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As if sensing trouble, just two days before Wednesday’s violence, Egypt’s Coptic Orthodox Pope Tawadros II called on all Egyptians to prevent bloodshed.

“With all compassion I urge everyone to conserve Egyptian blood and ask of every Egyptian to commit to self-restraint and avoid recklessness and assault on any person or property,” Tawadros wrote on his official Twitter account Monday.

Youssef Sidhom, editor-in-chief of the Christian weekly Watani, said the recent attacks are painful and vicious but it be worse if they are allowed to divide the two faiths.

Dear Friends,

Greetings in the Name of our Lord Jesus Christ!

As I write these words, our St. Saviour’s Anglican Church in Suez is under heavy attack from those who support former President Mursi. They are throwing stones and Molotov cocktails at the church and have destroyed the car of Rev. Ehab Ayoub, the priest-in-charge of St. Saviour’s Church. I am also aware that there are attacks on other Orthodox churches in Menyia and Suhag in Upper Egypt (photo above), as well as a Catholic church in Suez. Some police stations are also under attack in different parts of Egypt. Please pray and ask others to pray for this inflammable situation in Egypt.
arly this morning, the police supported by the army, encouraged protestors in two different locations in Cairo, to leave safely and go home. It is worth mentioning that these protestors have been protesting for 6 weeks, blocking the roads. The people in these neighborhoods have been suffering a great deal””not only these people, but those commuting through, especially those who are going to the airport. The police created very safe passages for everyone to leave. Many protestors left and went home, however, others resisted to leave and started to attack the police. The police and army were very professional in responding to the attacks, and they used tear gas only when it was necessary. The police then discovered caches of weapons and ammunition in these sites. One area near Giza is now calm, but there is still some resistance at other sites. There are even some snipers trying to attack the police and the army. There are even some rumors that Muslim Brotherhood leaders asked the protestors in different cities to attack police stations, take weapons, and attack shops and churches.

A few hours later, violent demonstrations from Mursi supporters broke out in different cities and towns throughout Egypt. The police and army are trying to maintain safety for all people and to disperse the protestors peacefully. However, the supporters of former President Mursi have threatened that if they are dispersed from the current sites, they will move to other sites and continue to protest. They also threatened to use violence. There have been a number of fatalities and casualties from among the police as well as the protestors, but it seems that the numbers are not as high as expected for such violence. However, the supporters of former President Mursi claim that there are very high numbers of casualties. The real numbers will be known later on.

Please pray that the situation will calm down, for wisdom and tact for the police and the army, for the safety of all churches and congregations, and that all in Egypt would be safe.

May the Lord bless you!

–(The Most Rev.) Dr. Mouneer Hanna Anis”¨ is Bishop of the Episcopal / Anglican Diocese of Egypt”¨ with North Africa and the Horn of Africa”¨ and President Bishop of the Episcopal / Anglican”¨
Province of Jerusalem and the Middle EastӬӬ

Mona Siddiqui, a professor at Edinburgh University’s school of divinity, makes no secret of the various strains of thought that inform her study of Christians, Muslims and Jesus. Parts of her book are rigorously academic and arcane, other parts are very personal. Unlike Mr Aslan, she does not confine her meditations on her own faith to an introduction. Rather, she ambitiously weaves her personal and scholarly views throughout.

She presents certain basic facts: Muslims revere Jesus as a uniquely inspired prophet who was born of the Virgin Mary, ascended to heaven and will come again. Yet Muslims cannot accept that Jesus was the son of God. This, they believe, reflects a flawed view of both Jesus and God. As Ms Siddiqui shows, Christians and Muslims sparred with one another intensely during the early centuries after Islam’s rise, with each side vying to be the ultimate revelation of God. But the two faiths did at least grudgingly acknowledge one another as monotheistic, despite Islam’s firm rejection of the Christian view of God as a trinity: Father, Son and Holy Spirit.

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Malaysia is clamping down on Shi’ism, the second branch of Islamic orthodoxy, in a move that appears to have both religious and political overtones.

The nationwide crackdown began last month with the ban of local Shi’ite group Pertubuhan Syiah Malaysia. The same month, state governments gazetted a 1996 fatwa issued by the National Fatwa Council that declared Shi’ism deviant and therefore haram or impermissible.

There is also a witch hunt that has been going on for Shi’ite believers in four universities in Selangor and the federal territory of Kuala Lumpur, as well as in the opposition Parti Islam SeMalaysia (PAS).

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It was nighttime and 10,000 Islamists were marching down the most heavily Christian street in this ancient Egyptian city, chanting “Islamic, Islamic, despite the Christians.” A half-dozen kids were spray-painting “Boycott the Christians” on walls, supervised by an adult.

While Islamists are on the defensive in Cairo following the military coup that ousted President Mohammed Morsi, in Assiut and elsewhere in Egypt’s deep south they are waging a stepped-up hate campaign, claiming the country’s Christian minority somehow engineered Morsi’s downfall.

“Tawadros is a dog,” says a spray-painted insult, referring to Pope Tawadros II, patriarch of the Copts, as Egypt’s Christians are called. Christian homes, stores and places of worship have been marked with large painted crosses.

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Archbishop Justin has spoken of the “joyful” work of building Christian-Muslim relationships in his first annual message to Muslims on Eid Al-Fitr, which marks the end of Ramadan.

He encouraged the “hard” but also “joyful” work of building “deep and long-lasting relationships” between the two faith communities, which he said he had experienced during his time working in Nigeria.
– See more at: http://www.archbishopofcanterbury.org/articles.php/5117/archbishop-on-eid-al-fitr-let-us-build-deep-and-lasting-ties-with-each-other#sthash.NfFu4T7M.dpuf

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On the Sunday in mid-June when a yeshiva in Manhattan ordained three women as Orthodox Jewish religious leaders, Nelson Mandela lay in a Pretoria hospital for the second week with a life-threatening lung infection. Six time zones and 8,000 miles separated these two events. One golden thread, however, bound them together.

That connection was Sara Hurwitz, the dean of Yeshivat Maharat, which had educated the women. She was the first woman ever to have been designated a maharat ”” an acronym from the Hebrew words for a teacher of Jewish law and spirituality ”” and to subsequently receive the title of “rabba” from the maverick Orthodox rabbi who had trained her, Avi Weiss. For Ms. Hurwitz, born and raised in South Africa during the turbulent years of apartheid, Mr. Mandela had long served as the inspiration for her journey to breaking the gender barrier in the Orthodox Jewish rabbinate.

“I looked at this person as someone who could have been so angry and so disappointed at the land that incarcerated him for so many years for civil disobedience,” Rabba Hurwitz, 36, said in a recent interview. “And he walked out of prison and formed a peaceful government. He could have focused on the injustice of it all, the time he had lost. But instead he saw this newfound freedom as a chance to make change and do what was right. Marching forward, one step after the other, toward justice, without anger.”

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The United States military chaplaincy program has a proud heritage that stretches all the way back to the Continental Army during the American Revolution.

“They are rabbis, ministers, imams and priests who serve our nation’s heroes and their families as committed members of the U.S. Army,” according to one video produced by the U.S. Army Chaplain Corps.

But are they ready for an atheist chaplain?

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“Spiritual Nazism.” Those are the first words out of my rabbi’s mouth when I tell him I’m reporting on Messianic Judaism. To him, the prospect of Jews accepting a Christian salvation narrative, but still identifying as Jews, constitutes nothing short of the destruction of the spiritual life of a people.

But after nearly a year of studying and reporting on this phenomenon, I have my doubts about this dire indictment. Messianic Judaism, despite its promoters’ predictions, will not be radically changing Judaism anytime soon. It is, however, radically changing how Jews and evangelicals relate to one another and how evangelical, Pentecostal and charismatic Christians perceive Judaism, Jewish-Christian relations and the politics of the Middle East.

To some Jews, the growth of Messianic Judaism represents a mortal threat. There are an estimated 175,000 to 250,000 Messianic Jews in the United States, 350,000 worldwide, and 10,000 to 20,000 in Israel. This isn’t too dramatic, although it’s difficult to assess the future impact of new religious movements as they’re developing””who knew in the mid-19th century that the Mormon Church would be what it is today?

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The Diocese of Egypt with North Africa and the Horn of Africa invited Muslim leaders and politicians, along with Christian leaders from different denominations, for an Iftar or a break of the fast of Ramadan, at All Saints Cathedral Hall.

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The stunning fall from power of President Mohamed Mursi, and the Muslim Brotherhood which backed him, has upended politics in the volatile Middle East for a second time after the Arab Spring uprisings toppled veteran autocrats.

Some of the principal causes were highlighted a month before the army intervened to remove Mursi, when two of Egypt’s most senior power brokers met for a private dinner at the home of liberal politician Ayman Nour on the island of Zamalek, a lush bourgeois oasis in the midst of Cairo’s seething megalopolis. It was seen by some as a last attempt to avert a showdown.

The two power brokers were Amr Moussa, 76, a long-time foreign minister under Mubarak and now a secular nationalist politician, and Khairat El-Shater, 63, the Brotherhood’s deputy leader and most influential strategist and financier. Moussa suggested that to avoid confrontation, Mursi should heed opposition demands, including a change of government.

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Riots broke out over a full-face Islamic veil. A woman may have lost her unborn baby in another confrontation over her face covering. Tensions flared over a supermarket chain’s ad for the end-of-day feast for the Muslim holy month of Ramadan.

France’s enforcement of its prized secularism is inscribed in law, most recently in a ban on wearing full-face veils in public. Meant to ensure that all faiths live in harmony, the policy instead may be fueling a rising tide of Islamophobia and driving a wedge between some Muslims and the rest of the population.

Yet ardent defenders of secularism, the product of France’s separation of church and state, say the country hasn’t gone far enough. They want more teeth to further the cause that Voltaire helped inspire and Victor Hugo championed, this time with a law targeting headscarves in the work place.

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The morality of payday loan firms is under the spotlight. But what do faiths say about money lending and interest?

In general, usury defined as the lending of money at high interest rates, is frowned upon by religion. The three Abrahamic faiths – Judaism, Christianity and Islam – take a very firm stance against it.

Several passages in the Old Testament condemn usury, in particular when lending to the poor and destitute. This led to lending money at interest being forbidden in the Jewish community, explains Dr Alastair McIntosh from the Centre for Human Ecology: “In Jewish tradition charging interest was forbidden within the community, but it was permitted to outsiders.”

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If I ruled the world I would resign immediately. It’s hard enough, individually and collectively, to rule ourselves, let alone others. But if offered an hour before I resigned I would enact one institution that has the power to transform the world. It’s called the Sabbath.

The idea of a weekly day of collective rest was unprecedented in the ancient world. Months and years are natural ways of structuring time, based respectively on the appearance of the moon and the sun. But the seven day week corresponds to nothing in nature; nor does a day of rest.

The Greeks and Romans could not understand the Sabbath at all. They wrote that the Jews kept it because they were lazy. The interesting fact is that within a relatively short space of time after making that judgement, Greece, and later Rome, declined and fell. Without institutionalized rest, civilizations, like individuals, eventually suffer from burnout.

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Muslims are among Britain’s most generous givers, topping a poll of religious groups that donate to charity, according to new research.

Muslims who donated to charity last year gave an average of almost £371 each, with Jewish givers averaging just over £270 per person.

Nearly one in ten of Jewish givers donated more than £1,000. Among Muslim givers, most donated between £300 and £500.

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In yesterday’s press there was a fascinating article about adoption parties, held by some local authorities to bring together groups of prospective parents and children so that social workers can find the right match between them. Some people are critical of the idea. They say it’s like speed dating for toddlers. It’s just not the right way to decide. And at such gatherings, emotions are fraught on both sides, prospective adopters wondering whether the right match will be made, some of the children fearing they will never find a forever-family.

Regardless of the merits and demerits of deciding this way or that, the story made me feel all over again what an extraordinary gesture it is to adopt a child, creating a bond of kinship by an act of choice and love. And it reminded me of one of the most unexpected stories in the Bible….[which] occurs near the beginning of the book of Exodus.

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If Jason Heap has his way, he’ll trade his Oxford tweeds for the crisp whites of a newly minted U.S. Navy chaplain.

This is my chance to give back to my country,” said Heap, 38. “I want to use my skills on behalf of our people in the service. Hopefully, the Navy will see where I can be useful.”

But Heap’s goal is not assured. He fits the requirements”” with master’s degrees from both Brite Divinity School and Oxford University. His paperwork is complete. He passed the physical tests and has been interviewed by a Navy chaplain. The only thing he does not have is an endorsement from a religious organization approved by the Navy.

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[The] Reverend Dr Matt Tittle of the Auckland Unitarian Church in Ponsonby will officiate at the wedding of the couple that wins ZM’s Fabulous Gay Wedding competition.

The broadcaster had hoped to hold the event – on August 19, the day legislation allowing same sex marriage comes into force – at St Matthew-in-the-City parish in central Auckland.

But St Matthew’s vicar, [the] Reverend Glynn Cardy, said he was unable to oblige because Anglican officials will not solemnise gay weddings. The parish had offered to host a blessing after the legal ceremony was held elsewhere.

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…when he discovered credible evidence that the church’s founder, Joseph Smith, was a polygamist and that the Book of Mormon and other scriptures were rife with historical anomalies, Mr. Mattsson said he felt that the foundation on which he had built his life began to crumble.

Around the world and in the United States, where the faith was founded, the Mormon Church is grappling with a wave of doubt and disillusionment among members who encountered information on the Internet that sabotaged what they were taught about their faith, according to interviews with dozens of Mormons and those who study the church.

“I felt like I had an earthquake under my feet,” said Mr. Mattsson, now an emeritus area authority. “Everything I’d been taught, everything I’d been proud to preach about and witness about just crumbled under my feet. It was such a terrible psychological and nearly physical disturbance.”

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Bay Ridge is geographically close to the hipster Brooklyn neighbourhoods of Park Slope and Williamsburg but could not be more culturally different. It is a world away from the financial district in Manhattan, the epicentre of the September 11 2001 attacks. But Brooklyn is also home to the largest group of people in the US who trace their lineage back to the Arab world, according to census data. And while the heightened sense of a threat from Islamic terrorism that existed post-attacks may have gone, it has given way to a persistent, low-level paranoia that pervades the everyday lives of the million-plus Muslim Arab Americans living here and throughout the country.

Islamophobia in the US is becoming entrenched, according to some Muslim leaders. “We’re living in one of the most hostile civic environments for the Muslim community,” says Faiza Ali, a community organiser at the Arab American Association in Bay Ridge. “And it’s gotten worse since 9/11.”

Hate-crime statistics collected by the Federal Bureau of Investigation showed a sharp spike in violence against Muslims after the 2001 attacks, which levelled out until 2009, when it started ticking up again. There are always problems following events carried out by Muslims, such as the Boston Marathon bombings in March.

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They were trying to prove a simple point: That nonbelievers are a bigger and more diverse group than previously imagined.

“We sort of woke a sleeping giant,” says Christopher F. Silver, a researcher at the University of Tennessee at Chattanooga. “We’re a bit overwhelmed actually.”

Silver and his project manager, Thomas Coleman, recently released a study proposing six different types of nonbelievers ”“ from strident atheists to people who observe religious rituals while doubting the divine.

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Arab cops hunt jihadi terrorists. A con artist becomes president of Egypt. A mosque preacher falls in love with a secular violinist at the opera house. These are just a few of the plots for dozens of new TV shows playing to 90 million households in the Arab world this month. Ramadan is a time of fasting and contemplation””but in the Middle East, it’s also the most high-stakes period for hundreds of satellite channels in 21 Arab countries.

Most serials made their debut with the new moon on July 8 and air nightly after daylong fasting is broken at sunset. This year’s story lines reflect the political upheavals rocking the Arab world and suggest that the region””or at least those producing the shows””are tilting against Islamism.

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With a stated aim to “provoke,” Britain’s best-known TV company, Channel 4, is justifying its live daily broadcast of the “adhan” ”” the early hour Muslim call to prayer ”” and sparking applause as well as anger.

The broadcasts, airing each morning at 3 a.m. Greenwich Mean Time, will continue throughout the Muslim holy month of Ramadan.

“We are focusing on the positive aspects of Islam and hoping to explain to a broader public what Ramadan is, and what it means for the 2.8 million Muslims who take part in the UK and provide a platform for different views and different voices,” said Ralph Lee, the network’s head of programming.

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Is “secularization” little more than a self-congratulatory tale that modern-day atheists like to tell, or do we live in a secular age after all?

Eberstadt thinks it’s the latter, and in this she surely is correct. In his book A Secular Age, philosopher Charles Taylor makes the point well with a question: “Why is it so hard to believe in God (in many milieux) in the modern West, while in 1500 it was virtually impossible not to?” Eberstadt wisely points to the work of historian Eamon Duffy, whose book The Stripping of the Altars shows in great detail how medieval Englishmen, even if they weren’t always to be found in church on Sundays, lived in a world in which Christianity defined their everyday lives and filled their imaginative horizons. We just don’t live in that world anymore””for us, it’s entirely possible to go to school, find a mate, engage in politics, take part in cultural life, and listen to popular music, all without having to confront God in anything but a peripheral way.

So, Eberstadt has good reason to say that the West has “lost God” in some way. But she’s not careful enough in spelling out what that means””for, as she herself makes clear, the secularization of the European social imagination that historians like Duffy detail is perfectly compatible with a rise in church attendance. In fact, that’s basically what happened, until church attendance started to drop off in the 20th century. Explaining what happened requires telling a story that can account for this complexity, and that’s where Eberstadt falls short.

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In many ways, the war in Afghanistan is one of ideas, of narrative, of whose story is credible, says U.S. Army Major Dawud Agbere.

If that’s true, Agbere could be the most dangerous U.S. soldier that the Taliban face.

And he doesn’t even carry a gun.

Agbere, 45, is the only active-duty Muslim U.S. Army chaplain in Afghanistan and one of just four in the Army.

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Writer and scholar Reza Aslan was 15 years old when he found Jesus. His secular Muslim family had fled to the U.S. from Iran, and Aslan’s conversion was, in a sense, an adolescent’s attempt to fit into American life and culture. “My parents were certainly surprised,” Aslan tells Fresh Air’s Terry Gross.

As Aslan got older, he began his studies in the history of Christianity, and he started to lose faith. He came to the realization that Jesus of Nazareth was quite different from the Messiah he’d been introduced to at church. “I became very angry,” he says. “I became resentful. I turned away from Christianity. I began to really reject the concept of Christ.”

But Aslan continued his Christian scholarship, and he found that he was increasingly interested in Jesus as a historical figure. The result is his new book, Zealot: The Life and Times of Jesus of Nazareth ”” a historical look at Jesus in the context of his time and Jewish religion, and against the backdrop of the Roman Empire.

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It was less than two weeks ago that General Abdel-Fattah el-Sissi, chief of the Egyptian armed forces, announced the removal of Egypt’s first democratically elected president, in the wake of the largest mass protests the country had ever seen. On July 3, an alliance of liberals, leftists, Nasserists, revolutionary youth, Coptic Christians and Salafists appeared together on television for a harmonious group picture.

But the rare pact was fragile. When soldiers opened fire on protesting Morsi supporters last Monday and at least 51 people died, the Salafists of the Al-Nour Party, or Party of the Light, demonstratively revoked their cooperation with the transitional government — albeit only temporarily.

In fact, the Salafists need to maintain cooperation with the military and the transitional government in order to remain influential. Under Morsi’s presidency, they had the same problems as the secular opposition. They were marginalized, and important positions went to members of the Muslim Brotherhood. Now Bassam Sarka, the deputy party leader, has renewed his support for the state, saying that Al-Nour will “demonstrate responsibility” and “cooperate with the military to prevent worse things from happening.” The reward came quickly, when the military leaders decided to keep a controversial article in the constitution, whereby the principles of Sharia law are the “primary source of legislation” — despite the fact that the liberals had just rejected the very same article.

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How many ways are there to disbelieve in God?
At least six, according to a new study.
Two researchers at University of Tennessee at Chattanooga found that atheists and agnostics run the range from vocally anti-religious activists to nonbelievers who nonetheless observe some religious traditions.

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Some of the congregants began arriving to help. There was Steve Crawford, who had spent his youth in Campus Crusade for Christ, and Gloria Parker, raised Lutheran and married to a Catholic, and Patrick McKenna, who had been brought up as a Jehovah’s Witness and now called himself a pagan.

They had come together with about 20 other members to celebrate the end of their third year as the congregation of the Living Interfaith Church, the holy mash-up that Mr. Greenebaum had created. Yearning for decades to find a religion that embraced all religions, and secular ethical teachings as well, he had finally followed the mantra of Seattle’s indie music scene: “D.I.Y.,” meaning “do it yourself.”

So as the service progressed, the liturgy moved from a poem by the Sufi mystic Rumi to the “passing of the peace” greeting that traced back to early Christianity to a Buddhist responsive reading to an African-American spiritual to a rabbinical song.

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The military’s ouster of President Mohamed Morsi has unleashed a new wave of violence by extremist Muslims against Christians whom they blame for having supported the calls to overthrow Mr. Morsi, Egypt’s first Islamist elected leader, according to rights activists.

Since Mr. Morsi’s ouster on July 3, the activists say, a priest has been shot dead in the street, Islamists have painted black X’s on Christian shops to mark them for arson and angry mobs have attacked churches and besieged Christians in their homes. Four Christians were reported slaughtered with knives and machetes in one village last week.

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