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Last week, a three-judge state appeals court panel ordered the state of Kansas to pay for Mary Stinemetz to have a liver transplant performed in neighboring Nebraska. The reason? Ms. Stinemetz is a Jehovah’s Witness who believes that blood transfusions violate the tenets of her faith. So she sued to have Medicaid fund a more expensive, “bloodless” version of the procedure that her hospital in Kansas doesn’t perform.

Ms. Stinemetz’s case is not a historical oddity. Jehovah’s Witnesses, though they number only about one million in the U.S., have had an outsized influence on American jurisprudence.

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Egypt’s Christian minority looks toward the future with hope for greater freedoms for all citizens but continues to have some fear that the revolution will be hijacked by Muslim fundamentalists, said the Vatican’s nuncio to Egypt.

Archbishop Michael Fitzgerald, the nuncio and former president of the Pontifical Council for Interreligious Dialogue, spoke about the state of Christian-Muslim relations in Egypt just hours before Christians and Muslims clashed in one of Cairo’s poorest neighborhoods, leaving at least 12 dead and hundreds injured.

The revolution that led to the downfall of Egyptian President Hosni Mubarak in February and to promises of greater freedom brought young Muslims and Christians to the streets together, Archbishop Fitzgerald told Catholic News Service in Rome May 6.

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The Anglican Diocese of Ughelli, Delta State, has condemned the recent approval of a license for Islamic Banking in Nigeria without any known or overt legislative support from the National Assembly.

In a 14-point communiqué at the end of the second session of the fifth synod of the diocese held at St. Mark’s Anglican Church, Otorho-Orogun from April 30 to May 4, 2011, the Diocese of Ughelli, also called for expeditious hearing of cases arising from the polls at the tribunal, while appealing to INEC to bring all electoral offenders to face prosecution to serve as deterrent to others.

The synod also condemned the initiative of Islamic banking, which, it noted, could provoke negative reactions from other Nigerians who are non-Muslims and strongly calls for a revocation of the said license.

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An atmosphere of moral panic surrounds religion. Viewed not so long ago as a relic of superstition whose role in society was steadily declining, it is now demonised as the cause of many of the world’s worst evils. As a result, there has been an explosion in the literature of proselytising atheism.

The abrupt shift in the perception of religion is only partly explained by terrorism. The 9/11 hijackers saw themselves as martyrs in a religious tradition, and western opinion has accepted their self-image. And there are some who view the rise of Islamic fundamentalism as a danger comparable with the worst that were faced by liberal societies in the 20th century.

For Dawkins and Hitchens, Daniel Dennett and Martin Amis, Michel Onfray, Philip Pullman and others, religion in general is a poison that has fuelled violence and oppression throughout history, right up to the present day. The urgency with which they produce their anti-religious polemics suggests that a change has occurred as significant as the rise of terrorism: the tide of secularisation has turned.

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Christian and Muslim clashes in Egypt have left 12 people dead, 238 injured and two Coptic churches in Cairo burned, the state media reported.

Faith and political leaders condemned the weekend violence, which was triggered by rumors that a woman who had converted to Islam was being detained at the sixth-century Coptic Church of St. Mena in the working-class neighborhood of Imbaba in northwest Cairo.

It’s the worst sectarian violence since protests in February overthrew Hosni Mubarak, Egypt’s long serving president, and the clashes are presenting fresh challenges to the military-led government.

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Colleges and universities have long offered majors in religion or theology. But with more and more people now saying they have no religion, one college has decided to be the first to offer a major in secularism.

Starting this fall, Pitzer College, a small liberal arts institution in Southern California, will inaugurate a department of secular studies. Professors from other departments, including history, philosophy, religion, science and sociology, will teach courses like “God, Darwin and Design in America,” “Anxiety in the Age of Reason” and “Bible as Literature.”

The department was proposed by Phil Zuckerman, a sociologist of religion, who describes himself as “culturally Jewish, but agnostic-atheist on questions of deep mystery.” Over the years he grew increasingly intrigued by the growth of secularism in the United States and around the world. He studied and taught in Denmark, one of the world’s most secular countries, and has written several books about atheism.

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Greetings in the Name of our Lord Jesus Christ!

Thank you very much for your messages and prayers for us as we go through this difficult time.

With great sadness, I would like to tell you about the tragic situation in Imbaba, Giza. Imbaba is a densely populated area, a few kilometres south of Cairo. Over the past two days, there have been clashes in this area between Christians and Muslims. The outcome ofthe clashes was the death of 12 people, and more than 232 injured. Moreover, several houses and shops were burnt, cars were destroyed, and the church of st. Mary, in the same area, was completely burnt.

The clashes started because of a rumour that a Christian woman who converted to Islam was being hidden by Mar Mina Coptic Orthodox Church. As a result of this rumour, a group of Muslim fundamentalists that belong to the Salafi sect gathered around the church, and wanted to go inside to search for this woman. Young people from the church prevented them from entering, because they were afraid that they may burn the church as it happened a few weeks ago in Sole, Giza.

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The sounds of Helen Reddy’s 1972 anthem to the women’s liberation movement, “I Am Woman,” filled the Irvine hotel ballroom where several hundred participants gathered Saturday for the American Muslim Women’s Empowerment Conference.

The song selection was fitting because the message speakers gave was basically the same as it was four decades ago: Know your rights, and exercise them.

But there was an added twist: By standing up for their rights inside and outside the home, American Muslim women can be a force against religious and political extremism.

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President Barack Obama should be applauded for his risky””and lonely””decision to take out Osama bin Laden. But in announcing bin Laden’s demise, the president fudged a vital fact. Echoing George W. Bush, he insisted that al Qaeda’s icon “was not a Muslim leader.”

But this is untrue. Bin Laden and his followers represent a real interpretation of Islam that begs to be challenged relentlessly and visibly. Why does this happen so rarely?

“Moderate” Muslims are part of the problem. As Martin Luther King Jr. taught many white Americans, in times of moral crisis, moderation cements the status quo. Today, what Islam needs is not more “moderates” but more self-conscious “reformists.” It is reformists who will bring to my faith the debate, dissent and reinterpretation that have carried Judaism and Christianity into the modern world.

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Who really won – America or bin Laden? The answer is as obvious as it is painful: He did.

Bin Laden’s goal was to trigger a clash of civilizations. He sought to pit radical Islam against the West, becoming a galvanizing force for Muslim militants everywhere. He gave new life to the Islamist project of imposing a global caliphate based on Shariah law. Revolutionary Islamism has tens of millions of followers, spreading like locusts across the Middle East, North Africa, Asia and Europe. Bin Laden may be dead, but his macabre ghost lives on.

The former Saudi millionaire (and playboy) cut his Islamist teeth in Afghanistan during the 1980s. He was deeply impressed by the Afghan Mujahedeen – Muslim holy warriors who eventually defeated the mighty Soviet army. Having humiliated one superpower, he set his sights on the more powerful one: America.

Bin Laden’s strategic ambition was to suck the United States into prolonged guerrilla wars. Being a man of the East, he understood that Afghanistan is the graveyard of empires. Britain, czarist Russia, the Soviet Union – their armies were broken by Afghanistan’s harsh terrain and fierce tribes. His aim was to bankrupt America, slowly bleeding us as we fought one counterinsurgency operation after another. In short, he set a trap – and we rushed headlong into it.

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There are two false ideas from which we must guard ourselves. The first, prevalent among some diplomats and politicians, is that an improved economic situation will deal with extreme forms of Islamism. While it is true that an adverse economic situation affects the recruitment of the young to radical causes, we must not ignore the ideological bases of such movements. It can also be shown that these arise and flourish as much in oil-rich states as in poorer ones. We need to engage with ideologies themselves in terms of their relationship to Islam’s foundational texts, to history, to traditional forms of decision-making and governance and to the present beliefs and values of the international community of nations.

The second false idea, espoused by most Muslims and some Christian leaders involved in dialogue with Islam, is that a true Islamic state will, by its very nature, “protect” non-Muslims. I am sorry to have to say that history does not suggest that such will be the case. There have, undoubtedly, been periods of tolerance when Jews, Christians, Zoroastrians and others have been able to contribute to the Islamic societies in which they have lived. The structured discrimination and injustice of the dhimma, however, has always prevented their full participation and has, indeed, led to periodic persecution and violence. We must be very careful about using terms like “protection” in this context as it can be seen as a translation of dhimma. Whatever the history, non-Muslims in the Islamic world today wish to be free citizens with equal rights under the law and not dhimmas.

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Shortly after September 11, 2001, I was in a classroom addressing students at a Midwestern Catholic college, where I was a professor. Reuters News Service had run a story stating that it would not refer to the 9/11 attacks as “terrorist” because one man’s terrorist is another man’s freedom fighter. I asked the students if they agreed. They did. I said I assumed then that they did not think the attacks were morally wrong. Their reply was that the attacks were wrong, but not morally wrong. What then did they mean by “wrong,” I asked. Did they mean “psychologically disturbing,” “politically incorrect”?

[This and another] personal experience[]… serve to illustrate in microcosm the ideological shift that has taken place in the U.S. over the course of the past forty years ”” a shift toward an ever more pronounced secularism that is depriving us of the moral authority required for integrity and self-government, both personal and corporate.

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For some, the account of bin Laden’s death during a U.S. raid early Monday on his Pakistan compound is still too much to accept. One post on a militant website asks: “Has the sheik really died?”

But a more complex explanation for the relative quiet on the Muslim streets lies, in fact, on those same streets.

The pro-democracy uprisings across the Arab world suggest to many that al-Qaida’s clenched-fist ideology has little place for a new generation seeking Western-style political reforms and freedoms ”” even though al-Qaida offshoots still hold ground in places such as Yemen and Pakistan.

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…this brings me back to John Paul II’s theology of the body. The difference between John Paul’s theological anthropology and the pitilessly consistent materialism of the transhumanists and their kith – and this is extremely important to grasp – is a difference not simply between two radically antagonistic visions of what it is to be a human being, but between two radically antagonistic visions of what it is to be a god.

There is, as it happens, nothing inherently wicked in the desire to become a god, at least not from the perspective of Christian tradition; and I would even say that if there is one element of the transhumanist creed that is not wholly contemptible – one isolated moment of innocence, however fleeting and imperfect – it is the earnestness with which it gives expression to this perfectly natural longing.

Theologically speaking, the proper destiny of human beings is to be “glorified” – or “divinized” – in Christ by the power of the Holy Spirit, to become “partakers of the divine nature” (2 Peter 1:4), to be called “gods” (Psalm 82:6; John 10:34-36).

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Muslim, Christian and Jewish leaders greeted the news of the death of al-Qaida leader Osama bin Laden with varying degrees of relief, regret and caution.

Considered the mastermind of the September 11, 2001, attacks on the World Trade Center in New York and the Pentagon in Washington, D.C. that killed nearly 3,000 people, bin Laden was killed by United States forces in Pakistan, U.S. President Barack Obama announced on May 1.

Some Muslim groups welcomed the news, with several stressing that bin Laden did not represent the values of Islam. “We hope his death will bring some relief to all the families of every faith and walk of life who lost loved ones on 9/11 and in every other terrorist attack orchestrated at the hands of Osama bin Laden,” the Islamic Society of North America said in a news release.

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American Jews and evangelicals need a formal mechanism to discuss their differences and similarities on support for Israel, leaders from both sides said Thursday (April 28) at the American Jewish Committee’s Global Forum 2011.

Rabbi Julie Schonfeld, executive vice president of the Conservative movement’s Rabbinical Assembly, spoke alongside Gary Bauer, president of American Values and a board member of Christians United for Israel, about Jewish groups’ concerns over evangelical support for Israel.

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The team leader at the centre for Gospel Health and Development in Jos, Nigeria, has warned that blankets, mattresses and medical care are urgently needed for victims of post election violence in Jos.

Ven. Noel Bewarang, who is also steering group member of the Anglican Communion’s Anglican Alliance, undertook a needs assessment on Easter Monday at the camps for internally displaced people (IDPs) at Jos East local government area. He found about 3,000 people, mostly Christians, who had been attacked in Toro, Tilden Fulani and Magaman Gumau in Bauchi state.

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This Easter it seems that atheists have a lot to rejoice about. According to the latest data in the American Religious Identification Survey, the number of self-proclaimed atheists in America has nearly doubled since 2001 ”” from 900,000 to 1.6 million.

In a nation that once prided itself on its Judeo-Christian heritage, one out of every five Americans now claims no religious identity whatsoever; and the number of self-proclaimed Christians has declined by a whopping 15%.

Yes, those who believe in nothing seem to be winning more and more converts every year.

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But while Egyptians can agree that Mr Mubarak was bad for the country, and that all those who helped topple him deserve public approval, there is far less certainty in people’s minds over the future political order which should emerge.

Religion is at the centre of this lack of clarity. A clear majority ”“ 62 per cent ”“ told the pollsters that laws should strictly follow the teachings of the Koran. However, only 31 per cent said “they tend to sympathise with the Islamic fundamentalists in their country”, while another 30 per cent said they sympathised more with “those who disagree with Islamic fundamentalists”.

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There is a reason why Britain, in the words of one French official, is and remains the “Pakistan of the West”, an incubator, entrepot and exporter of Islamic radicalism. There is a reason why, according to MI6, we face a “unique” threat from home-grown extremists. There is a reason why Britain is the only country in the Western world to have been subjected to a successful suicide terror attack by its own citizens. These things have happened, in part, because the last government, and Britain’s security establishment, got its policy just about as wrong as it was possible to get. We were harsh where we should have been liberal ”“ and liberal where we should have been harsh.

Control orders, the push for three months’ detention without charge, random and blanket stop-and-search, and Britain’s complicity in torture did little or nothing to restrain terrorism. But they undermined the rule of law for which we are fighting, angered middle-of-the-road Muslims and gave the extremists priceless fuel for their favourite narrative, “Islam under attack”.

At the same time, we were crazily indulgent of some of the world’s most dangerous Islamist radicals….

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….[Rabbi Tuvia Geffen] of the long beard and wire-rim glasses and Yiddish-inflected English, a man by all outward appearances belonging to the Old World… was the person who by geographical coincidence and unexpected perspicacity adapted Coca-Cola’s secret formula to make the iconic soft drink kosher in one version for Passover and in another for the rest of the year. To this day, his 1935 rabbinical ruling, known in Hebrew as a teshuva, remains the standard.

That ruling, in turn, did much more than solve a dietary problem. A generation after Frank’s lynching, a decade after Congress barred the Golden Door, amid the early stages of Hitler’s genocide, kosher Coke formed a powerful symbol of American Jewry’s place in the mainstream.

“Rabbi Geffen really got the importance of it,” said Marcie Cohen Ferris, a professor of American studies at the University of North Carolina, who specializes in Jewish life in the South. “You couldn’t live in any better place than the South to get it. To not drink Coca-Cola was certainly to be considered un-American.”

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Will the Conservative Party make funds available to improve security around Jewish institutions including schools as recommended in the recent all-party report on anti-Semitism?

We’ve got to stop the rise of anti-Semitism, and I will always stand firm against anti-Semitism, in all its forms and wherever it occurs. I support the work the Community Security Trust does to provide extra vigilance for the Jewish Community. I have spoken at its dinners, supported its work and assisted with fund raising. I back faith-based organisations and what they do: they form an important part of my vision of the Big Society. But we also need to do much more in terms of freeing up the police from bureaucracy and paperwork and form-filling so that they have more time to focus on these sorts of issues. I can promise you is that with a Conservative Government we will never allow anti-Semitism to go unchecked in this country, and we will work flat out to reverse the radicalisation and root out the sources of radicalisation which have grown up over the last few years.

What is the Conservative Party’s commitment to faith schools?

I have visited Jewish Schools in London and Birmingham. I’m a big supporter of faith schools, personally as well as politically.

Personally, because my daughter, Nancy, goes to an excellent Church of England school and we’re really lucky in that. Politically, because I think that faith schools are a really important part of our education system and they often have a culture and ethos which helps to drive up standards. If anything, I would like to see faith schools grow. Through our school reform plans, there will be a real growth in new good school places, and we’re anticipating that some of these will be in faith schools.

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Some justify the burqa ban by insisting that fundamentalist Muslims who demand that women wear the full veil are misogynists. I certainly sympathize with concerns about what the burqa says about women’s dignity and rights. But we should not allow the government to act as a religious judge: keeping the government out of religion’s business is the historic heart of what church-state (or mosque-state) separation has meant. It never traditionally meant aggressive state-imposed secularism, at least not in the United States. Of course, we cannot tolerate religious violence ”” “honor killings,” terrorism, and other vicious practices of certain fundamentalist sects can never be accepted, as they cross the line from religious expression into criminal acts.

The ban on the burqa, at root, is about France’s discomfort with the increasingly visible presence of a disliked religious minority. France is catering to the tastes and comfort of the traditional French majority, composed largely of Catholics (many of them nominal) and secularists. But remember, when you do not honor religious liberty for one group, the freedom of all believers is in jeopardy.

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Tonight is Passover, American Jews’ most observed religious ritual. They’ll retell the story of freedom from slavery in Egypt during a ritual meal, the Seder, and conclude with a vision of the future: “Next year in Jerusalem.”

But with each passing year, Jewish numbers are threatened. Surveys find fewer U.S. Jews and more who are unaffiliated and uninterested in the established Jewish religious and institutional life.

Now, to meet the challenge, young and young-minded creative Jews in the arts, philanthropy, technology and more are launching or expanding innovative programs to experience their ancient faith and culture with a 21st-century twist. A sampling of innovations includes projects as “right now” as tonight’s webcam/live-chat Online Seder, rallying Jews to a virtual table.

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In the Kingdom of Bhutan, where Christianity is still awaiting legal recognition, Christians have the right to proclaim their faith but must not use coercion or claim religious superiority to seek conversions, the country’s prime minister told Compass in an exclusive interview.

“I view conversions very negatively, because conversion is the worst form of intolerance,” Jigmi Yoser Thinley said in his office in the capital of the predominantly Buddhist nation.

Christian leaders in Bhutan have told Compass that they enjoy certain freedoms to practice their faith in private homes, but, because of a prohibition against church buildings and other restrictions, they were not sure if proclamation of their faith ”“ included in international human rights codes ”“ was allowed in Bhutan.

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The president of Egypt’s Supreme Council for Islamic Affairs is noting that a decision to freeze dialogue with the Holy See from Sunni Islam’s highest authority may have been hasty.

In 1998, Ali Al-Samman was the architect of the joint committee that brings together the Cairo-based Permanent Committee of Al-Azhar for Dialogue among the Monotheistic Religions and the Pontifical Council for Interreligious Dialogue.

In Part 1 of a two-part interview with ZENIT, Al-Samman offered his perspective on the Jan. 20 announcement of a dialogue-freeze from the Cairo-based Islamic Research Council of the University of Al-Azhar, which came in protest of Benedict XVI’s statements on religious freedom following a Jan. 1 attack on a Coptic church in Alexandria.

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At first, “The Good Book: A Humanist Bible” (Walker & Company, $35) looks like the Bible that Christians believe in, politicians take oaths on and the Gideons put in hotel rooms. It is divided into books like Genesis, Lamentations and Proverbs. Each book is organized into chapters and verses. It is written in the stately cadences that signal the presence of important, godly matters.

Begin to read, however, and you immediately see that God is not present. Instead, there are uncredited quotations from Aristotle, Darwin, Swift, Voltaire and hundreds more pre-Christian, anti-Christian or indifferent-to-Christian thinkers, assembled into an alternative genealogy of nature, human origins and ethics. Here are history and wisdom, without the divine attribution. Without any attribution, actually, which is why the Internet is a required study aid.

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Of all Jewish holiday traditions, the most popular remains the Passover seder””the festive ritual meal, celebrated next week, at which family and friends gather to recount the Israelites’ Exodus from Egypt and deliverance from bondage to freedom. It’s so popular, in fact, that these days more and more of those seated at seder tables are non-Jews. Not only that: An increasing number of churches now offer their own versions of the Passover seder.

The Passover seder’s embrace by Christians seems an unlikely phenomenon. The Passover haggadah””the book that guides the seder service as prescribed by Jewish tradition””is designed to fulfill the Torah’s commandment that Jews remember and retell the journey from slavery to freedom every year. The haggadah’s reminder is explicit: “If the most holy, blessed be He, had not brought forth our ancestors from Egypt, we, and our children, and children’s children, had still continued in bondage to the Pharaohs in Egypt.” Jews are taught to celebrate each Passover as if they themselves were embarking on that journey from Egypt.

What makes Christians’ embrace of Passover all the more unusual is that for centuries””even into the 20th””the holiday’s proximity to Good Friday and Easter routinely sparked violent anti-Jewish riots and pogroms, especially in Europe.

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