Liberal Saudi journalist Nadine Al-Budair, who lives in Qatar, penned an article in the Kuwaiti daily Al-Rai in which she wondered how Muslims would have acted if Christians had blown themselves up in their midst or tried to force their faith on them. She called on the Muslim world to be introspective and enact reforms, instead of condemning Western attitudes towards it.
The following are excerpts from the article:
“Imagine a Western youth coming here and carrying out a suicide mission in one of our public squares in the name of the Cross. Imagine that two skyscrapers had collapsed in some Arab capital, and that an extremist Christian group, donning millennium-old garb, had emerged to take responsibility for the event, while stressing its determination to revive Christian teachings or some Christian rulings, according to its understanding, to live like in the time [of Jesus] and his disciples, and to implement certain edicts of Christian scholars…
“Imagine hearing the voices of monks and priests from churches and prayer houses in and out of the Arab world, screaming on loudspeakers and levelling accusations against Muslims, calling them infidels, and chanting: ‘God, eliminate the Muslims and defeat them all.’Read More »
This tool, developed by John Travis (a pseudonym), has proven helpful and is widely accepted as a tool for differentiating different kinds of “Christ-centered Communities” in Muslim contexts. The tool focuses primarily on doctrine, theological language, and ecclesiastical practices. It would be interesting to create a corresponding continuum measuring the degree of Christ-like behavior characterizing a group of Christians—a DWJS (doing what Jesus says) spectrum. If such an analytical tool were applied to many doctrinally orthodox communities, it would help reveal the degree of compromise—“behavioral syncretism”—blighting some of our evangelical churches and religious communities.
C1 – Traditional Church Using Outsider Language. These are traditional Orthodox, Catholic, or Protestant churches which may pre-date Islam. Many reflect Western culture and are significantly different from the surrounding Muslim culture. Some Muslimbackground believers may be members. They call themselves “Christians.”
C2 – Traditional Church Using Insider Language. Essentially the same as C1, but using an insider language. Theological language is distinctively Christian. Often there are more Muslim-background believers than in C1 churches. Believers call themselves Christians.”
C3 – Contextualized Christ-centered Communities Using Insider Language and Religiously Neutral Insider Cultural Forms. These may adopt local forms of dress, folk music, and art. The aim is to reduce the foreign atmosphere by “contextualizing to biblically permissible cultural forms.” The meeting place may be a church building or another location. Believers call themselves “Christians.”Read More »
Dacă mă va ajunge ziua – și aceasta ar putea fi chiar astăzi – în care să fiu victima terorismului care pare că vrea să-i „înghită” pe toți străinii care trăiesc în Algeria, mi-ar plăcea ca comunitatea mea, ca Biserica mea, ca familia mea să-și amintească de faptul că viața mea a fost DĂRUITĂ lui Dumnezeu și acestei țări. Ca ei să accepte că singurul Stăpân al vieții nu poate fi străin de această brutală plecare. Ca ei să se roage pentru mine: cum aș putea fi eu vrednic de o astfel de ofrandă? Ca ei să știe să asocieze această moarte cu atâtea altele la fel de violente, lăsate în indiferență și anonimat.
Viața mea nu valorează mai mult decât alta. Nici mai puțin. În orice caz, ea nu mai are inocența copilăriei. Am trăit suficient ca să mă știu complice cu răul care, vai!, pare să prevaleze în lume și chiar cu cel care mă va lovi orbește. Mi-ar plăcea, atunci când va veni momentul, să am acea clipă de luciditate care să-mi permită a-i cere iertare lui Dumnezeu și tuturor fraților mei întru umanitate și în același timp să-i iert din toată inima pe cei care mă vor fi lovit.Read More »
As the only Muslim speaker at the Chicago faith leaders’ press conference with professor Larycia Hawkins this morning, CAIR-Chicago’s Executive Director Ahmed Rehab spoke on behalf of Chicago area Muslims to convey appreciation for her as her own magnanimous act of solidarity with us now puts her in the crosshairs. But we will do more than talk. We will act. Please stay tuned for action alerts as we confer with Dr. Hawkins and her lawyers.
CAIR-Chicago will not abandon those who stand with us as Dr. Hawkins has. We will NOT let her stand alone.
The Malaysian Church, in recent decades, was engaged in a prolonged legal battle with their Islamist-influenced government which prohibited non-Muslims from using the word Allah to refer to the supreme God and creator. Church leaders received directives stating that several words of Arabic origin, including Allah, Nabi (prophet) and Al Kitab (Bible) were not to be used by non-Muslims as Arabic was the language of Muslims. Usage by Christians would sow the seeds of “confusion”. The import of Malay Bibles printed in Indonesia (which used Allah) was effectively banned.
Christians countered by pointing out that Allah was the common term used to refer to the supreme God long before Islam came into existence in North Africa. Arab Christians continue to worship God as Allah and Malay-speaking Christians have also been using Allah for centuries. Far from sowing “confusion”, it has facilitated communication and promoted mutual understanding between Christians and Muslims.
Clearly this was more than a matter of official historical ignorance. Islamists fearful of the conversion of Muslims sought to deter the latter from reading the Bible by claiming that Christians and Muslims worship different Gods. They have been successful. Christians lost the legal battle, with dire consequences for the future of social justice and religious harmony in Malaysia.
How ironic, then, to find these Islamist arguments flourishing among conservative Christians in the so-called American Bible Belt.Read More »
This week someone who has put himself forward as a candidate for the presidency of your great nation made a number of hate-filled and inaccurate comments about Muslims, and proposed some extreme policies on the back of those comments. This came to our attention here in the UK because one of the things he claimed, entirely erroneously, was that parts of London were so radicalised that they had become no-go areas for our police and security services.
Our national response was, as our national responses so often are, as mocking as it was derisive. The mayor of London led the way, but on social media many of us joined in with the humour. I know London well; I trained for ministry there, took my PhD there, pastored my first church there, made, with my wife, our first home there, and saw two of our three daughters come into the world there. My home has been elsewhere for eleven years now, but it is a city I still visit several times a year, a city that still has a significant place in my heart. For all these reasons, I know that the truth about London was expressed far better by a young Muslim Londoner caught on camera as our police arrested someone who had attempted violence, pretending to represent Islam. In a pure London accent he called out to the attacker, ‘You ain’t no Muslim, bruv!’
London is an exhilarating and sometimes disorientating coming together of people of different national backgrounds and of different faiths; London is also a city that is passionate that people come together, without denying who they are. London Muslims are truly Muslim, and devoted the the peace of the city also; London Baptists the same, as I know well. In London, the person who believes the two are impossible to hold together will be told, straightforwardly, ‘You ain’t no Muslim, bruv.’Read More »
Just as I appreciate it when peace-loving Muslims, Hindus and others repudiate hostile and reckless statements made by prominent members of their religions, I feel impelled by conscience to repudiate your words as not being representative of authentic Christianity as I, and thousands like me, understand it.
For us, authentic Christianity is the loving, peaceful, justt and generous way of life embodied in Jesus. It is characterized more by self-giving than self-defense, by pre-emptive peacemaking rather than pre-emptive violence.
Your message faithfully represents a longstanding (and ugly) stream of American culture and politics. This tradition goes back to those who argued against the equal human rights and dignity of the Native Peoples and African-American slaves, often abusing the Bible to justify white supremacy under its various guises.Read More »
My virtual friend Carson Clark discusses in tis post the tough question of whether Christians and Muslims worship the same God. Here are just two comments on this matter:
Until about a century ago, the unanimous answer of Christians was a resoundiong ‘yes’. We need to ask ourselves what made us all to of a sudden doubt it.
This question cannot be answered legitimately if we cannot also add to it the question if Christians and Jews worship the same God. If we answer yes to this question and no to the second, we are in a blatant contradiction.
Paris is where a long trail of blood and tears, meandering through the centuries and from continent to continent, has now stopped — for a brief while.
The Islamic State has taken the responsibility for the 129 dead and more than 350 injured, almost 100 of them seriously. In Paris as in many other places, the hands that pulled the triggers of Kalashnikov rifles and pulled the fuses of bombs to kill the innocent people belonged to men and women in whose hearts burned the fires of religious zeal.
Religion, it would seem, breeds violence. Far from being great, God might be thought terrible.
In a globalized world, the terror of God’s crazy-eyed followers is threatening lives, peace and prosperity of everyone on the planet. We are tempted to conclude: The sooner that humanity either eradicates or quarantines off religion, the better our world will be. This conclusion would be too hasty, however.Read More »
1. It is forbidden in Islam to issue fatwas without all the necessary learning requirements. Even then fatwas must follow Islamic legal theory as defined in the Classical texts. It is also forbidden to cite a portion of a verse from the Qur’an—or part of a verse—to derive a ruling without looking at everything that the Qur’an and Hadith teach related to that matter. In other words, there are strict subjective and objective prerequisites for fatwas, and one cannot ‘cherry-pick’ Qur’anic verses for legal arguments without considering the entire Qur’an and Hadith.
2. It is forbidden in Islam to issue legal rulings about anything without mastery of the Arabic language.
3. It is forbidden in Islam to oversimplify Shari’ah matters and ignore established Islamic sciences.
4. It is permissible in Islam [for scholars] to differ on any matter, except those fundamentals of religion that all Muslims must know.
5. It is forbidden in Islam to ignore the reality of contemporary times when deriving legal rulings.Read More »
What makes someone become an Islamic extremist? Is it poverty? Lack of education? A search for meaning? Haroon Ullah, a senior State Department advisor and a foreign policy professor at Georgetown University, shares what he discovered while living in Pakistan.
In urma cu putin timp am avut deosebita placere a unei convorbiri prietenesti cu Ramona Iacobute, jurnalist in cadrul echipei din Iasi a ziarului Adevarul. Am discutat despre credinta, despre secularizare, despre islam si islamofobie, despre criza refugiatilor sirieni si multe altele. O parte a acestui dialog si-a gasit locul in interviul publicat astazi, 21 octombrie, 2015, de cotidianul Adevarul.
Redau mai jos prima parte a interviului.
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Ieşeanul doctor în Teologie ajuns în marile zone de conflict ale lumii: „Criza refugiaţilor e un turnesol pentru Europa. Arată lipsa de coerenţă, lipsa unui lider.”
Dănuţ Mănăstireanu (60 ani), cu o vastă experienţă în zonele de conflict şi la catedrele universităţilor care au cursuri de istoria religiilor, îşi expune punctul de vedere în privinţa crizei imigranţilor din Siria şi a evoluţiei religiilor în Europa.Read More »
Take a first look at HE NAMED ME MALALA, a documentary about Nobel Peace Prize winner Malala Yousafzai’s life, story and personal journey as an education activist. Pledge to see the film only in theaters this October at http://bit.ly/1IlDIMg
Directed by acclaimed documentary filmmaker Davis Guggenheim (An Inconvenient Truth, Waiting for “Superman”), the film shows us how Malala, her father Zia and her family are committed to fighting for education worldwide.
Ne aflăm într-o perioadă de timp foarte critică în ceea ce privește refugiații care se îngrămădesc să intre în țările voastre. Aveți o oportunitate de aur. Fie o acceptați, fie o pierdeți și pierdeți și Europa pentru totdeauna.
Familiile care ajung pe țărmurile țărilor voastre sunt zdrobite, rănite și nevoiașe. Un bun venit călduros le-ar putea schimba perspectivele și convingerile numaidecât. Ei fug de tirania islamului și se află într-o luptă reală în ceea ce privește credințele lor. Ei au crescut cu mentalitatea că fac parte din cea mai bună națiune și religie creată vreodată pe pământ și creierele lor sunt spălate să creadă că toți ceilalți sunt pierduți. Nu li s-a permis niciodată să gândească sau să se îndoiască de aceste lucruri. Li s-a spus că vin de la Dumnezeu.Read More »
My name is Elizabeth Daoud. I, like over a million Palestinians, am both Palestinian and Christian. I actually come from the Assyrian Orthodox Church, the first and original church of Christians in the Middle East. My parents were born in Palestine and have a long blood line from Jerusalem and Bayte Sahour. Many members of my family were first hand victims of the “nakbah” and had to flee their homeland after being expelled from their homes by Zionist militias, leaving them without the right to return to their land, even to this day. Today in Palestine, Christianity is experiencing what some believe is a crisis. The plight of Palestinian Christians, similar to what Palestinian Muslims are going through, is daily injustice at the hands of oppressive, doctoral and inhumane police forces of the Israeli government. This is occurring in both the West Bank and Gaza, where my Palestinian people live under a brutal and illegal military occupation, and also inside Israel itself, where Palestinians, Muslim and Christian, live as second-class citizens.
Palestinian Christians, like their Muslim brothers and sisters, have lived under Israeli policies of occupation and injustice while many living in the West deny this fact. Many Palestinian Christians feel betrayed by Christians living in North America and Europe who support the state of Israel and the oppression of the Palestinian people. We see them as hypocritical, standing by a state that has left us Palestinians, indiscriminately Christian and Muslim, without a state for over half a century.
Today, Palestinian Christians live under harsh, extreme oppression and apartheid policies. While Christian and Muslim Palestinians living in the West Bank under the heavy hand of martial law are not permitted to vote, undocumented Jewish settlers are subject to civil law and are allowed to vote in Israeli elections. South African Archbishop Desmond Tutu, who fought to end Apartheid in South Africa, has even embraced the movement of boycott, divestment and sanctions against Israel until they respect my people’s equal rights, an end to the occupation and the return to the homeland which Israel expelled them from, saying, “I have witnessed the systemic humiliation of Palestinian men, women and children by members of the Israeli security forces … Their humiliation is familiar to all black South Africans who were corralled and harassed and insulted and assaulted by the security forces of the apartheid government.” Palestinian land continues to be confiscated and Palestinians continue to be humiliated by the Israelis for their religious beliefs. They were almost unable to celebrate Christmas in 2014 due to riots and street fights caused by the Israeli Police. They experience unemployment, poverty and illegal occupation. Moreover, they are routinely prohibited from visiting one of the most holy sites of Christianity: the Church of the Holy Sepulcher in the Old City of Jerusalem, the church that commemorates Jesus’ crucifixion, burial and resurrection from the dead.
As a Palestinian Christian, it is truly upsetting and disappointing to see Christians United for Israel justify the oppression of Palestinian Christians under the banner of Christian values. Palestinian Christians don’t have the smallest right to visit even the holiest of sites that started Christianity because of Israeli policies. How can Christians United for Israel be in support of this when indigenous Christians are being prevented from exercising Christianity in the very place that Jesus walked. I end this by calling upon CUFI to please stop justifying oppression, persecution and repression of my people in the name of the message of the Bible and my Lord and Savior, Jesus Christ.
Elizabeth Daoud is a Rutgers Business School senior double majoring in finance and management information systems.
AS Prime Minister Benjamin Netanyahu concluded cantankerous negotiations to finalise his right-wing cabinet, Palestinian-Israeli evangelicals were hoping for something better.
Alienated by campaign rhetoric stigmatising Arab citizens as an electoral threat, they turned in response to the source they know best: the Gospel.
In doing so, they seek to reverse a disturbing trend of isolation from society as a whole, and in particular their Jewish neighbors.
‘Are we not asked to be the salt and light of the earth?’ asked Revd Azar Ajaj, president of Nazareth Evangelical College, in an open letter shortly after the Israeli elections.‘How important, then, to show love to those who have been styled as our “enemies”. In fact we are asked to be peacemakers.’
And from April 16-18, he gathered 60 local and international leaders to discuss how.Read More »
Dr. Girma Bekele, a former Ethiopian colleague from London School of Theology, now teaching at Wycliffe College in Toronto, writes this important prophetic open letter addressed to Ethiopian Christians, at a time when the Church in that country is reckoning with the brutal killing of some of its members at the hands of Daesh militants in Libya..
It is worth reading, as many of the matters Girma addresses in this letter are also relevant in other parts of the church.
Here is just a short quote:
‘We need to pray and do our part for national visitation: healing for our fractured spirituality, national unity, politics and economy- the very reasons why so many risk their own lives as migrants and refugees. We can do justice and honour the blood of those who have been killed, if we truly live as a nation where God’s righteousness reigns! That means an intentional and purposeful national effort for a more just, peaceful and prosperous Ethiopia.’
The State Commission on the Coordination of Events Dedicated to the 100th Anniversary of the Armenian Genocide, in consultation with its regional committees in the Diaspora,
– expressing the united will of the Armenian people,
– based on the Declaration of Independence of Armenia of 23 August 1990 and the Constitution of the Republic of Armenia,
– recalling the United Nations Universal Declaration of Human Rights of 10 December 1948, whereby recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world,
– guided by the respective principles and provisions of the United Nations General Assembly Resolution 96(1) of 11 December 1946, the United Nations Convention on the Prevention and Punishment of the Crime of Genocide of 9 December 1948, the United Nations Convention on the Non-Applicability of Statutory Limitations to War Crimes and Crimes Against Humanity of 26 November 1968, the International Covenant on Civil and Political Rights of 16 December 1966 as well as all the other international documents on human rights,
– taking into consideration that while adopting the Convention on the Prevention and Punishment of the Crime of Genocide, the United Nations specifically underlined the importance of international cooperation in the struggle against that criminal offence,
– emphasizing the inadmissibility of impunity of the constituent elements of the crime of genocide and the non-applicability of statutory limitation thereto,
– condemning the genocidal acts against the Armenian people, planned and continuously perpetrated by the Ottoman Empire and various regimes of Turkey in 1894-1923, dispossession of the homeland, the massacres and ethnic cleansing aimed at the extermination of the Armenian population, the destruction of the Armenian heritage, as well as the denial of the Genocide, all attempts to avoid responsibility, to consign to oblivion the committed crimes and their consequences or to justify them, as a continuation of this crime and encouragement to commit new genocides,
– also considering the 1919-1921 verdicts of the courts-martial of the Ottoman Empire on that grave crime perpetrated “against the law and humanity’’ as a legal assessment of the fact,
– appreciating the joint declaration of the Allied Powers on May 24, 1915, for the first time in history defining the most heinous crime perpetrated against the Armenian people as a “crime against humanity and civilization” and emphasizing the necessity of holding Ottoman authorities responsible, as well as the role and significance of the Sevres Peace Treaty of 10 August 1920 and US President Woodrow Wilson’s Arbitral Award of 22 November 1920 in overcoming the consequences of the Armenian Genocide:Read More »