We’d been learning so much about how the Tsarnaev brothers became more interested in radical Islam. I was curious about the spouse’s religious background and was fascinated to learn she “grew up Christian.” I know that can mean about a million different things so I read the story looking forward to additional details.

But those three words in the lede are all we have. I’d love even to know how we know this. She “grew up Christian” according to whom? I’d read elsewhere on the internet that she in fact hadn’t grown up in a family that was religious. It had better sourcing than this story but came from a site that is outside mainstream media.

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“Churches in Northern Nigeria, amd my diocese in particular, have been recording depletion in the number of faithful attending church services owing to Boko haram insurgencies,” said Catholic Bishop Stephen Mamza of Yola, an area in northern Nigeria where Muslim terrorist violence has been notable. He said that an as yet undetermined number of Catholics have moved from the area out of fear of the violent Islamic sect known as Boko Haram.

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Security forces for the Shiite-led Iraqi government raided a Sunni protest camp in northern Iraq on Tuesday, igniting violence around the country that left at least 36 people dead.

The unrest led two Sunni officials to resign from the government and risked pushing the country’s Sunni provinces into an open revolt against Prime Minister Nouri Maliki, a Shiite. The situation looked to be the gravest moment for Iraq since the last U.S. combat troops left in December 2011.

The violence Tuesday started in the Sunni town of Hawija, where shooting erupted during the raid. Security forces had demanded that protesters hand over demonstrators suspected of shooting and killing an Iraqi soldier Friday. The security forces stormed the camp after protesters failed to deliver anyone.

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After two troubling outbursts at a local mosque, leaders there told Boston Marathon bombing suspect Tamerlan Tsarnaev he would no longer be welcome if he continued disrupting services.

Leaders at the Islamic Society of Boston’s mosque in Cambridge say Tsarnaev, 26, who died early Friday (April 19) after a shootout with police, “disagreed with the moderate American-Islamic theology” of the mosque, but they never had “any hint” the brothers might be violent.

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If you ask me, I think it’s time we stop walking on eggshells with Islam.

It’s not healthy. This notion that any critique of Islam equates to Islamophobia is absurd and patronizing. It says to Muslims: “We criticize Judaism and Christianity because we think they can handle it, but we don’t think you can.” That’s insulting to Islam and to Muslims.

Every religion needs a good dose of criticism. That’s how they improve and become more human. That’s how they shed their outdated and immoral layers, like slavery and oppression of women. Where would Judaism be today without the centuries of relentless self-reflection and self-criticism that goes on to this day?

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Friday morning, four Pakistani-American doctors dressed in business suits and medical scrubs sat in one of this city’s most popular breakfast spots and fretted. At an adjacent table, a middle-aged woman grew visibly nervous when their native land was mentioned. One of the doctors, a 47-year-old cardiologist, was despondent.

“We were all praying this wouldn’t happen,” he told me. “No matter what you do in your community, that’s the label that is attached.”

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For five years we have heard, principally from those who wield executive power, of a claimed need to make fundamental changes in this country, to change the world’s””particularly the Muslim world’s””perception of us, to press “reset” buttons. We have heard not a word from those sources suggesting any need to understand and confront a totalitarian ideology that has existed since at least the founding of the Muslim Brotherhood in the 1920s.

The ideology has regarded the United States as its principal adversary since the late 1940s, when a Brotherhood principal, Sayid Qutb, visited this country and was aghast at what he saw as its decadence. The first World Trade Center bombing, in 1993, al Qaeda attacks on American embassies in Kenya and Tanzania in 1998, on the USS Cole in 2000, the 9/11 attacks, and those in the dozen years since””all were fueled by Islamist hatred for the U.S. and its values.

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[…An] important strand of the British effort is what the UK government calls the “Prevent” strategy. This involves the police and local authorities working with Muslim organisations and communities to ensure that British nationals who become radicalised are identified and encouraged to channel their anger before they resort to violence.

Professor Michael Clarke, an expert on counter-terrorism at the Royal United Services Institute, a think-tank, says the strategy has had some success. “It is about getting the Muslim community to accept responsibility for people in their midst, helping to identify those who are radicalised and working with the police and local authorities to stop them before they plan attacks,” he says….like a number of UK experts, he argues that the US has been slow to tackle “homegrown” jihadism pre-emptively. “The Americans find it hard to accept that jihadism can arise from within their own society. They still feel the phenomenon is pushed into the US by outside forces or foreign actors.”

Read it all (if needed another link is there).

A close examination of the Tsarnaev family shows that, over the past five years or so, the personal lives of the family members slipped into turmoil, according to interviews with the parents, relatives and friends. The upheaval in the household was driven, at least in part, by a growing interest in religion by both Tamerlan and his mother.

Once known as a quiet teenager who aspired to be a boxer, Tamerlan Tsarnaev delved deeply into religion in recent years at the urging of his mother, who feared he was slipping into a life of marijuana, girls and alcohol. Tamerlan quit drinking and smoking, gave up boxing because he thought it was in opposition to his religion, and began pushing the rest of his family to pursue stricter ways, his mother recalled.

“You know how Islam has changed me,” his mother, in an interview with The Wall Street Journal in Makhachkala, Dagestan, says he told her.

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Numerous Muslim organizations across the United States have condemned the heinous bombing attacks that took place on Monday at the Boston Marathon, and they expressed their sympathy for the victims and their families. The attacks left three people dead and at least 140 injured.

Many Muslim organizations have called upon Muslims to pray for the victims and donate blood for those who were wounded.

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No sooner had the reality of the Boston Marathon bombing sunk in on Monday (April 15) afternoon than Muslim activists in the U.S. began sending out a slew of news releases, tweets and Facebook messages urging prayers and aid for the victims ”“ and condemning whoever was behind the horrific attack.

“American Muslims, like Americans of all backgrounds, condemn in the strongest possible terms today’s cowardly bomb attack on participants and spectators of the Boston Marathon,” Nihad Awad, executive director of the Council on American-Islamic Relations said in a statement on Monday.

It’s a familiar race against time for Muslim groups. Almost as soon as the smoke cleared around Copley Square, they knew from long experience that some would immediately point the finger of blame in their direction.

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“Last week’s article on falling patterns of membership and church attendance in Scotland’s churches gave the other side of other story. Secularisation is merciless in its effect on churches. It will erode to vanishing point churches which operate in traditional ways and cannot adapt. It challenges the mindset of ”˜as it was in the beginning is now and ever shall be.’ But I believe that secularisation also presents a positive challenge for churches. It encourages us to develop church communities of new quality – disciples who are deeply engaged with their faith and not just of members who belong. It will be good for churches and good for faith.

“Let me surprise you first by saying that I am a supporter of secular society. My family roots are in the beginnings of what has become the Irish Republic. In the early years of the last century, Ireland was what some have called a confessional or theocratic state. The Catholic Church exercised an undue influence on the way in which government approached matters of social and moral legislation. The modern secular state is a safer place – it allows space for a proper separation of legislature, judiciary and church. In my view, there is then room for a proper relationship between church and state. The state should be the guardian and protector of religious freedom but it should not defer to religion.

“Last week’s article treated secularisation as if it was a single phenomenon. But it’s much more subtle and complex than that. It is actually a sort of ”˜double whammy’ – let me explain what I mean.

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It is more reasonable to me, as it is to any atheist, to believe in things that are in accord with what we know are natural laws, than to believe in things that contradict them….[but] unless you’re raised atheist, people become atheists just as I did, by thinking about the same things Augustine thought about. Certainly one of the first things I thought about as a maturing child was “Why is there polio? Why are there diseases?” If there is a good God why are there these things? The answer of the religious person is “God has a plan we don’t understand.” That wasn’t enough for me. There are people who don’t know anything about science. One of the reasons I recommend Richard Dawkins’s book, The God Delusion, is that basically he explains the relationship between science and atheism. But I don’t think people are really persuaded into atheism by books or by debates or anything like that. I think people become atheists because they think about the world around them. They start to search out books because they ask questions. In general, people don’t become atheists at a late age, in their 50s. All of the atheists I know became atheists fairly early on. They became atheists in their adolescence or in their 20s because these are the ages at which you’re maturing, your brain is maturing, and you’re beginning to ask questions. If religion doesn’t do it for you, if, in fact, religion, as it does for me, contradicts any rational idea of how to live, then you become an atheist, or whatever you want to call it ”“ an agnostic, a freethinker.

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The Mass was celebrated as if from centuries past: A bearded priest veiled in incense chanted for grace in a church along the Nile, near the spot where Christians believe Jesus and his mother sought refuge in an earlier age of bloodshed and uncertainty.

Marianne Samir knelt and prayed for the Coptic Christians killed in a spasm of sectarian violence that has further shaken a nation engulfed in economic and political anxieties.

“I feel unsafe,” said Samir, a high school philosophy teacher with a cross tattooed on her wrist. “The Islamists want war. They want strife. But this is our land too. It is a country blessed by God, and there’s no way we’ll leave it to them.”

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(Please note the article to which this responds was posted here on the blog last week–KSH).

The ’60s secularizing and “modernizing” that orders went through, discarding habits, common prayer life and so on, were a strategic error for which many orders today have paid the price: drastically shrinking numbers and remaining members who are in their 70s and older.

But some traditional Dominican communities, male and female, are seeing a significant uptick in their applications from younger people. The same can be said for some branches of Franciscan friars and sisters. I don’t think that this is an accident.

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As I set off in 2008 to begin my freshman year studying government at Harvard (whose motto is Veritas, “Truth”), I could never have expected the change that awaited me.

It was a brisk November when I met John Joseph Porter. Our conversations initially revolved around conservative politics, but soon gravitated toward religion. He wrote an essay for the Ichthus, Harvard’s Christian journal, defending God’s existence. I critiqued it. On campus, we’d argue into the wee hours; when apart, we’d take our arguments to e-mail. Never before had I met a Christian who could respond to my most basic philosophical questions: How does one understand the Bible’s contradictions? Could an omnipotent God make a stone he could not lift? What about the Euthyphro dilemma: Is something good because God declared it so, or does God merely identify the good? To someone like me, with no Christian background, resorting to an answer like “It takes faith” could only be intellectual cowardice. Joseph didn’t do that.

And he did something else: He prodded me on how inconsistent I was as an atheist who nonetheless believed in right and wrong as objective, universal categories…

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Inside the main hall of the Drepung Gomang Institute, gilded statues of Buddha and brilliantly colored images of fierce deities adorn the altar. As the smell of incense wafts through the air, a Tibetan monk chants a sutra, his low tones weaving a soothing, meditative melody.

Dharamsala, India? Lhasa, Tibet? Some remote outpost in the Himalayas? Nope. It’s in a neighborhood of Louisville, Ky. This Tibetan Buddhist temple is one of a growing number of such centers that have found a surprisingly receptive home in the Midwest and parts of neighboring Kentucky.

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At least five people were killed Saturday in clashes between Muslims and Christians, raising new questions over whether President Mohamed Morsi’s Islamist-led government can calm sectarian tensions amid Egypt’s broader political unrest.

Violence between Muslims and Coptic Christians over the last year has been a troubling subplot, especially in the provinces, to the nation’s post-revolutionary political division and faltering economy. There were conflicting accounts over what ignited the latest fighting in Khousous, an impoverished town north of Cairo.

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Erica Brown, a prominent rabbi in Washington, recently wrote an article complaining about a “customer service” problem in the Jewish community. “We walk into synagogues and schools . . . and no one says hello. Few know our names (maybe for months or years). A friend in an interfaith marriage says that when he takes his wife to shul, no one talks to them. When he goes to his wife’s church, everyone comes over to greet them.”

David Polonsky, director of communications at Adas, tells me that when he moved to Washington a few years ago and called around to find out about high-holiday services, he was told they would cost him hundreds of dollars. “I’m a young person calling them and asking them for a Jewish experience,” he recalls, yet no one asked for his name, let alone invited him to the synagogue. Shabbat-Hopping at least makes people feel welcome.

The conservative Adas Israel, the reform Washington Hebrew Congregation, and the nondenominational Sixth & I Historic Synagogue have all made a big deal of welcoming young professionals””even when there is no Shabbat-Hopping event.

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Islam in America is growing exponentially. From 2000 to 2010, the number of mosques in the United States jumped 74 percent.

Today, there are more than 2,100 American mosques but they have a challenge: There aren’t enough imams, or spiritual leaders, to go around.

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A Mormon couple, an Episcopalian, a Baha’i, other Protestants, a religious seeker and others gathered on a snowy Saturday morning adjacent to St. Mark’s Episcopal Cathedral in downtown Salt Lake City to learn how to transcend their differences.

The dozen participants at the four-hour Human Rights workshop, part of a monthlong celebration sponsored by the Salt Lake Interfaith Roundtable, explored questions of faith and hope, perceptions of themselves and others, and their thoughts about how to find common ground with those from different, even opposing, traditions.

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Church burnings, attacks on worshippers and suicide bombings in Nigeria are a recent phenomenon that threatens the longstanding harmony between Muslims and Christians, warned Nigeria’s new cardinal.

“(This) is all new to us,” Cardinal John Olorunfemi Onaiyekan, archbishop of Abuja, told MPs and Senators of the Canada Holy See Friendship Group Feb. 4.

“We didn’t think it would ever happen.”

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On a Sunday afternoon several months ago, I was engaged in one of my favorite religious rituals, watching pro football on television. During a break in the game, I reflexively clicked the “mute” button on the remote control. But my eyes stayed fixed on a startling commercial.

The screen showed a balding man with tawny skin and a salt-and-pepper goatee, and seconds later it spelled out his name: Mujahid Abdul-Rashid. The advertisement went on to show him fishing, playing in a yard with two toddlers, and sitting down to a family meal.

One week later, again during an N.F.L. game, the same commercial appeared. This time I listened to the words. The advertisement was for Prudential’s financial products for retirees. Mr. Abdul-Rashid was talking about his own retirement after 19 years as a clothing salesman, and the family time he now intended to enjoy….

Read it all and you can see the commercial there.

Leaders at an Islamic summit on Thursday urged a dialogue between the Syrian opposition and regime just as a new initiative for talks proposed by an anti-government leader appeared to be unraveling.

Like previous diplomatic initiatives on Syria, opposition chief Mouaz al-Khatib’s call for talks made less than a week ago appeared doomed to failure. And with troops and rebels clashing for a second day around Damascus, frustrated Syrians dismissed the calls for dialogue as empty talk.

“All of this does not concern us,” said Iyad, a Syrian fighter on the outskirts of the capital Damascus, which has witnessed heavy fighting in the last two days.

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Religious institutions have been priced out of offering civil partnership ceremonies by high licensing fees, according to Unitarian ministers and liberal rabbis.

Councils are charging churches and synagogues up to 16 times more for a three-year licence to hold civil partnership ceremonies than for a permanent licence to conduct marriages, Guardian research has revealed.

The two-tier charging has been seized on by campaigners for gay marriage as a further sign of the need for reforms.

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A few dozen Ohioans will meet Wednesday evening in a community room at a Panera Bread outside of Columbus for tea, cake and conversation over an unusual shared curiosity.

For two hours, split between small circles and a larger group discussion, they’ll talk about death. A facilitator may throw out questions to spark the conversation: How do they want to die? In their sleep? In the hospital? Of what cause? When do they want die? Is 105 too old? Are they scared? What kind of funerals do they want, if any? Is cremation better than burial? And what do they need accomplish before life is over?

This is the Death Cafe, an anything-goes, frank conversation on death that’s been hosted at dozens of coffee shops and community centers in American cities from Arizona to Maine since beginning in the Columbus area in July….

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The destruction of the sixth-century monumental Buddha statues of Bamiyan in March 2001 by the Taliban shocked many persons concerned with the preservation of world cultural legacy. Such examples of iconoclasm were not new in Islamic history. In the name of the restoration of the purity of the faith, groups with similar persuasions have destroyed Sufi and Shiite shrines in various parts of the Arabian Peninsula during the nineteenth and twentieth century. But until very recently, few observers believed that such examples of iconoclasm will ever reach the Sahel. Although the Sahelian countries had overwhelming Muslim populations, Islam in Sub-Saharan Africa was believed to be peaceful compared to elsewhere in the Arab World. In most of the twentieth century, no armed Islamic group was to be found anywhere in the Sahel. Very few Sub-Saharans trained in Afghanistan during the Soviet Occupation or joined Al-Qaida, and suicide bombing was unheard of until a few years ago. This is not so much because intolerant Islamic groups were not to be found in the Sahel, but they had neither the sophistication nor the logistical and financial resources to challenge state power.

In recent years, a variety of jihadi groups have appeared in the Sahel, the Harakat al-Shabab al-Mujahidin in Somalia, Boko Haram in Nigeria, the Movement for Unicity and Jihad in West Africa. Recently, these groups have linked up with AQIM which provided them with sophisticated military training and substantial financial and logistical resources….

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Religious affiliation may be on the wane in America, a recent Pew study asserts, but you wouldn’t know it walking into the storefront near the corner of West 63rd Street and South Fairfield Avenue.

Inside a former bank in a neighborhood afflicted with gang violence, failed businesses and empty lots, a team of volunteers drawn by their religious faith is working to make life better for Chicago’s poorest residents.

The free medical clinic has expanded its hours; 20-something college graduates are clamoring to get into its internship program; rap stars swing by its alcohol-free poetry slams; and the budget has increased tenfold in the past decade.

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Sitting in the living room of his home in Erbil, capital of the Iraqi Kurdistan region, 63-year-old Rostom Sefarian stops talking, struggling to hold back the tears. It was July 2006 and Sefarian, an Armenian Christian living in the northern Iraqi city of Mosul, had been kidnapped by a group of Islamic fundamentalists ”” the latest victim in a series of abductions and killings of Iraqi Christians that continues to this day.

Sefarian was released five days later, when his family agreed to pay a $72,000 (U.S.) ransom. It was the second time Sefarian had been kidnapped; his family paid $12,000 to free him after one day in captivity the previous January. His wife’s cousin, also a Christian, was not as lucky: three days after being kidnapped, he was found dead by his family.

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Egypt’s top Muslim cleric told visiting Iranian President Mahmoud Ahmadinejad Tuesday that his Shi’ite-led government must refrain from interfering in the affairs of Gulf Arab states and must give full rights to Sunnis living in Iran.

Sheikh Ahmed al-Tayeb, the grand imam of the al-Azhar mosque, also urged Mr. Ahmadinejad to “respect Bahrain as a sisterly Arab state” and rejected “the spread of Shi’ism” in Sunni countries.

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