• In seeking the global good how can an individual religion avoid the historic form of authoritarianism where each one holds the whole truth? ( tendency toward exclusivism)  Interfaith education finds its greatest challenge in addressing the hegemonic tendencies of religions through which one tradition has dominated another. We need to acknowledge the role of power both among and within religions. It is important to uncover the biases and assumptions that inform our thinking and to recognize ways in which we might be complicit, or actively involved in reinforcing oppression and hegemony.
• Can we be sufficiently honest to acknowledge the positive and negative tensions within our tradition and within ourselves, e.g. personal religion (one on one with God) and the need or command to be global in our solidarity ? This includes “othering” or excluding fundamentalists and/or liberals.
• In seeking global solidarity how do we ensure that the near neighbor is not overlooked in favor of the far and conversely, how do we educate to a global consciousness?
• How do we move from pity to solidarity without assaulting the status quo?  How are we to progress from a charitable “hand-out” to genuine equality and mutual rights and respect?  Solidarity assumes equality, equal rights and a common ground, none of which are found in our political reality..
• Are we interested to form a multi-religious coalition to advocate for the achievement of the MDGs or does the achievement of the MDGs become a minimal step on the way to genuine solidarity? Is this awareness the expected outcome of our consultation?

Thus our proximate goal is political, the practical goal of achieving the MDGs.
But the Long-Term Goal has become the Transformation of Identity.
The MDGs have become a catalyst for wider education.