The interviews were carried in the period of time between the 6th to 19th of December 2017. In chronological order the interviewed were:

-	1. Rev. Dr Andrew Gregory, chaplain at University College Oxford;

-	2. Hindu Chaplain Shaunaka Rishi Das;

-	3. Fr. Richard Ounsworth;

-	4. Imam Ibrahim Amin of Oxford Centre for Islamic Studies;

-	5. Catholic chaplain Father Matthew Power SJ;

-	6. Jewish Chaplain Rabbi Michael Rosenfeld-Schueler.

The interview was carried in the respect of the ethical guidelines as presented in Murphy at Al. (2001) and O'Reilly (2009).

Question Transcription (A-F)

A. Recent theory on post-secularity indicates that in today's Western liberal democracies the secular state serves to peacefully preserve religious pluralism and religious freedom. In this sense, secularity is seen as instrumental to maintain peace and order in multi-religious societies. 
How do you see secularity? In what way does it benefit or threaten your religious denomination?

B. Two schools of thought recently emerged in sociology of religion: while some think that religion should not interfere in secular politics, that secular politics should remain religiously neutral, some others advocate for the return of religious beliefs to the public sphere and politics. 
Do you think religion should influence its members’ social and political values in a secular political State? Or may it be the case that it is inevitable that our commitment to a faith or philosophy will influence our politics anyway?

C. What do think the ideal role that religions in general, and yours specifically, should play in today's secular politics?

D. In the field of Comparative Religious Studies, it is often understood that inter-religious dialogue would make a difference in building a better future for humanity at large. What is your opinion? And what is the approach that your religion, as a public institution, adopts with regard to other religions?

E. Variant views on salvation seem to be among the main fault lines dividing different religions or religious denominations (e.g. salvation only through Jesus, only by God’s grace, etc. etc.). At the same time, a nondenominational approach to spirituality is spreading in the young generation.

Do you think salvation can be achieved only through your own spiritual tradition or, rather, that salvation can be achieved regardless of the tradition one ascribes to?

If you understand salvation as not exclusive to one specific religious denomination, why then should someone adhere to your religion rather than another? In other words, what is inherently unique to your spiritual tradition?

F. The last question concerns the future of religious pluralism and the impact of inter-religious dialogue. In your opinion, is further globalisation going to take us towards a “one world cosmopolitan religion”? Would that be good or bad?

6. Rabbi Michael Rosenfeld-Schueler(Jewish Chaplain) - 19.12.2017

5. Fr. Matthew Power SJ (Catholic chaplain) - 13.12.17

4. Imam Ibrahim Amin, Oxford Centre for Islamic Studies - 12.12.2017

3. Catholic Fr. Richard Ounsworth - 11.12.2017

2. Shaunaka Rishi Das, Hindu Chaplain - 06.12.2017

1. Revd Dr Andrew Gregory, Chaplain & Welfare Fellow at Oxford College University - 06.12.2017

The interviews were carried out as part of a MA final thesis in Ideology and Society in the Global World (University of Bologna). Six different religious public figures of Oxford University were asked six questions on the topic of Religious Pluralism in Contemporary Secular Society.

Question Transcription (A-F):

A. Recent theory on post-secularity indicates that in today's Western liberal democracies the secular state serves to peacefully preserve religious pluralism and religious freedom. In this sense, secularity is seen as instrumental to maintain peace and order in multi-religious societies. 
How do you see secularity? In what way does it benefit or threaten your religious denomination?

B. Two schools of thought recently emerged in sociology of religion: while some think that religion should not interfere in secular politics, that secular politics should remain religiously neutral, some others advocate for the return of religious beliefs to the public sphere and politics. 
Do you think religion should influence its members’ social and political values in a secular political State? Or may it be the case that it is inevitable that our commitment to a faith or philosophy will influence our politics anyway?

C. What do think the ideal role that religions in general, and yours specifically, should play in today's secular politics?

D. In the field of Comparative Religious Studies, it is often understood that inter-religious dialogue would make a difference in building a better future for humanity at large. What is your opinion? And what is the approach that your religion, as a public institution, adopts with regard to other religions?

E. Variant views on salvation seem to be among the main fault lines dividing different religions or religious denominations (e.g. salvation only through Jesus, only by God’s grace, etc. etc.). At the same time, a nondenominational approach to spirituality is spreading in the young generation.

Do you think salvation can be achieved only through your own spiritual tradition or, rather, that salvation can be achieved regardless of the tradition one ascribes to?

If you understand salvation as not exclusive to one specific religious denomination, why then should someone adhere to your religion rather than another? In other words, what is inherently unique to your spiritual tradition?

F. The last question concerns the future of religious pluralism and the impact of inter-religious dialogue. In your opinion, is further globalisation going to take us towards a “one world cosmopolitan religion”? Would that be good or bad?

TOGETHER IN A PLURAL AND FRACTURED WORLD