http://archbishop-cranmer.blogspot.co.uk/2014/06/the-christian-centre-of-iraq-has-been.html
A plea from Canon Andrew White, Vicar of Baghdad:
'Dear Friends,
Things are so bad now in Iraq, the worst they have ever been. The Islamic terrorists have taken control of the whole of Mosul which is Nineveh the main Christian stronghold. The army have even fled. We urgently need help and support.
The area is the heartland of the Christian community. Most of our people come from Nineveh and still see that as their home. It is there that they return to regularly. Many Christian’s fled from back to Nineveh from Baghdad, as things got so bad there. Now the Christian centre of Iraq has been totally ransacked. The tanks are moving into the Christian villages destroying them and causing total carnage. The ISIS militants are now moving towards Kirkuk, major areas to the Oil fields that provide the lifeblood of Iraq. We are faced with total war that all the Iraqi military have now retreated from.'
commented in his New York Times article
that 'Sunnis and Shiites tend to view many of the country’s most pressing issues through profoundly different lenses, making compromise difficult. Shiite leaders speak of ISIS as a terrorist threat that must be battled with all available means. Some have even accused Sunni leaders of providing political cover for the extremists.'
Therefore, remember that formerly you who are Gentiles by birth and called “uncircumcised” by those who call themselves “the circumcision” (which is done in the body by human hands)— 12 remember that at that time you were separate from Christ, excluded from citizenship in Israel and foreigners to the covenants of the promise, without hope and without God in the world. 13 But now in Christ Jesus you who once were far away have been brought near by the blood of Christ.
14 For he himself is our peace, who has made the two groups one and has destroyed the barrier, the dividing wall of hostility, 15 by setting aside in his flesh the law with its commands and regulations. His purpose was to create in himself one new humanity out of the two, thus making peace, 16 and in one body to reconcile both of them to God through the cross, by which he put to death their hostility. 17 He came and preached peace to you who were far away and peace to those who were near. 18 For through him we both have access to the Father by one Spirit.
Pray and act as the Holy Spirit leads You.
Click on the above link for more info.
http://www.nytimes.com/2014/08/24/world/middleeast/response-to-attack-reflects-iraqs-sectarian-divide.html?hp&action=click&pgtype=Homepage&version=HpSum&module=first-column-region®ion=top-news&WT.nav=top-news
Showing posts with label christians. Show all posts
Showing posts with label christians. Show all posts
Saturday, June 14, 2014
Saturday, March 12, 2011
The Plight of Asia Bibi, a Christian - the symbol of violence against women in Pakistan
The Pakistani Church and Indian Christians launch an appeal on behalf of the 45-year-old woman sentenced to death for blasphemy. On International Women’s Day, she has become the iconic figure of “the status of women in the country”. A Catholic activist urges the international community and Pakistan’s civil society to “bring about positive changes”.
Islamabad (AsiaNews) – Asia Bibi symbolises a generation of Pakistani women who, behind bars, in the home or in everyday life, are victims of abuse, violence and discrimination. It is incumbent on everyone to remember this woman on this day. A Christian mother, she is on death row for blasphemy, waiting for her appeal. Her fate goes beyond the normal obligations associated with International Women’s Day. It provides in fact an opportunity to give a voice to all those women who, from predominantly Muslim nations to the West, are victims of gender discrimination. To keep hope alive for Asia Bibi, the Pakistani Church and Indian Christians have launched an appeal for her release, and the repeal of discriminatory legislation like the infamous ‘black law’.
Contacted by AsiaNews, Peter Jacob, executive secretary of the National Commission for Justice and Peace (NCJP) of the Catholic Church of Pakistan, said that Asia Bibi (pictured) is in a “very sad” situation. Her predicament does not “represents only an individual case of discrimination, but has become a symbol,” he said, “for all those behind bars, or in apparent freedom” who are victims “of human rights violations”.
On International Women’s Day, he hopes that “people will remember these women,” who are silently enduring “discrimination because of their sex or professed faith”. For Peter Jacob, 8 March is one of those dates “that everyone should remember for all these sad events, which are symptomatic of the bitter reality that characterises Pakistan today.”
Asia Bibi, 45, mother of five, is in the women’s wing of Sheikhupura prison (Punjab). She is under constant death threats by Muslim fundamentalists. As she waits for her appeal trial, it “is very important for the international community not to forget,” the NCJP director said, whilst “promoting good relations with Pakistani civil society.” We must work together to “bring about positive changes in the country”.
Indian Christians have also joined the Pakistani Church in demanding Asia Bibi’s release and the repeal of the blasphemy law. The Global Council of Indian Christians (GCIC) has called for an “international resolution” against the ‘black law’, which Pakistan “refuses to abolish”.
For the Christian organisation, International Women’s Day provides an opportunity to propose and strengthen human and political rights as well as gender equality, whilst supporting “women’s struggles around the world”.
Pakistan, which is located in South Asia, has a population o 180 million people, with an annual growth rate of 2.2 per cent, and a natural increase of 2.3/100. Life expectancy is 66.5 per men, and 67.2 per women. At this pace and in the not so distant future, Pakistan should become the most populous Muslim nation, surpassing Indonesia.
About 75 per cent of Pakistanis are Sunni Muslim, whilst 20 per cent are Shia. Christians are under 2 per cent.
The literacy rate is 46.3 per cent, 61 per cent for men and 35 per cent for women. Many young people attend madrassas, fundamentalist Qur‘anic schools, which have become recruiting centres for suicide bombers. Still, female education has experienced some improvement in recent years as families realise the value of educated daughters. In 2008, public spending on education stood at 2.9 per cent of Gross Domestic Product (GDP).
Unemployment stands at 6.6 per cent of the population; however, 32 per cent of the population lives below the poverty line. (DS)
Islamabad (AsiaNews) – Asia Bibi symbolises a generation of Pakistani women who, behind bars, in the home or in everyday life, are victims of abuse, violence and discrimination. It is incumbent on everyone to remember this woman on this day. A Christian mother, she is on death row for blasphemy, waiting for her appeal. Her fate goes beyond the normal obligations associated with International Women’s Day. It provides in fact an opportunity to give a voice to all those women who, from predominantly Muslim nations to the West, are victims of gender discrimination. To keep hope alive for Asia Bibi, the Pakistani Church and Indian Christians have launched an appeal for her release, and the repeal of discriminatory legislation like the infamous ‘black law’.
Contacted by AsiaNews, Peter Jacob, executive secretary of the National Commission for Justice and Peace (NCJP) of the Catholic Church of Pakistan, said that Asia Bibi (pictured) is in a “very sad” situation. Her predicament does not “represents only an individual case of discrimination, but has become a symbol,” he said, “for all those behind bars, or in apparent freedom” who are victims “of human rights violations”.
On International Women’s Day, he hopes that “people will remember these women,” who are silently enduring “discrimination because of their sex or professed faith”. For Peter Jacob, 8 March is one of those dates “that everyone should remember for all these sad events, which are symptomatic of the bitter reality that characterises Pakistan today.”
Asia Bibi, 45, mother of five, is in the women’s wing of Sheikhupura prison (Punjab). She is under constant death threats by Muslim fundamentalists. As she waits for her appeal trial, it “is very important for the international community not to forget,” the NCJP director said, whilst “promoting good relations with Pakistani civil society.” We must work together to “bring about positive changes in the country”.
Indian Christians have also joined the Pakistani Church in demanding Asia Bibi’s release and the repeal of the blasphemy law. The Global Council of Indian Christians (GCIC) has called for an “international resolution” against the ‘black law’, which Pakistan “refuses to abolish”.
For the Christian organisation, International Women’s Day provides an opportunity to propose and strengthen human and political rights as well as gender equality, whilst supporting “women’s struggles around the world”.
Pakistan, which is located in South Asia, has a population o 180 million people, with an annual growth rate of 2.2 per cent, and a natural increase of 2.3/100. Life expectancy is 66.5 per men, and 67.2 per women. At this pace and in the not so distant future, Pakistan should become the most populous Muslim nation, surpassing Indonesia.
About 75 per cent of Pakistanis are Sunni Muslim, whilst 20 per cent are Shia. Christians are under 2 per cent.
The literacy rate is 46.3 per cent, 61 per cent for men and 35 per cent for women. Many young people attend madrassas, fundamentalist Qur‘anic schools, which have become recruiting centres for suicide bombers. Still, female education has experienced some improvement in recent years as families realise the value of educated daughters. In 2008, public spending on education stood at 2.9 per cent of Gross Domestic Product (GDP).
Unemployment stands at 6.6 per cent of the population; however, 32 per cent of the population lives below the poverty line. (DS)
Saturday, February 13, 2010
Anglican Church in North America soars on motion of recognition from the Synod of the Church of England
It is recorded that Jesus spoke the following to His Almighty Father:
They are not of the world, even as I am not of the world.
Sanctify them in the truth; Your word is truth.
As You sent Me into the world, I also have sent them into the world.
For their sakes I sanctify Myself, that they themselves also may be sanctified in truth.
I do not ask on behalf of these alone, but for those also who believe in Me through their word;
that they may all be one; even as You, Father, are in Me and I in You, that they also may be in Us, so that the world may believe that You sent Me.
The glory which You have given Me I have given to them, that they may be one, just as We are one; I in them and You in Me, that they may be perfected in unity, so that the world may know that You sent Me, and loved them, even as You have loved Me.
The following is taken from a letter written by David Virtue and can be found at www.virtueonline.org
2/12/2010
Dear Brothers and Sisters
The vote (at Synod), when it came, stunned everybody. There were visible sounds from delegates and then brief applause. At 309 to 69 (reminiscent of the Lambeth resolution 1:10 vote 527 to 69), members of the Church of England Synod, the governing body of the church, unanimously voted to affirm The Anglican Church of North America (ACNA) and to recognize its existence as legitimately Anglican.
It was immediately hailed as another stepping-stone in orthodox Anglicanism, separating the true orthodox and evangelical faithful from Western pansexual Anglicanism.
When you consider where ACNA was a mere two years ago, this is a giant step forward. From a bishop deposed in his diocese, publicly humiliated by Presiding Bishop Jefferts Schori, and despised by liberal and revisionist bishops in The Episcopal Church, The Most Rev. Robert Duncan, (leader of the Anglican Diocese of Pittsburgh, Pennsylvania), has risen like a phoenix from the ashes of a dying church into the pure, clear air of an Anglicanism that has identified with Scripture, the creeds, and the vast majority of Global South Anglicans.
The truth about why the vote went as it did was this. When the Rev. Canon Simon Butler (Sanderstead) got up and accused the motion makers of lying and invoked the ninth commandment about bearing false witness, he blew everybody away. No one, especially this august body likes to be told they are liars or potential liars. He overplayed his hand. Now the other truth is this; had the original Ashworth motion been allowed to stand, based on voting figures she would have lost, but only by 60-40 - that is 233-166.
The truth is, there is only a small handful of revisionists In the Church of England (unlike the US), the large majority of which are broad church but not necessarily liberal. Unlike their American counterparts they can be persuaded with solid arguments. TEC revisionists specialize in emotion and cries of homophobia. That does not play so well here. The British are rationalists. They don't get jerked around by emotional displays of feelings. Make your case or shut up. Appealing simply to emotion won't do.
First to acknowledge the victory was the Bishop of Winchester, The Rt. Rev. Michael Scott-Joynt who promptly said he would welcome Archbishop Duncan into his diocese to preach and confirm. Will this lead to more ACNA bishops crossing the pond to preach and perform Eucharist functions with the blessing of local bishops? Time will tell. Anyway you look at it, a door has been opened that will not now close. The liberals and revisionists can scream all they want, but this week the Anglican Communion lurched rightward and away from the secular humanism and political (read sexual) correctness that now fills Episcopal pulpits.
On hearing the news, Archbishop Duncan wrote to VOL to say that the leadership of the Anglican Church in North America is very pleased with the result. While not the original straightforward motion of Lorna Ashworth, the (Bishop of Bristol) Michael Hill amendment speaks of us "remaining in the Anglican family."You can only remain in something of which you are a part. Bishop Hill also spoke of his purpose "to encourage those in the Anglican Church in North America." That encouragement carried 309 to 69.
----------------------------------------------------------------------------
Christians affirm, in contrast to all other views, that history is 'his story', God's story. For God is at work, moving from a plan conceived in eternity, through a historical outworking and disclosure, to a climax within history, and then on beyond it to another eternity of the future. The Bible has this linear understanding of time. And it tells us that the centre of God's eternal-historical plan is Jesus Christ, together with his redeemed and reconciled people. --- From "The Message of Ephesians" (The Bible Speaks Today) John R.W. Stott
Our Christian doctrines of creation and redemption tell us that God wants (all of) his gifted people to be fulfilled not frustrated, and his church to be enriched by their service. --- From "Issues Facing Christians Today" by John R.W. Stott
One day (known only to the Father), when the gospel has been 'preached in the whole world as a testimony to the nations' (Mt. 24:13), the end will come. For Christ will return in glory, terminate the historical process and perfect his reign. --- Quoted from Bultmann's "History and Eschatology" by George Eldon Ladd in "The Gospel of the Kingdom"
They are not of the world, even as I am not of the world.
Sanctify them in the truth; Your word is truth.
As You sent Me into the world, I also have sent them into the world.
For their sakes I sanctify Myself, that they themselves also may be sanctified in truth.
I do not ask on behalf of these alone, but for those also who believe in Me through their word;
that they may all be one; even as You, Father, are in Me and I in You, that they also may be in Us, so that the world may believe that You sent Me.
The glory which You have given Me I have given to them, that they may be one, just as We are one; I in them and You in Me, that they may be perfected in unity, so that the world may know that You sent Me, and loved them, even as You have loved Me.
The following is taken from a letter written by David Virtue and can be found at www.virtueonline.org
2/12/2010
Dear Brothers and Sisters
The vote (at Synod), when it came, stunned everybody. There were visible sounds from delegates and then brief applause. At 309 to 69 (reminiscent of the Lambeth resolution 1:10 vote 527 to 69), members of the Church of England Synod, the governing body of the church, unanimously voted to affirm The Anglican Church of North America (ACNA) and to recognize its existence as legitimately Anglican.
It was immediately hailed as another stepping-stone in orthodox Anglicanism, separating the true orthodox and evangelical faithful from Western pansexual Anglicanism.
When you consider where ACNA was a mere two years ago, this is a giant step forward. From a bishop deposed in his diocese, publicly humiliated by Presiding Bishop Jefferts Schori, and despised by liberal and revisionist bishops in The Episcopal Church, The Most Rev. Robert Duncan, (leader of the Anglican Diocese of Pittsburgh, Pennsylvania), has risen like a phoenix from the ashes of a dying church into the pure, clear air of an Anglicanism that has identified with Scripture, the creeds, and the vast majority of Global South Anglicans.
The truth about why the vote went as it did was this. When the Rev. Canon Simon Butler (Sanderstead) got up and accused the motion makers of lying and invoked the ninth commandment about bearing false witness, he blew everybody away. No one, especially this august body likes to be told they are liars or potential liars. He overplayed his hand. Now the other truth is this; had the original Ashworth motion been allowed to stand, based on voting figures she would have lost, but only by 60-40 - that is 233-166.
The truth is, there is only a small handful of revisionists In the Church of England (unlike the US), the large majority of which are broad church but not necessarily liberal. Unlike their American counterparts they can be persuaded with solid arguments. TEC revisionists specialize in emotion and cries of homophobia. That does not play so well here. The British are rationalists. They don't get jerked around by emotional displays of feelings. Make your case or shut up. Appealing simply to emotion won't do.
First to acknowledge the victory was the Bishop of Winchester, The Rt. Rev. Michael Scott-Joynt who promptly said he would welcome Archbishop Duncan into his diocese to preach and confirm. Will this lead to more ACNA bishops crossing the pond to preach and perform Eucharist functions with the blessing of local bishops? Time will tell. Anyway you look at it, a door has been opened that will not now close. The liberals and revisionists can scream all they want, but this week the Anglican Communion lurched rightward and away from the secular humanism and political (read sexual) correctness that now fills Episcopal pulpits.
On hearing the news, Archbishop Duncan wrote to VOL to say that the leadership of the Anglican Church in North America is very pleased with the result. While not the original straightforward motion of Lorna Ashworth, the (Bishop of Bristol) Michael Hill amendment speaks of us "remaining in the Anglican family."You can only remain in something of which you are a part. Bishop Hill also spoke of his purpose "to encourage those in the Anglican Church in North America." That encouragement carried 309 to 69.
----------------------------------------------------------------------------
Christians affirm, in contrast to all other views, that history is 'his story', God's story. For God is at work, moving from a plan conceived in eternity, through a historical outworking and disclosure, to a climax within history, and then on beyond it to another eternity of the future. The Bible has this linear understanding of time. And it tells us that the centre of God's eternal-historical plan is Jesus Christ, together with his redeemed and reconciled people. --- From "The Message of Ephesians" (The Bible Speaks Today) John R.W. Stott
Our Christian doctrines of creation and redemption tell us that God wants (all of) his gifted people to be fulfilled not frustrated, and his church to be enriched by their service. --- From "Issues Facing Christians Today" by John R.W. Stott
One day (known only to the Father), when the gospel has been 'preached in the whole world as a testimony to the nations' (Mt. 24:13), the end will come. For Christ will return in glory, terminate the historical process and perfect his reign. --- Quoted from Bultmann's "History and Eschatology" by George Eldon Ladd in "The Gospel of the Kingdom"
Saturday, October 24, 2009
Wake up Christians!
Christians everywhere!
Wake up! One out of every ten of us may be dealing with mental illness.
Let's learn again the power of prayer and utter reliance on the blood of Jesus as the only power effective against sin and demonic activity.
Rise from the Dead!
Pray and rejoice without ceasing!
Wake up! One out of every ten of us may be dealing with mental illness.
Let's learn again the power of prayer and utter reliance on the blood of Jesus as the only power effective against sin and demonic activity.
Rise from the Dead!
Pray and rejoice without ceasing!
Thursday, July 9, 2009
Ministry Lessons from a Muslim
I've copied here an article of interest to anyone involved in sharing the gospel. It was written by Skye Jethani and Brandon O'Brien, published Monday, July 6, 2009
The original can be found at:
http://www.christianitytoday.com/le/buildingleaders/ministrystaff/ministrylessonsfromamuslim.html
A Muslim's unexpected message to church leaders:
Fully embrace your Christian identity.
Eboo Patel is not the most likely seminary professor. His credentials are not the issue. Patel earned his doctorate from Oxford University, and he is a respected commentator on religion for The Washington Post and National Public Radio. He has spoken in venues across the world, including conferences for evangelical church leaders.
What makes Eboo Patel an unlikely seminary professor is that he is Muslim.
The editors of Leadership first encountered Patel at the 2008 Q Conference, where he challenged 500 Christian leaders to change the rules of interfaith dialogue. "Muslims and Christians might not fully agree on worldview," he said, "but we share a world." Patel spoke of his enduring friendships with a number of evangelicals and his desire to move beyond the "clash of civilizations" rhetoric that dominates Christian/Muslim interaction. While holding firmly to his belief in Islam, he also affirmed church leaders. "Even though it is not my tradition and my community," Patel wrote after the conference, "I believe deeply that this type of evangelical Christianity is one of the most positive forces on Earth."
We were intrigued, so we contacted Patel to talk more about the ramifications of increasing religious diversity in America, as well as his outsider's perspective of the church's response. Patel gave us more than we bargained for. He invited us to attend a class he was teaching on interfaith leadership at McCormick Theological Seminary in Chicago.
Patel is not on the seminary faculty. He serves as the executive director of the Interfaith Youth Core (IFYC)—a Chicago-based international non-profit that brings together religiously diverse young leaders to serve their communities. The seminary invited Patel to co-teach the course on interfaith leadership with Cassie Meyer, a Christian who serves as the training director at IFYC.
Be more Christian
When we arrived in the class, which included twenty seminarians—men and women from diverse racial and denominational backgrounds—the students were discussing a newspaper article. Patel and Meyer were using the report about tensions between Somali Muslim immigrants and Latino workers at a meatpacking plant in Grand Island, Nebraska, as a case study. The Muslims wanted the factory's managers to adjust production schedules to accommodate their prayer times and holidays like Ramadan. Others in the rural community admitted being uncomfortable with the influx of so many Muslim neighbors—particularly after September 11, 2001.
"Imagine you are the pastor of a church in Grand Island, Nebraska," Patel says to the class. "A reporter from The New York Times calls you because he is working on a story about the conflict between Muslims and Christians at the meatpacking plant. The reporter asks you, 'What should Christians do?' How would you respond?" After a few moments of reflection, a student answers.
"I would talk about the fact that this country was founded on religious freedom," he says. "We have to respect other people's beliefs."
"Yes," interjects another student. "But if they allow the Muslims to take breaks for prayer, it will disrupt the factory's productivity. There is an economic reality to consider. If the plant shuts down, the whole community will suffer."
For fifteen minutes the students debate the matter, fluctuating between constitutional rights and economic realities. Finally, Patel interrupts.
"I'm hearing you articulate two grand narratives. First, the narrative of American freedom. And second, the narrative of capitalism and productivity. But remember, the reporter is not calling you because you are an expert in economics or constitutional law. He's calling you because you are a minister. Don't be afraid to answer the question as a Christian. Answer out of the Christian narrative."
The irony of a Muslim challenging a group of pastors to be more Christian was not lost on the students. Heads dropped as they contemplated a different response to the case study. Cassie Meyer assisted the students by adapting the scenario.
"Imagine you're the pastoral intern at the church in Grand Island," Meyer says, "and you've been given the responsibility to preach a sermon this Sunday addressing the conflict between the Christians and Muslims. What would you say from the pulpit? What would you use from Scripture?"
"The greatest commandment is to love God and love our neighbors," says one student. "Whether we like it or not, these Somali Muslims are our neighbors and we are called to love them."
"But many in the town don't view the Muslims as their neighbors," says another student. "They view them as intruders, unwanted outsiders, or even their enemies."
"Do you think referring to the Muslims as 'enemies' in your sermon might inflame the problem?" Patel asks.
"I don't think so," the student responds. "Jesus calls us to love our enemies and to show kindness to aliens. But that would have to be made clear in the sermon. The story of the Good Samaritan comes to mind." Patel is out of his chair, energized by what he is hearing.
"I want you to see what just happened," he says. "I want to affirm this. You are using the grand Christian narrative to respond to an interfaith conflict. First, I heard the Christian story of loving God and loving your neighbor. Second, I heard the Christian story of the Good Samaritan and the call to love the stranger. By using these stories, you are defining reality through the Christian narrative.
"Remember, the three most powerful narratives on the planet are narratives of religion, narratives of nation, and narratives of ethnicity/race. You cannot afford to forfeit that territory by talking about economics or the Civil Rights Act of 1964. Don't be afraid to be Christian ministers. If you don't use the Christian narrative to define reality for your people, then someone else will define reality for them with a different narrative."
Patel's call to stand firmly on the Christian narrative isn't what most students expect to hear from a Muslim professor.
"The more theologically conservative students are usually uncomfortable at the beginning of the course," says Patel. "But they leave feeling affirmed. It's the liberal Christians that are more challenged. They're not used to being told to 'be more Christian.'"
A false dichotomy
The exhortation to "be more Christian" is reiterated repeatedly in the class we are attending, and it represents a different approach to interfaith dialogue. Cassie Meyer says that most Christians have been told there are two ways to engage people from other faiths.
"The more liberal side says that Christians need to let go of their unique identity and affirm that all religions are valid; all roads lead to God. The more conservative side holds firmly to Christian identity and belief, but they sometimes see people of other religions as the enemy, so there is little desire for cooperation," she says.
Meyer believes this dichotomy is one reason some people raised in the church abandon the faith as adults.
"The girl who led me to Christ in high school actually walked away from her faith in college," Meyer recounts. "She was the strongest Christian I knew, but once she left home and started becoming friends with Jews, Hindus, and Muslims, she had a crisis. She'd been told these people were going to hell, that they were the enemy. The only way she could reconcile her friendship and admiration for these people was by abandoning her faith and affirming that all religions are true."
Meyer and Patel believe there is another way. Somewhere between religious relativism and religious fundamentalism is a third option—what they call religious pluralism. This is the foundational principle of the seminary course.
"Religious pluralism is different than relativism," one student tells us. "Relativism says you cannot make exclusive truth claims, that everyone is right. Pluralism simply recognizes that we live in a very diverse culture; there are a lot of different religions. Pluralism means talking about how we can live together and still maintain our own religious identity. Truth claims are okay."
Meyer believes church leaders need to model and teach Christians how to cooperate with and befriend people of other faiths without abandoning their own convictions.
"If we don't," she says, "it will either mean more people will leave the church, or there will be more conflict between Christians and other groups." An African student in the class agrees.
"Where I come from, there is so much conflict," he says. "People are killing each other because of their beliefs. As a Christian, I am called to have compassion on the crowds, like Jesus did, and love my neighbor—even the neighbor I disagree with."
Created in God's image
In our increasingly secular society, many people have come to view religion as a problem and the source of conflict between groups. This sentiment was popularized in John Lennon's 1971 song "Imagine," in which religion is presented as an obstacle to world peace and harmony. But Eboo Patel is helping these seminary students turn conventional wisdom upside down. He sees the potential for greater cooperation and coexistence by embracing our different religious identities, not abandoning them.
"If you enter a ministerial gathering as a Christian minister and downplay your Christian identity in an attempt to make everyone comfortable," says Patel, "as a Muslim leader, I'm immediately suspicious. I don't trust you. Embracing your identity as a Christian creates safety for me to be a Muslim." A student from a liberal denomination jumps in to affirm Patel's statement.
"In my experience, the hardest thing about interfaith dialogue is Christians who are afraid to talk about Jesus, and that's a tragedy" she says. "That's what I appreciate about evangelicals. They enter the room and they want to talk about Jesus. They're not afraid to own their identity and their narrative, and that gives freedom for everyone else to do the same."
"We have often viewed particularity and pluralism as mutually exclusive," says Patel. "We think that if you are one thing, you must be disrespectful of other things."
The message of embracing identity and acknowledging theological distinctions brought great comfort to some students in the class. Maria, a self-identified Pentecostal, was initially hesitant about taking Eboo Patel's class.
"I thought the class was a call to believe that all faiths lead to the same place," says Maria, "and I don't believe that." She went on to explain that her denomination is very intentional about not engaging in interfaith dialogue. But now she realizes how important, and how possible, interfaith cooperation is. "Can my church respect another person's identity? Yes. Can we have mutually encouraging relationships? I believe we can. Can we work together toward a common cause? I believe we can.
"This class has reminded me of a basic Christian belief—that we are all created in God's image," she says. "When I'm in conversation with my friend who is a Muslim, can I honor her as someone created in God's image? I believe that's what God calls me to do."
Michael also confessed to being apprehensive about taking the class on interfaith leadership.
"As an army chaplain, I have to deal with religious pluralism all the time," he says. "But God placed me in this class for a reason, because I've had a very negative view of Muslims." Speaking to Patel, he says, "I'm an African-American man from one of the poorest sections of Chicago. I was raised Pentecostal and now I'm a very conservative Presbyterian. But God has shown me that I need to reach out and view you as a man created in the image of God, respect you, and when possible, work alongside of you. God humbled me, Dr. Patel, in ways you can't even imagine."
Maria and Michael, both from conservative Christian backgrounds, were not the only students challenged by Patel's class. Amy comes from a mainline church with a more liberal theology.
"I grew up believing in Jesus," says Amy, "but I was also told to accept what everyone else believed, too. I was supposed to love and accept everyone, and that meant taking different identities, including my Christian identity, and merging them together. But I've never really understood what that meant. It never made sense to me. How can I believe in Jesus and in everything else?
"This class has helped me see another way. Now I understand that I can love others, I can have compassion for others, I can even work alongside others, and still retain my identity as a Christian. I don't have to give up my belief in Jesus."
Eboo Patel and Cassie Meyer hope their class will create more momentum for interfaith dialogue and leadership.
"With religious conflict on the front page every day," says Patel, "you would think there would be a huge, robust field called interfaith leadership. But there isn't because it is really hard."
"It's not easy to engage meaningfully with others and hold on to your own identity," says Meyer.
"The ability to bring mutually exclusive people together is the gift of the great leaders of our time," says Patel. "If religious leaders will not model for their people how to live beside other faiths, then who will?"
Copyright © 2009 by the author or Christianity Today International/Leadership Journal.
The original can be found at:
http://www.christianitytoday.com/le/buildingleaders/ministrystaff/ministrylessonsfromamuslim.html
A Muslim's unexpected message to church leaders:
Fully embrace your Christian identity.
Eboo Patel is not the most likely seminary professor. His credentials are not the issue. Patel earned his doctorate from Oxford University, and he is a respected commentator on religion for The Washington Post and National Public Radio. He has spoken in venues across the world, including conferences for evangelical church leaders.
What makes Eboo Patel an unlikely seminary professor is that he is Muslim.
The editors of Leadership first encountered Patel at the 2008 Q Conference, where he challenged 500 Christian leaders to change the rules of interfaith dialogue. "Muslims and Christians might not fully agree on worldview," he said, "but we share a world." Patel spoke of his enduring friendships with a number of evangelicals and his desire to move beyond the "clash of civilizations" rhetoric that dominates Christian/Muslim interaction. While holding firmly to his belief in Islam, he also affirmed church leaders. "Even though it is not my tradition and my community," Patel wrote after the conference, "I believe deeply that this type of evangelical Christianity is one of the most positive forces on Earth."
We were intrigued, so we contacted Patel to talk more about the ramifications of increasing religious diversity in America, as well as his outsider's perspective of the church's response. Patel gave us more than we bargained for. He invited us to attend a class he was teaching on interfaith leadership at McCormick Theological Seminary in Chicago.
Patel is not on the seminary faculty. He serves as the executive director of the Interfaith Youth Core (IFYC)—a Chicago-based international non-profit that brings together religiously diverse young leaders to serve their communities. The seminary invited Patel to co-teach the course on interfaith leadership with Cassie Meyer, a Christian who serves as the training director at IFYC.
Be more Christian
When we arrived in the class, which included twenty seminarians—men and women from diverse racial and denominational backgrounds—the students were discussing a newspaper article. Patel and Meyer were using the report about tensions between Somali Muslim immigrants and Latino workers at a meatpacking plant in Grand Island, Nebraska, as a case study. The Muslims wanted the factory's managers to adjust production schedules to accommodate their prayer times and holidays like Ramadan. Others in the rural community admitted being uncomfortable with the influx of so many Muslim neighbors—particularly after September 11, 2001.
"Imagine you are the pastor of a church in Grand Island, Nebraska," Patel says to the class. "A reporter from The New York Times calls you because he is working on a story about the conflict between Muslims and Christians at the meatpacking plant. The reporter asks you, 'What should Christians do?' How would you respond?" After a few moments of reflection, a student answers.
"I would talk about the fact that this country was founded on religious freedom," he says. "We have to respect other people's beliefs."
"Yes," interjects another student. "But if they allow the Muslims to take breaks for prayer, it will disrupt the factory's productivity. There is an economic reality to consider. If the plant shuts down, the whole community will suffer."
For fifteen minutes the students debate the matter, fluctuating between constitutional rights and economic realities. Finally, Patel interrupts.
"I'm hearing you articulate two grand narratives. First, the narrative of American freedom. And second, the narrative of capitalism and productivity. But remember, the reporter is not calling you because you are an expert in economics or constitutional law. He's calling you because you are a minister. Don't be afraid to answer the question as a Christian. Answer out of the Christian narrative."
The irony of a Muslim challenging a group of pastors to be more Christian was not lost on the students. Heads dropped as they contemplated a different response to the case study. Cassie Meyer assisted the students by adapting the scenario.
"Imagine you're the pastoral intern at the church in Grand Island," Meyer says, "and you've been given the responsibility to preach a sermon this Sunday addressing the conflict between the Christians and Muslims. What would you say from the pulpit? What would you use from Scripture?"
"The greatest commandment is to love God and love our neighbors," says one student. "Whether we like it or not, these Somali Muslims are our neighbors and we are called to love them."
"But many in the town don't view the Muslims as their neighbors," says another student. "They view them as intruders, unwanted outsiders, or even their enemies."
"Do you think referring to the Muslims as 'enemies' in your sermon might inflame the problem?" Patel asks.
"I don't think so," the student responds. "Jesus calls us to love our enemies and to show kindness to aliens. But that would have to be made clear in the sermon. The story of the Good Samaritan comes to mind." Patel is out of his chair, energized by what he is hearing.
"I want you to see what just happened," he says. "I want to affirm this. You are using the grand Christian narrative to respond to an interfaith conflict. First, I heard the Christian story of loving God and loving your neighbor. Second, I heard the Christian story of the Good Samaritan and the call to love the stranger. By using these stories, you are defining reality through the Christian narrative.
"Remember, the three most powerful narratives on the planet are narratives of religion, narratives of nation, and narratives of ethnicity/race. You cannot afford to forfeit that territory by talking about economics or the Civil Rights Act of 1964. Don't be afraid to be Christian ministers. If you don't use the Christian narrative to define reality for your people, then someone else will define reality for them with a different narrative."
Patel's call to stand firmly on the Christian narrative isn't what most students expect to hear from a Muslim professor.
"The more theologically conservative students are usually uncomfortable at the beginning of the course," says Patel. "But they leave feeling affirmed. It's the liberal Christians that are more challenged. They're not used to being told to 'be more Christian.'"
A false dichotomy
The exhortation to "be more Christian" is reiterated repeatedly in the class we are attending, and it represents a different approach to interfaith dialogue. Cassie Meyer says that most Christians have been told there are two ways to engage people from other faiths.
"The more liberal side says that Christians need to let go of their unique identity and affirm that all religions are valid; all roads lead to God. The more conservative side holds firmly to Christian identity and belief, but they sometimes see people of other religions as the enemy, so there is little desire for cooperation," she says.
Meyer believes this dichotomy is one reason some people raised in the church abandon the faith as adults.
"The girl who led me to Christ in high school actually walked away from her faith in college," Meyer recounts. "She was the strongest Christian I knew, but once she left home and started becoming friends with Jews, Hindus, and Muslims, she had a crisis. She'd been told these people were going to hell, that they were the enemy. The only way she could reconcile her friendship and admiration for these people was by abandoning her faith and affirming that all religions are true."
Meyer and Patel believe there is another way. Somewhere between religious relativism and religious fundamentalism is a third option—what they call religious pluralism. This is the foundational principle of the seminary course.
"Religious pluralism is different than relativism," one student tells us. "Relativism says you cannot make exclusive truth claims, that everyone is right. Pluralism simply recognizes that we live in a very diverse culture; there are a lot of different religions. Pluralism means talking about how we can live together and still maintain our own religious identity. Truth claims are okay."
Meyer believes church leaders need to model and teach Christians how to cooperate with and befriend people of other faiths without abandoning their own convictions.
"If we don't," she says, "it will either mean more people will leave the church, or there will be more conflict between Christians and other groups." An African student in the class agrees.
"Where I come from, there is so much conflict," he says. "People are killing each other because of their beliefs. As a Christian, I am called to have compassion on the crowds, like Jesus did, and love my neighbor—even the neighbor I disagree with."
Created in God's image
In our increasingly secular society, many people have come to view religion as a problem and the source of conflict between groups. This sentiment was popularized in John Lennon's 1971 song "Imagine," in which religion is presented as an obstacle to world peace and harmony. But Eboo Patel is helping these seminary students turn conventional wisdom upside down. He sees the potential for greater cooperation and coexistence by embracing our different religious identities, not abandoning them.
"If you enter a ministerial gathering as a Christian minister and downplay your Christian identity in an attempt to make everyone comfortable," says Patel, "as a Muslim leader, I'm immediately suspicious. I don't trust you. Embracing your identity as a Christian creates safety for me to be a Muslim." A student from a liberal denomination jumps in to affirm Patel's statement.
"In my experience, the hardest thing about interfaith dialogue is Christians who are afraid to talk about Jesus, and that's a tragedy" she says. "That's what I appreciate about evangelicals. They enter the room and they want to talk about Jesus. They're not afraid to own their identity and their narrative, and that gives freedom for everyone else to do the same."
"We have often viewed particularity and pluralism as mutually exclusive," says Patel. "We think that if you are one thing, you must be disrespectful of other things."
The message of embracing identity and acknowledging theological distinctions brought great comfort to some students in the class. Maria, a self-identified Pentecostal, was initially hesitant about taking Eboo Patel's class.
"I thought the class was a call to believe that all faiths lead to the same place," says Maria, "and I don't believe that." She went on to explain that her denomination is very intentional about not engaging in interfaith dialogue. But now she realizes how important, and how possible, interfaith cooperation is. "Can my church respect another person's identity? Yes. Can we have mutually encouraging relationships? I believe we can. Can we work together toward a common cause? I believe we can.
"This class has reminded me of a basic Christian belief—that we are all created in God's image," she says. "When I'm in conversation with my friend who is a Muslim, can I honor her as someone created in God's image? I believe that's what God calls me to do."
Michael also confessed to being apprehensive about taking the class on interfaith leadership.
"As an army chaplain, I have to deal with religious pluralism all the time," he says. "But God placed me in this class for a reason, because I've had a very negative view of Muslims." Speaking to Patel, he says, "I'm an African-American man from one of the poorest sections of Chicago. I was raised Pentecostal and now I'm a very conservative Presbyterian. But God has shown me that I need to reach out and view you as a man created in the image of God, respect you, and when possible, work alongside of you. God humbled me, Dr. Patel, in ways you can't even imagine."
Maria and Michael, both from conservative Christian backgrounds, were not the only students challenged by Patel's class. Amy comes from a mainline church with a more liberal theology.
"I grew up believing in Jesus," says Amy, "but I was also told to accept what everyone else believed, too. I was supposed to love and accept everyone, and that meant taking different identities, including my Christian identity, and merging them together. But I've never really understood what that meant. It never made sense to me. How can I believe in Jesus and in everything else?
"This class has helped me see another way. Now I understand that I can love others, I can have compassion for others, I can even work alongside others, and still retain my identity as a Christian. I don't have to give up my belief in Jesus."
Eboo Patel and Cassie Meyer hope their class will create more momentum for interfaith dialogue and leadership.
"With religious conflict on the front page every day," says Patel, "you would think there would be a huge, robust field called interfaith leadership. But there isn't because it is really hard."
"It's not easy to engage meaningfully with others and hold on to your own identity," says Meyer.
"The ability to bring mutually exclusive people together is the gift of the great leaders of our time," says Patel. "If religious leaders will not model for their people how to live beside other faiths, then who will?"
Copyright © 2009 by the author or Christianity Today International/Leadership Journal.
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