That the Chief Rabbi should be compelled to make such an unprecedented statement at this time ought to alert us to the deep sense of insecurity and fear felt by many British Jews: pic.twitter.com/DNxr0Qxht5
— Archbishop of Canterbury (@JustinWelby) November 26, 2019
Category : Inter-Faith Relations
Church of England teaching document calls for repentance over role of Christians in centuries of antisemitism
Christian theology played a part in the stereotyping and persecution of Jewish people which ultimately led to the Holocaust, a new reflection on Christian-Jewish relations issued by the Church of England acknowledges.
The teaching document, entitled God’s Unfailing Word, is the first authoritative statement on the subject from the Church of England. It speaks of attitudes towards Judaism over many centuries as providing a “fertile seed-bed for murderous antisemitism”.
It urges Anglicans and other Christians not only to repent of the “sins of the past” towards their Jewish neighbours but to be alert to and actively challenge such attitudes or stereotypes.
The document, published by the Church of England’s Faith and Order Commission, encourages Christians to rediscover the relationship of “unique significance” between the two faiths, worshipping one God, with scriptures shared in common.
The Christian-Jewish relationship should be viewed as a “gift of God to the Church” to be received with care, respect and gratitude, it makes clear.
Read it all and make sure to follow to the link at the bottom to the full document.
Anglican Archbishop of North America Reverend Foley Beach on Tuesday emphasised the importance of love and tolerance to overcome the challenges of extremism and discrimination that plague the world.
He was speaking at a reception hosted in his honour by National Council of Churches President Azad Marshall here. At the start of the event, moderator Pastor Emmanuel Khokhar welcomed the archbishop to Pakistan and hoped that his stay would be a pleasant one and full of love.
The event was attended by Pakistan Ulema Council Chairman Hafiz Tahir Ashrafi, Badshahi Masjid Khateeb Dr Abdul Khabeer Azad, Jamia Naeemia patron Dr Ragheb Naeemi, Pir Ziaul Haq Naqshbandi Qadri, Maulana Asim Makhdoom and Bishop of Multan Leo Roderick Paul among others.
Addressing the gathering, Bishop Dr Azad called for peaceful coexistence of all religious and ethnic groups living in Pakistan. He said both Christianity and Islam preached peace and brotherhood and called for promoting tolerance in Pakistani society.
(Devon Live) Yoga teacher barred from using church hall because classes are ‘not compatible with Christian beliefs’
A Devon yoga teacher says she was “very surprised” to be told she could not use a local church hall for classes due to religious reasons.
Yoga teacher Atsuko Kato, 54, said she was told that yoga was “not compatible with Christian beliefs”.
Atsuko, who has been teaching yoga for 25 years – including one class attended by a local vicar – says she doesn’t understand why it is an issue.
But the church at the centre of the row says yoga cannot be allowed because it does not acknowledge that “there is only one God and that…Jesus Christ is God himself”.
Yoga originated in Northern India and has connections to both Hinduism and Buddhism.
The Church of England’s national assembly has backed proposals to continue the process towards communion with the Methodist Church.
Members of the General Synod meeting in York over the weekend agreed to begin drafting a number of texts towards this end, including a “formal declaration” outlining a new relationship of communion between the two Churches.
The motion approved by Synod also instructs the Faith and Order Commission to work on additional texts for the inaugural services that would take place after communion is agreed, and the guidelines covering how presbyters and priests from each Church could serve in the other.
The House of Bishops is to report back on the progress being made following elections to the new General Synod taking place next year.
(Local Paper) Emanuel AME church, shooting survivors form bonds with other traumatized houses of worship
Monday will mark four years since an angry young man with murderous intent slipped into Emanuel and headed for 12 people settling in for Bible study. He sat with them for about an hour, not speaking, until they shut their eyes for closing prayer.
Then he pulled out a gun.
Nine people died that night, including the Rev. Clementa Pinckney, the church’s pastor and a state senator who was sitting beside the killer.
And the Rev. Daniel Simmons Sr., a retired minister who led the study most Wednesdays.
And Myra Thomson, who led it for the first time that night.
And Susie Jackson, at 87 the oldest among them to die.
And her nephew Tywanza Sanders, the youngest at 26.
And their cousin Ethel Lance, the church’s sexton, a mother of five.
And the Rev. DePayne Middleton Doctor, mother of four.
And the Rev. Sharonda Coleman-Singleton, mother of three.
And Cynthia Graham Hurd, mother of none but mentor to hundreds in her decades as a beloved librarian.
Nine families, the survivors and the church’s entire congregation found themselves thrust into a journey through what the Bible calls “the valley of the shadow of death.” Then they relived their losses anew with each mass shooting in America, including the Pulse nightclub massacre almost one year to the day after their loved ones died.
Today, we remember the nine who died four years ago in the #EmanuelAME Church massacre:
Tywanza Sanders, Susie Jackson, Ethel Lance, Clementa Pinckney, Dan Simmons Sr., Myra Thompson, Cynthia Hurd, Sharonda Coleman-Singleton & DePayne Middleton Doctor.https://t.co/pSaHRwxFOc
— Jennifer Berry Hawes (@JenBerryHawes) June 17, 2019
A Darlington church is coming under fire after offering to cover up crosses and allow Muslims to say prayers in its building.
St Matthew and St Luke’s had initially invited members of the Muslim community for an event next month to mark Ramadan.
It also offered different rooms to allow segregated worship for men and women.
Upon hearing about the event the Diocese of Durham intervened and told the church it must not hold Islamic prayers in the church building.
Under the heading, “No words!!!”
Durham [Episcopal] church criticized for offering to cover crosses and host Muslim prayers – Premier https://t.co/1OnEbkwZkX
— Charlotte Lowrie (@CharlotteKL) May 20, 2019
In one large city in the UK, numbers of Muslim asylum-seekers have become Christians in recent years. There was no improper pressure to convert at the cathedral they went to for advice, friendship, and other essentials. Local Christians, who wanted only to help and serve, did so with grace and charity.
Curious questions were asked — “Why do you do this? Why would you help strangers?” — and feet were shuffled in a typically English fashion as slightly embarrassed volunteers explained why they were called to act like Christ.
Those asylum-seekers now make up 40 per cent of the volunteers at the cathedral’s foodbank, as they seek to pass on the love and generosity which they themselves were so freely given.
Our evangelism must be deeply rooted in Christian ethics: above all, the call of Matthew 7.12 to “do to others as you would have them do to you”. We must start by putting ourselves in the shoes of others, understanding and respecting that other traditions offer people community, solace, and even deep wells of spirituality. In our conversations, we must seek to speak of our faith without belittling or ridiculing the faith of others. As Rabbi Jonathan Sacks has said, “If you value faith, then you value the faith of others.”
Monologuing, manipulation, and marketing can be smelt a mile off. Engagement with others needs to meet them as, when, and where they are, like the volunteers at the cathedral whose witness was rooted in care and concern for those whom they helped.
Indeed, we can be born afresh in our faith, and gain a deeper understanding of our own tradition, when we converse with the religious other.
“When you communicate joyfully the glory of the Gospel story, therefore, be prepared to listen deeply to people of other faiths, and learn something yourself — perhaps even encounter something of God that you had not found before.” – @JustinWelbyhttps://t.co/lis9Hg69IX
— Church Times (@ChurchTimes) March 8, 2019
The “Document on Human Fraternity for World Peace and Living Together” signed on Monday afternoon in Abu Dhabi by Pope Francis and the Grand Imama of Al-Azhar, Ahmad el-Tayeb, is not only a milestone in relations between Christianity and Islam but also represents a message with a strong impact on the international scene. In the preface, after affirming that “Faith leads a believer to see in the other a brother or sister to be supported and loved”, this text is spoken of as a text “that has been given honest and serious thought”, which invites “all persons who have faith in God and faith in human fraternity to unite and work together”.
The document opens with a series of invocations: the Pope and the Grand Imam speak “in the name of God who has created all human beings equal in rights, duties and dignity”, “in the name of innocent human life that God has forbidden to kill”, “in the name of the poor”, “orphans, widows, refugees, exiles… and all victims of wars” and “persecution”. Al-Azhar, together with the Catholic Church, “declare the adoption of a culture of dialogue as the path; mutual cooperation as the code of conduct; reciprocal understanding as the method and standard”.
In the document, “we… call upon ourselves, upon the leaders of the world as well as the architects of international policy and world economy, to work strenuously to spread the culture of tolerance and of living together in peace; to intervene at the earliest opportunity to stop the shedding of innocent blood and bring an end to wars, conflicts, environmental decay and the moral and cultural decline that the world is presently experiencing”.
They stood hugging, a rabbi and an AME minister, two men of God united by the bloodshed of earthly hatreds.
Beneath their feet, in the fellowship hall of Charleston’s Emanuel AME Church, nine black worshipers died in June 2015 when a gunman opened fire during their Bible study, killing them because they were black.
About 700 miles north, in Pittsburgh’s Tree of Life synagogue, an antisemitic gunman killed 11 worshipers less than three months ago during their Shabbat morning services, simply because they were Jewish.
Pittsburgh synagogue shooting survivors join Emanuel AME Church in shared sorrow https://t.co/blt8o1zi4t
— Rubbie Major (@RubLeMa7) January 22, 2019
At one of her first public engagements since being installed last month (News, 17 May), Bishop Mullally said that diversity in London was something to be proud of.
She was speaking to more than 100 young people, including representatives from schools across London, at an Iftar organised by the Naz Legacy Foundation.
The event, at the St John’s Wood Synagogue, ended with the breaking of the Ramadan fast at sunset. The speakers were Bishop Mullally; the Mayor of London, Sadiq Khan; the Archbishop of Westminster, Cardinal Vincent Nichols; and the Chief Rabbi, Ephraim Mirvis.
Bishop Mullally said: “One of the great joys of coming back to London is its diversity. There is something in that diversity that we should be proud of. The opportunity of interfaith dialogue is that we can gain an understanding of each other. . . As people of faith, we have an ability to strengthen this city. We hold the opportunity to strengthen a city that is already strong.”
Bishop Mullally praised the young people who were there to talk about interfaith matters, noting that “today itself is a small step, but it has an enormous impact”….
(Forbes) Religious Organizations Rally To Preserve Current Tax Treatment Of Clergy Housing Allowances
The wonderful thing about this litigation is how it brings different faith communities together in their desire to protect their cherished tax benefit. Not yet available is the brief from the following amici – Christian Legal Society, Evangelical Council for Financial Accountability, Union of Orthodox Jewish Congregations, National Association of Evangelicals, Lutheran Church–Missouri Synod, Council of Churches of New York City, and Queens Federation of Churches. Last time around there was a brief that included The Ethics & Religious Liberty Commission of the Southern Baptist Commission (Southern Baptists, the second largest denomination in the United States probably have the most skin in this game) and The International Society for Krishna Consciousness and The Islamic Center of Boca Raton.
The Bishop of Egypt, Mouneer Anis, has received an official award from the Archbishop of Canterbury, Justin Welby, for his “invaluable” contribution to the work of peace and reconciliation. The Hubert Walter Award for Reconciliation and Inter Faith co-operation was presented to Bishop Mouneer last night (Wednesday) during a meeting of the Anglican Inter Faith Commission in Cairo. He was presented with the award by Dr Josiah Idowu-Fearon, the Secretary General of the Anglican Communion, on behalf of Justin Welby at Cairo Cathedral.
The citation for Bishop Mouneer’s award recognises his relationship with the Grand Imam of al-Azhar, the leading Islamic mosque and educational institution in Alexandria. It says that Bishop Mouneer “has made a unique contribution and example through his ability to establish deep relationships; this is largely because of his openness, creativity and ambition to move people towards reconciliation. At times, this inevitably makes him a counter cultural voice within his setting.
“Particularly of note is his role as a bridge builder between the most important official international Christian-Muslim dialogue that the Anglican Church has with al-Azhar al-Sharif and is a most highly trustworthy representative for Archbishop Justin to the Grand Imam himself.
“Moreover, Bishop Mouneer is incredibly generous with his time: cultivating relationships with those from different faiths and background whilst running the Cathedral in Cairo, all within a context in which Christians are a vulnerable minority. He also maintains good contact across different institutions, with charitable and political leaders and is able to bring together all of these networks for the common good.
Huge congratulations to our great friend Bishop Mouneer Anis on receiving the Archbishop of Canterbury’s award for peace and reconciliation https://t.co/X05pqXvyVs
— EmbracetheMiddleEast (@FollowEmbrace) February 27, 2018
Members of Quebec City’s Muslim community will stand alongside those of the Huron-Wendat, Jewish, Catholic, Anglican and many other communities Sunday, as they honour the victims of last year’s deadly attack on a mosque.
The interfaith ceremony, which starts at 7 p.m. at the Pavillion de Jeunesse at Expo Cité, will not be the first time different religious communities in the city will have come together since the shooting.
Bruce Myers, bishop of the Anglican diocese of Quebec and Boufeldja Benabdallah, co-founder of the Islamic Cultural Centre of Quebec City, spoke with Ainslie MacLellan on CBC Radio’s All in a Weekend, about how their communities have built a friendship.
Read it all (and please note there is an audio option also, which is about 12 1/3 minutes).
[Yesterday]…7 January, is Christmas, according to the Orthodox Christian calendar. And Orthodox Christians are keeping the feast in the Holy Land, where Christmas – and Christianity – began.
Much attention has been paid recently to political decisions recognising Jerusalem in one light or another. The media attention highlights the seemingly intractable political struggle here. But as well as the threat to the political status quo, there is a threat also to the religious status quo, a threat instigated by radical settlers in and around Jerusalem, the heart of Christianity. And one group that has always been a pillar of society in the Holy Land – Christians – seems to have been rendered invisible in this standoff.
Christians have lived a history in the Holy Land that spans more than two millennia. We have survived countless invasions, and have flourished under many different forms of government. We know that our survival has depended on the principle that the holy places must be shared by and be accessible to all. For it is the holy places that have given meaning to the region for both inhabitants and conquerors of all faiths. The protection and accessibility of the holy places are understood through a set of rules called the “status quo”, which has been followed by all religious and governmental authorities of the region through the ages.
Pope Francis was in Myanmar this week spreading the Word of God. Many observers wondered if he would use a specific word: Rohingya. Barring an unforeseen statement—always possible on the papal plane home—it appears the Holy Father won’t, though he alluded to the crisis the word evokes.
Rohingya is the name of a persecuted religious and ethnic minority in the nation once known as Burma, where about 88% of people practice the Theravada Buddhist religion. The Rohingya are Muslims loathed and feared by those who insist on calling them “Bengalis,” as if they were foreigners in their own country. They are also targets of various forms of legally sanctioned discrimination and humiliation. Recently Myanmar’s military authorities have subjected them to ethnic cleansing. This has left between 600,000 and 900,000 of Myanmar’s 2.2 million Rohingya as refugees in bordering Bangladesh.
The word Rohingya offends the group’s persecutors. That’s because it implies recognition of the humanity and basic rights the Myanmar government denies. This would seem to create a perfect opportunity for Pope Francis, which is why human-rights activists called on him to speak the word boldly in public. But silence and speaking out both come with serious risks.
On a tree-lined side street in the Indonesian capital sits a colonial-era Protestant church with rustic wooden pews and stained-glass windows, and an antique pipe organ built into a large wall behind the altar.
Across the street is a modern, 100,000-square-foot mosque with towering arches at its entrances and a cavernous prayer area laid wall-to-wall with red carpet.
Despite their different faiths, the two houses of worship are friendly, helpful neighbors — and an example of pluralism in the world’s most populous Muslim-majority nation at a time of heightened fears over religious intolerance.
“We respect each other,” said Nur Alam, an imam at the Sunda Kelapa Grand Mosque, which opened in 1971. “If we never offend other people, then we will be respected.”
“We are a very good example, along with our neighbor, because we respect each other,” an imam said of the church https://t.co/zBAJW7BlTb
— New York Times World (@nytimesworld) October 4, 2017
Meeting at the Vatican, an international delegation of rabbis sought the pope’s cooperation in combating Islamic extremism.
At the audience Thursday with Pope Francis, the rabbis presented a document calling for the two faiths to work together on Islamic extremism and other issues. The document was drafted last year by the Conference of European Rabbis along with the Chief Rabbinate of Israel and the Rabbinical Council of America in the wake of the 50th anniversary of the Vatican’s Nostra Aetate declaration of 1965, which opened formal dialogue between the Vatican and the Jewish world.
The delegation was led by Rabbi Pinchas Goldschmidt, president of the Conference of European Rabbis, and included members of all three groups.
(Christian Today) Terror experts, politicians and church leaders to debate religious unity in UK cities
Senior politicians, terror experts and Christian leaders will come together for a major two-day conference discussing religious unity in British cities.
The shock of Brexit and the horror of terrorist attacks on London and Manchester have highlighted the need for Christians to take a leading role in transforming UK towns, said event organiser Roger Sutton.
Max Warren, General Secretary of the Church Mission Society from 1942 to 1963, used to tell a story from his time in hospital after returning from service in Nigeria with a serious illness. One day he was examined by a medical student as part of his final examinations in front of his professor. After the examination the student gave his diagnosis of Warren’s illness to the professor. Warren knew that the diagnosis was wrong. So when he saw the professor the following day, he said to him, ‘I suppose that student failed because he got the diagnosis wrong’. ‘Oh no!’ replied the professor. ‘The diagnosis was wrong. But he would have got there in the end because he asked all the right questions’.
While we have been living with Islamism for some years, the creation of the so-called ‘Islamic State’ in June 2014 no doubt took all of us by surprise. And if there’s been a variety of responses among national governments, academics and journalists, there’s also been a variety of responses among Christians. So if none of us can claim to give a definitive answer to the question of how Christians should respond to Islamism and ISIS, can we at least attempt to ask some of the right questions? These would be the ten questions that I would want to ask.
(1) What do we Mean by ‘Islamism’ and How does it Differ from Other Kinds of Islam?
I hope we are past the stage of speaking about ‘Islamic fundamentalism’ and are starting to use terms like ‘Islamism’, ‘political Islam’ or ‘radical Islam’. I am not talking about ordinary Muslims who may have a political agenda of one kind or another, but Muslims who have a clear agenda about creating some kind of Islamic polity. It is important to recognise, however, that Islamists are not all the same. Some believe in democracy, pluralism and human rights, while others do not. Some believe that violence is sometimes justified in pursuing an Islamic agenda, while others reject the use of violence. They all want to see Islamic principles applied in the public sphere; but they recognise the huge differences in the political make-up of states all over the world and have different ideas about how a particular state could be more Islamic….
The Archbishop of Canterbury has completed a 10-day official visit to the Holy Land.
Archbishop Justin Welby and Mrs Caroline Welby travelled to the Holy Land at the invitation of the Anglican Bishop in Jerusalem, Archbishop Suheil Dawani.
The Archbishop made the long visit, from 2–11 May, to spend time with Anglicans in Jordan, the Occupied Palestinian Territories and Israel – to encourage them, to pray with them, and to learn from them.
The archbishop of Canterbury, Justin Welby, has called for bridges to be built between Jewish people and others to prevent antisemitism taking hold. Speaking at Yad Vashem, Israel’s memorial to the 6 million Jews killed in the Holocaust, Welby said the museum’s art revealed “the depths of human evil”.
He said: “Within European culture, the root of all racism, I think, is found in antisemitism. It goes back more than 1,000 years in Europe. Within our Christian tradition, there has been century upon century of these terrible, terrible hatreds in which one people … [are] hated more specifically, more violently, more determinedly, more systematically than any other people.”
The Jewish people had advanced science, art, music and had founded economies. “You would have thought we would rise up together in gratitude,” he said. Now, with antisemitism on the rise, he added: “We must dedicate ourselves afresh … to building and maintaining bridges and friendships, understanding, tolerance, unity and peace.”
(Economist Erasmus Blog) Muslims, Christians and Jesus: A building and a book highlight an odd symbiosis between monotheistic faiths
Over the centuries, the Abrahamic faiths have found many things to fight over, and many modes of co-existence. The Holy Sepulchre in Jerusalem, where a $4m conservation project was formally unveiled this week, exemplifies both points. It is, so to speak, an interface between the monotheisms. Quarrels over the tomb of Jesus sparked the crusades, but in the lore of this sacred spot there are inspiring stories of symbiosis. It is jointly used by six quarrelsome Christian confessions, but the keys are kept dutifully by Jerusalem’s oldest Muslim dynasty. This arrangement is said to date from Jerusalem’s Muslim conquest, when Caliph Omar held back from saying Islamic prayers in the Sepulchre church, thus leaving it Christian. In Ottoman times, pilgrimage to the tomb and raising money for it were huge activities for the empire’s Christians; this underpinned a cordial relationship between Greek Orthodox hierarchs who were the Sepulchre’s main stewards and the city’s Turkish overlords. The exact terms on which Christian communities share the Sepulchre were fine-tuned by the Ottoman sultan; the British took this arrangement over, then the Israelis.
It so happens that one of the most articulate of non-specialist writers in English about Islam, the Turkish journalist Mustafa Akyol, has just put forward a very different sort of proposal for terms on which Abraham’s children might co-exist. His concern is not with the sharing of hallowed space, more with doctrine and sacred narratives. Boldly, he suggests that despite all the theological contrasts, Jesus of Nazareth is a figure through whom historically-aware Christians, Muslims and Jews could come to closer mutual understanding. “Whether we are Jews, Christians and Muslims, we either share a faith followed by him, a faith built on him, or a faith that venerates him,” he notes at the opening of his book, “The Islamic Jesus”.
But he is honest about the gaps. Christians believe Jesus was both the Son of God and the Messiah, the anointed prophet for whom Jews were yearning; Muslims believe he was the second but not the former; Jews generally believe he was neither.
When 22 Christian refugees gathered in the basement of an apartment in Istanbul early on a recent Sunday afternoon, it was quickly clear that this was no ordinary prayer meeting. Several of them had Islamic names. There was an Abdelrahman and even a couple of Mohammads. Strangest of all, they jokingly referred to their host — one of the two Mohammads — as an irhabi. A terrorist.
If Bashir Mohammad took the joke well, it was because there was once some truth to it. Today, Mr. Mohammad, 25, has a cross on his wall and invites other recent converts to weekly Bible readings in his purple-walled living room. Less than four years ago, however, he says he fought on the front lines of the Syrian civil war for the Nusra Front, an offshoot of Al Qaeda. He is, he says, a jihadi who turned to Jesus.
It is a transition that has surprised everyone, not least of all himself. Four years ago, Mr. Mohammad tells me, “Frankly I would have slaughtered anyone who suggested it.” Not only have his beliefs changed, but his temperament has, too. Today, his wife, Hevin Rashid, confirms, with a hint of understatement, that he is “much better to be around.”
1. We are members of Pathways, a group of faith leaders and representatives in St John’s Wood and Marylebone in the City of Westminster, who regularly meet together to foster good relations between our communities and to work on matters of mutual concern.
2. Fundamental to all our religions is the message of peace. We believe that human beings have a duty to work for peace and seek to build good relations with their neighbours.
3. We deplore the attack which took place in and around the Palace of Westminster on Wednesday. Anyone claiming a religious motive justifies an attack of this nature has repudiated the tenets of their faith.
4. We wish to express our sympathy and solidarity with those who have suffered and also those who are bereaved. We will pray for them in our churches, mosques and synagogues.
Many Muslim parents send their children to church schools because they prepare young people for “life in modern Britain”, a senior figure in the Church of England has said.
The Rev Nigel Genders said that church schools offered a “deeply Christian” education yet were attractive to families of other religions because they took faith seriously.
Mr Genders, chief education officer at the Church of England, which has about 4,500 primary schools, said that they would never drop their religious character even though more children from non-Christian families were attending them.
Read it all (requires subscription).
Some victims of ISIS’ eschatology get it, said Salim Munayer, head of the Musalaha reconciliation ministry in Jerusalem. Many Syrian refugees are questioning Islam and the role of religion, especially as they find Christians responding to meet their needs.
But other research shows that Christian eschatology can get in the way. Overly pro-Israel interpretations are a barrier to evangelism, conversion, and discipleship, according to one academic study of 150 Muslim converts in the Holy Land.
Muslim interest in eschatology ebbs and flows, but is currently at high tide due to the collapse of regional governments and innovative proof-texting of Islamic traditions, said Munayer. This leads to a pessimistic and fatalistic outlook that encourages apocalyptic ideology. “Some Muslims are taking refuge in end-times theology,” he said. “A tendency also found among some Christians and Jews.”
Yet regardless of how Christians interpret Revelation or read the times, Larson calls them back to the gospel’s hope. “We need to witness with assurance that faith in Jesus as the crucified, risen, and coming Messiah makes all the difference in this world,” he said. “And in the world to come.”
Last September, [Jakarta Gov. Basuki Tjahaja Purnama known by his chinese nickname as] Ahok told a group of fishermen that politicians who quoted from the Quran to say they should not vote for a non-Muslim were lying to them. But he also told the fishermen to vote their conscience.
Ahok, who has a reputation as a blunt speaker, later apologized, saying he had no intention of insulting the Quran or Islam.
But some Muslims took offense, and hundreds of thousands took to the streets in three massive rallies against Ahok that convulsed central Jakarta in November and December. Demonstrators continue to congregate at the courthouse where Ahok is on trial. Coils of barbed wire and riot police separate pro- and anti-Ahok protesters.
Marka MARKA.DU, a retailing group in the United Arab Emirates, has been granted exclusive rights to “manufacture, distribute and sell Real Madrid products” in the UAE, Saudi Arabia, Qatar, Kuwait, Bahrain and Oman, the company said in a statement on Tuesday.
But Marka Vice Chairman Khaled al-Mheiri told Reuters by phone Real Madrid has two versions of the crest for the Middle East market and that Marka would use the one without the Christian cross due to cultural sensitivities.
“We have to be sensitive towards other parts of the Gulf that are quite sensitive to products that hold the cross,” said al-Mheiri, who owns a Real Madrid cafe in Dubai.
Christian cross dropped from Real Madrid logo in Middle East clothing deal https://t.co/MgmJZti8jc
— Reuters Sports (@ReutersSports) January 24, 2017
The Church of England’s Bishop with responsibility for homelessness James Langstaff explains why some Christian organisations believe that the Government and local authorities need to do more to implement a comprehensive, long-term national strategy to end homelessness in England.
She was one of the last debutantes destined to live a life of luxury, but then she had a calling from God. Sister Agatha tells Rosie Dawson about her extraordinary life.
A reading from the Qur’an at St Mary’s Cathedral in Glasgow has not only embroiled the Cathedral in controversy but sparked a wider debate on whether or not Christian buildings should host inter-faith worship at all. Bob Walker reports.
Read it all and listen to the parts you want (the Glasgow Cathedral segment starts about 17 minutes in).