the various warring tribes of Arabia.

Similar positions can be found in parallel sites for Buddhist, Jewish, Orthodox, Protestant and other religious communities. Glenn Paige through the Center for Global Nonviolence has published books dealing with Islamic and Buddhist nonviolent teaching and practices, as reported in international conferences. Go to: http://www.globalnonviolence.org/index2.htm.

The FOR. An internationally active and widely linked inter-faith organization is the Fellowship of Reconciliation, with a site at: http://www.forusa.org. At an interfaith summit of the FOR convened in Chicago, April 30, a declaration was adopted beginning with this paragraph: As people of faith and leaders of diverse religious communities, we recognize that we are at a moment of choice even more urgent than before the war in Iraq began. We are faced with choices between hope and courage or fear and violence; between a future characterized by global solidarity, international cooperation and multilateral action or one characterized by unilateralism and wars by choice rather than necessity; continuing terrorism; unfettered efforts to extend U.S. power, and the exploitation of fear.

Many purely secular organizations have also adopted the non-violent ethos. Links to some of them are included on my ahimsa site, but since our focus here is on religious movements, I'll say no more about them.

3. PARANORMAL, NEW AGE, AND MYSTICAL RESPONSES

Whereas supporters of non-violence are activists seeking to replace war with peace and conflict with harmony in the world, there are many forms of religious sentiments that retreat from the world in order to experience personal joy and spiritual enlightenment.

Sufi. One of the oldest movements is known as Sufi and evolved in a Muslim context. As described in networks to many Sufi sites: Sufis are "mystics" on the path to the Beloved (God). Most Sufis are Muslims, followers of the religion of Islam. Some Sufis (primarily in "the West") are involved with other religions, or no formal religion -- as directed by the higher source of wisdom within the human heart. http://world.std.com/~habib/sufi.html#websites

The movement is highly individualistic and scarcely supports formal organizations. One can, however, find in many of these sites eloquent and often paradoxical statements about the movement. For example, an Australian site contains this text:

Sufism is a way of journeying to God in which the purpose of life is realised and lived. It is about realising the Divine Unity, the Divine Reality. It is about the struggle with the false self or ego to reach the essential self, which is a reflection of the Divine Reality.

New Age. A list of movements and sites dedicated to mystical and paranormal experience cn be found at: http://www.xs4all.nl/~wichm. In a linked "New Age" text on the esoteric tradition one finds an extended narrative of many groups and manifestations of this experience through the centuries. An introductory paragraph reads: Esoteric tradition became handed down in spiritual groups, communes, or fraternities. Their mutual devotion resulted in a high degree of perfection comparable to the guilds of craftsmen. In their mystical experiences they beheld a spiritual reality that could hardly be reconciled with the dogmatic representation given by the churches. When passing on their experiences, they had to exercise extreme caution, lest being accused of heresy. Yet knowledgeable minds would understand their veiled writings, symbolic representations, or even gestures.

4. NEO-PAGAN AND ENVIRONMENTAL MOVEMENTS

Many faith-based movements do not fit easily under traditional notions of religiosity and spiritualism. Among them are ancient pagan beliefs that preceded the prophets who led the major religious movements. In conventional thinking, these ideas were vanquished and vanished long ago except, perhaps, in remote primitive enclaves. Now, however, the Internet reveals that they not only continue to exist but have gained new life in response to environmental concerns and the ability of the Internet to give them global voices.

I have listed some of these groups under the rather heterogeneous heading of pantheism, neo-paganism and indigenous communities, as shown at: http://webdata.soc.hawaii.edu/fredr/theo.htm#pag. A mixed bag of alternative religions can be found at: http://altreligion.about.com/cs/siteindexes/blazindex.htm.

Some have ancient roots in tribal societies, and use familiar names like Celtic, Teutonic, Native American, and Voodoo. However, some appear to be quite modern and have coined new names. An example is the Church of All Worlds with a site at: http://www.caw.org/index.html. They speak of "re-awakening Gaia," "responsible stewardship," and "evolving consciousness." Their journal, Green Egg (now defunct) is described in these terms: It is popular today to talk about 'synergy'-a combination that has a greater effect than the simple addition of its components-and that perhaps best describes the effect of GREEN EGG. It connected all the evolving and emerging Goddess and Nature religions into one phenomenon: the Neo-Pagan movement." Although the journal no longer exists, many Web Sites are now available to report on and disseminate a large variety of neo-pagan, pantheistic, and indigenous religious movements.

A familiar and increasingly popular form of ecological spiritism can be found in Feng Shui, an old Chinese philosophical system described at: http://www.fengshuisociety.org.uk/toplevel/fengshuisociety.htm

Relevant portions of this text read: Feng shui means wind, water and traditionally symbolises the space between heaven and earth - the environment where we live. The underlying philosophy recognises that we and our environment are sustained by an invisible, yet tangible, energy called chi. It moves like wind, but can eddy and become trapped like water and stagnate.

The skill of a feng shui consultant lies in recognising where chi is flowing freely, where it may be trapped and stagnant, or where it may be excessive. The work of an occupier is to create space for chi to flow and activate the opportunities that may be frustrated by obstacles. These skills and work are applied together with a harmonious re-balancing of yin and yang, the dark and light of all situations. The principles may be applied geo-physically as well as superficially to placement, design and decoration... Feng shui facilitates holistic development of the individual.

Another Chinese belief that has recently become widely known is Falun Gong. It has a site that explains: Falun Dafa is a practice that has brought better health and inner peace to millions around the world. We call it a cultivation practice: "cultivation" refers to the improvement of one's heart and mind through the careful study of universal principles based on truthfulness, benevolence, and forbearance; "practice" means doing exercises and meditation to energize the body. Although based on Buddhist principles, this movement focuses on mind/body relations and the power of exercises and meditation to give believers energy and peace. The text can be found in an extended exposition at: http://www.falundafa.org/eng/index_en.htm.

In these movements, personal concerns, love of beauty and harmony, and ecological interests combine with ancient beliefs to generate something that, paradoxically links the most ancient and modern perspectives. The also seem to involve a retreat from the macro-level preoccupations of our world system with its chaotic troubles.

Today, thanks to the Internet, it is now possible for many individuals and groups to revive ancient ideas and make them globally available and relevant on the Internet. When they resonate with environmentalism, worry about endangered species, water scarcity, atmospheric problems, and other modern concerns, it is understandable that they should attract growing audiences. My personal list of those that have attracted such attention can be found at: http://webdata.soc.hawaii.edu/fredr/theo.htm#par.

CONCLUSION

Most of the attention of those concerned with religious movements focuses on the large-scale familiar communities linked to Christianity, Islam, Buddhism, Hinduism and Judaism. The discussion offered above has, admittedly, focused on them and the many ways in which they have responded to the challenges posed by the modern globalizing world. The treatment has been unavoidable sketchy because of the limits imposed by a short paper. Many themes and topics that can be illuminated by looking at the vast number of religious sites on the Web have been ignored.

As these examples show, however, the data on religious movements and communities to be found on the Internet can help us understand how globalization has affected both the oldest and the newest communities of faith, and how they, in turn, have used the Internet to advance the causes they believe in. Established churches have all posted major Home Sites linked with innumerable local and specialized pages for their congregations and functional organs. Schismatic sects have opened sites to proclaim their reasons for rejecting the church from which they have parted company, and new cults welcome the opportunity to create sites to help them establish their identity and followings.

All of these movements have used the Internet to globalize their work, to convert people to join their ranks and to fight against abuses they regard as sinful or evil. In this context, the comparative study of religion has become an important scholarly activity with its own professional associations and highly informative sites. Increasingly, members of different religious communities who share common concerns have joined together in inter-faith and ecumenical movements. Old faiths have been revived in neo-pagan movements, and individualism flourishes in mystical, paranormal, and spiritual experiences anchored in personal web sites.

This essay opens the door on a new opportunity and challenge for people of faith and students of globalization. I hope we can expand the theme by further research into many dimensions of the globalization of faith only been hinted at above.