Many Christian leaders believe that the Muslim Brotherhood, an Islamic political group banned in Egypt, will grow in political power with Mubarak’s ouster. The brotherhood maintains strong support among some Egyptians. Religious-freedom analysts believe the leaders of the brotherhood, famous for the slogan “Islam is the solution,” could very well usher in repression of all minority religious groups. Christians are Egypt’s largest minority, representing 6 to 10 percent of Egypt’s 85 million people. About 90 percent of all Christians in Egypt are Orthodox.

But while most Egyptian Muslims are Sunni, like the brotherhood, they are not as fundamentalist as it is. One Coptic Orthodox businessman based in Cairo told CT that he was surprised that Christians’ property was not targeted during the growing protests. “I thought that the first thing to be attacked [by protestors] would be the churches,” he said.

“It wasn’t like that. In the neighborhood of my parents, there are many mosques and churches. No single mosque has announced anything against us Christians. Very soon, a big change will happen. Egypt has been like someone sleeping. Now, wake up! Do something better.”

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Amid sectarian violence by Muslims, Christians and security forces in this capital city of Plateau state, a flash point for ethnic and religious conflict in Nigeria, scores of Christians were estimated to have been killed in the past month.

Christmas Eve bombings by Islamic extremists have touched off tit-for-tat violence that has killed more than 200 people in Plateau state, according to Human Rights Watch (HRW). A Jan. 27 report by HRW said the Christmas bombings in Jos left at least 107 dead.

In the predominantly Christian Barkin Ladi Government Area on the outskirts of Jos, Muslim assailants led by a police officer from Abuja on Jan. 27 killed 14 Christians, according to a military spokesman, and the next day Muslim youths stabbed two students at the University of Jos on the assumption that they were Christians.

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About 700 people have been arrested throughout Egypt in a crackdown against anti-government protests, security officials say.

The arrests came as police clashed with protesters in two cities following Tuesday’s unprecedented protests.

One protester and one policeman were killed as police broke up rallies in Cairo, and in Suez a government building was reportedly set on fire.

Public gatherings would no longer be tolerated, the interior ministry said.

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“Our assessment is that the Egyptian government is stable and is looking for ways to respond to the legitimate needs and interests of the Egyptian people,” Ms. Clinton said.

The secretary’s words suggested that the administration remains dangerously behind the pace of events in the Middle East….

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As a Christian and an Egyptian, I was heartbroken by the New Year’s Eve terrorist attack on the Coptic Church of Alexandria that killed 21 of my countrymen. Whether this heinous act was carried out by Egyptians or by terrorist groups from outside the country, the intention was surely the same: to sow discord between Muslims and Christians in a country long known for its religious tolerance.

The attack seems to fall within a larger pattern of violence against Christians elsewhere in the Middle East. Indeed, extremist groups that target Christians in Iraq explicitly stated their intention to bring their war against Christians to Egypt.

But while the recent attack led to an outpouring of anger among Copts, Egypt””unlike other countries in the region””has been remarkably immune to the scourge of sectarianism.

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An off-duty policeman opened fire aboard a train Tuesday in southern Egypt, killing one Christian and wounding five less than two weeks after the New Year’s Day bombing at a church in Alexandria that killed 25 Coptic Christians, according to the state news agency.

There were few details on the incident and it was unclear whether the shooting was sectarian related. The state news agency, MENA, quoted an Interior Ministry official as saying a Muslim police officer boarded a Cairo-bound train in the town of Samalut in Minya province and began firing a handgun. The official said a 71-year-old Coptic man was killed and his wife and four other Christians ”” three women and a man ”” were wounded.

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Coptic Christians are preparing to celebrate Christmas Eve amid tight security after a bomb attack on a church in Egypt in which 23 died.

Armed Egyptian police have been ordered to protect churches where Copts are expected to gather in large numbers.

There have been calls for Muslims to hold vigils outside Coptic churches in a gesture of solidarity.

But some radical Islamist websites have urged more attacks, publishing church addresses in Egypt and Europe.

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The Anglican Bishop of Egypt has said all Anglican/Episcopal churches in the country are having to strengthen their security measures following the New Year’s Eve bombing that killed 19 and injured more than 90.

The Most Rev. Dr. Mouneer Hanna Anis*, one of several religious leaders to speak out against the bombing at the al-Qiddissin Coptic Orthodox Church, said he was cooperating with a request from the Egyptian Security services.

“We express our deep sadness and mourn the loss of life after the New Year’s bombing at a Coptic Orthodox Church in Alexandria,” he said in a statement. “We also express our condolences to His Holiness Pope Shenouda III and to the families and friends of the victims of this terrible and inhuman attack.

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“If this happened in a mosque, the government would be doing something,” yelled one parishioner in an angry street protest after Sunday morning Mass at Saints Church, the site of the bombing, where a crucifix wrapped in a blood-stained sheet stood sentinel. “But this happens to us every year, and every day, and they do nothing.”

The bombing early on Saturday morning climaxed the bloodiest year in four decades of sectarian tensions in Egypt, beginning with a Muslim gunman’s killings of nine people outside another midnight Mass, at a church in the city of Nag Hammadi on Jan. 6, the Coptic Christmas.

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Worshipers in Alexandria, Egypt, returned Sunday to the church that was the target of a deadly New Year’s Eve bombing to hold a somber mass amid sobering reminders of the worst attack on Egypt’s Christian minority in more than a decade.

Glass and debris still lay strewn about on the floor of the Al Qidiseen church where the dead and wounded fell after a suspected suicide bomber detonated explosives shortly after midnight Friday evening, killing 21 and wounding more than 90.

In the sanctuary, some sobbed as they followed the priest in chanting prayers and took communion. But when they emerged, along with wails of grief, there were cries of anger.

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A radical Islamist sect said on Tuesday it was behind bombings in central Nigeria and attacks on churches in the northeast of the country that led to the deaths of at least 86 people.

The police said on Tuesday that 80 people were killed in Christmas Eve bomb attacks and clashes two days later between Muslim and Christian youths in central Nigeria, while more than 100 are wounded in hospitals.

“We have recovered 80 dead bodies so far in Jos,” Daniel Gambo, an official at the Nigerian emergency management agency said late on Monday.

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Further violence between armed groups has broken out in the city of Jos in central Nigeria following bombings that killed 32 people.

Witnesses said buildings were set alight and people were seen running for cover as police and soldiers arrived.

Previous violence between Christian and Muslim ethnic groups in the region has killed hundreds.

The latest unrest was triggered by explosions on Christmas Eve in villages near Jos.

Nigerian Vice President Namadi Sambo is reported to be on his way to the area.

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Church officials in Iraq say they have canceled some Christmas festivities in two northern cities over fears of insurgent attacks.

The Chaldean Catholic archbishop of Kirkuk, Louis Sako, says church officials will not put up Christmas decorations outside the church and urged worshippers to refrain from decorating homes.

He says the traditional Santa Claus appearance outside one of the city’s churches has also been called off.

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A new wave of Iraqi Christians has fled to northern Iraq or abroad amid a campaign of violence against them and growing fear that the country’s security forces are unable or, more ominously, unwilling to protect them.

The flight ”” involving thousands of residents from Baghdad and Mosul, in particular ”” followed an Oct. 31 siege at a church in Baghdad that killed 51 worshipers and 2 priests and a subsequent series of bombings and assassinations singling out Christians. This new exodus, which is not the first, highlights the continuing displacement of Iraqis despite improved security over all and the near-resolution of the political impasse that gripped the country after elections in March.

It threatens to reduce further what Archdeacon Emanuel Youkhana of the Assyrian Church of the East called “a community whose roots were in Iraq even before Christ.”

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This year’s papers focused especially on the importance of religious leaders using their influence to play a constructive role in ensuring religious harmony, particularly in countries where there is religious diversity. Bishop Mouneer Anis reviewed the religious situation in Egypt and Singapore. He drew attention to some examples of inter-communal violence in Egypt, and analysed the causes of these incidents in the context of the wider Middle East. Bishop Mouneer referred to the experience of Singapore, an Asian country with a diverse religious demography which has successfully fostered both religious tolerance and full citizenship. Mrs Clare Amos spoke about the relationships between Christians and Muslims in England, and the pivotal role of the Church of England in this particular context. She pointed out the positive role played by the current Archbishop of Canterbury in seeking to enable adherents of all religions to contribute ”˜to the common good’ of the nation. Dr El Gindi noted the common goals of Christianity and Islam and highlighted the importance of religions demonstrating their positive commitment to peace, both for the well-being of all people and because otherwise religion often seemed to be discredited in the eyes of non-religious people. Sheikh Ali Abdel Baki noted how within Islam forgiveness was considered preferable to revenge, and reflected that justice and tolerance were considered two bases within Islam, and important pathways to peace.

Both Dr El Gindi and Bishop Mouneer Anis spoke of the special importance of ensuring that Christian and Muslim young people were educated in ways which encourage them to treat other religions, and their followers, with respect. The need for mutual respect in relation to the doctrines and sacred texts of each other’s religion was highlighted.

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We have heard about Islam, mosques, and freedom of religion a whole lot lately. Much of that conversation has been energized with passions and fears. In light of it all, I find myself really torn by the whole discussion about Islam and the Church’s response. Let me be clear it is fair to be confused by Islam, even concerned by it.

Most of us do not know the difference between Sunni, Shia and Sufi Muslims, or how to read the Quran or each Hadith. In the midst of the current conversation, I offer my own perspective. My experience of Islam is very different than what I most often see in the media here in the US–for two key reasons. First, my experience with Islam really began in Southeast Asia where the Muslims see themselves differently than those in the Middle East.

Second, and more importantly, my focus in Southeast Asia was to share the Good News of Jesus with Muslims, Buddhists, Hindus, and Freethinkers alike. As a result, I am fascinated by the variety of expressions of Islam. There the three main schools, Sunni, Shi’ite and Sufi””which have protestant, catholic and charismatic qualities. They also have their own progressives, secularists, fundamentalists, off-shoots, and cults.

Furthermore, I have a deep assurance that Islam does not stand up well to the witness of Jesus Christ.

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Some 50 priests and 50 imams, plus a number of lay people, met last Saturday in Savar (Dhaka), at a Qur”˜an research centre to discuss ”˜Leadership in a pluralistic society from the Muslim and Christian points of view’.

Organised with the support of the Pontifical Institute for Foreign Missions (PIME), the seminar was chaired by philosopher Obidur Rahman. The Italian ambassador to Bangladesh, Ms Itala Maria Marta Occhi, and Ms Kilmeny Beckering Vinckers, Australian deputy high commissioner, were present at the event.

In his address, Rev Paul Sishir Sarkar, bishop of the Anglican Church of Bangladesh, said that society today is increasingly pluralistic, and that mutual understanding and dialogue are increasingly important. In this context, an open exchange of opinions can be advantageous to everyone. For this reason, it is even more important for Christians and their leaders to lead a life according to their faith, with honesty, humility and openness to dialogue, for “Muslims are our neighbours,” he said, and as leaders, “we should teach our people to love them”.

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Debate over the so-called Ground Zero mosque, followed by the inflammatory press attention paid to Pastor Terry Jones’s threat to burn Qur’ans on September 11, has stirred an excess of angst over the Muslim presence in America. Opportunists have exploited that anxiety for political advantage. The overheated debate may be moot: while the legal standing of the planned Muslim community center is solid, its financing is reportedly shaky.

What is not settled is the place of Muslims in American society. Anxiety about Islam has spread in response to proposed mosques in Wisconsin, California, and Tennessee, where an arsonist set construction equipment ablaze. Muslims who wish to build places of prayer meet resistance, both violent and verbal. How should American Christians respond?…

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American pundits and politicians continue to argue over whether building an Islamic cultural center two blocks from ground zero ”“ where Al Qaeda destroyed the World Trade Center nine years ago ”“ is appropriate.

But as the debate, centered around religious freedom and the role Islam itself played in the 9/11 attacks, continues in New York another of the world’s great cultural cities is arguing over a proposal for its first mosque. And proponents are getting help from an unlikely corner: the Vatican.

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Representatives of many faiths gathered today at the Islamic Center in Amherst to offer support to Muslims at a time when many speakers acknowledged the religion is under attack. Dr. Khalid J. Qazi, president of the Muslim Public Affairs Council of Western New York, led the ceremony for about 50 people.

Qazi recounted an emotional meeting he and other Muslim leaders held with former President George W. Bush in the White House soon after the attacks.

“When he hugged me and I told him I was from New York, honest to God, he cried and I cried,” he said, adding that the encounter emphasized the sentiment of the time that “we are all in this together.”

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As Bishops of the Church of Ireland, we join our voice to the widespread international condemnation of the plan to burn copies of the Islamic Sacred scriptures. This deliberate desecration of scriptures sacred to all Muslims is a gratuitous act of sectarianism and totally contrary to the Christian spirit of love and reconciliation. We recognise that the pain of this outrage will be felt by members of Islamic communities throughout the world.

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The international outcry over a tiny Florida congregation’s plan to burn copies of the Koran on Sept. 11 intensified on Thursday, drawing vocal condemnations from world leaders and touching off angry protests in corners of the Muslim world.

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Dr Rowan Williams said that all religious communities should show solidarity with each other to oppose violence and “provocations”.

As the spiritual leader of the world’s 80 million Anglicans, he is the most senior faith leader so far to speak out against the plan by Pastor Terry Jones to hold “International Burn a Koran Day” at his Christian centre in Florida on Saturday.

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The 10th Parallel is the line of latitude 700 miles north of the equator. It cuts across central Africa: Nigeria, Sudan, Somalia, all the way to the Philippines. More than half of the world’s Muslims live along the parallel, so do most of the world’s Christians.

Journalist and poet Eliza Griswold spent seven years traveling in this region of the world, a place where religious conflict intersects with the growing struggle for land, resources and political power. She examines all of this in a new book called “The Tenth Parallel: Dispatches from the Fault Line between Christianity and Islam.”

Eliza Griswold joins me now from our New York bureau. Thanks for being here.

Ms. ELIZA GRISWOLD Author, “The Tenth Parallel: Dispatches from the Fault Line between Christianity and Islam”): Thanks for having me, Rachel.

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A contributing reporter for The New Yorker, Harper’s and The New York Times Magazine, Griswold is deft at interweaving historical details with her narrative. Subtitled “Dispatches From the Fault Line Between Christianity and Islam,” the book ranges from bombed-out Mogadishu suburbs in Somalia to the Jakarta, Indonesia, neighborhoods where former jihadis peddle Prophet-sanctioned medicines.

In Africa, she interviews public figures: evangelist Franklin Graham on a visit to Sudan, and Somali warlords with connections to al-Qaida.

Grisworld does some of her best reporting in Indonesia and Malaysia, where her depiction of the lives of average people caught in the cross hairs of wider geopolitical conflicts is devastating. She writes movingly of indigenous Malaysians who continue to resist conversion by both world religions, in the face of an assault to their environment and livelihoods.

For Griswold, whose father was the Episcopal bishop of Chicago, religion is personal. Yet she finds her own conflicts as someone coming from a decidedly more liberal faith tradition than the ones she encounters.

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An American poet and experienced journalist, the author brings to her book a sharp eye for telling details and a keen sense of place. By her own admission, she also brings personal baggage. As the daughter of Frank Griswold, the former presiding bishop of the Episcopal Church, she grew up a preacher’s kid, deeply steeped in Christian traditions and at home with evangelicals and international proselytizers such as Billy Graham’s son Franklin. But she has done her homework on Islam, and as a young woman traveling alone, she appears to have encountered no obstacles in Muslim countries that she couldn’t overcome.

Admirably evenhanded, she recounts the excesses of fundamentalism on both sides. For readers more accustomed to hearing about Islamic inflexibility, she recalls the callous myopia of Christianity. “Dr. Richard Furman, the head of the World Medical Mission, the medical arm of [Franklin] Graham’s organization, told me that in one of the Samaritan’s Purse’s African hospitals, the doctors will draw a plus or minus sign on a patient’s chart to indicate whether he is an evangelical Christian. If not, his operation may be postponed until someone shares the Gospel with him lest he die without an opportunity for salvation.”

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An attack on a Christian aid group in Afghanistan that left 10 medical workers dead a week ago underscores the perils of faith-based organizations that operate in Muslim nations and the perception that they are promoting a Western agenda.

Six Americans, two Afghans, a German and a Briton working for the International Assistance Mission were gunned down in northern Badakhshan province in what Afghan officials say is the worst such attack in the country’s history. The Taliban claimed responsibility, saying the medical workers were trying to convert Muslims and were carrying Bibles written in Dari, one of the country’s two main languages.

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About 75 people showed up for the two-day event, organized by the Institute of African American Research. Among them was Umar Muhammad, a former assistant basketball coach at N.C. Central University in Durham.

“I came here to learn about how both religious traditions have common solutions to the problems of African-Americans,” said Muhammad, who is Muslim and lives in Durham.

As a sports consultant to young black men, he said, he wanted to be in a better position to offer spiritual solutions to some of the questions the men are asking.

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Kerala’s communist Chief Minister, V.S. Achuthanandan, accused an Islamist opposition party of conspiring to turn Kerala into a Muslim-dominated state.

“Youngsters are being given money and are being lured to convert to Islam,” he told reporters at a news conference. Opposition parties accused the government of playing the “Hindu card” ahead of local elections.

Muslims and Christian minorities in India generally enjoy good relations and see each other as fellow victims of alleged persecution by right-wing Hindu groups. Kerala’s population of 31.8 million is 56 percent Hindu, 24 percent Muslim and 19 percent Christian.

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In a country that endorses Islam as the official religion, bans conversion to other religions, and punishes Christian proselytizing by death, Saudi Arabia’s recent welcome of an American Christian scholar is a landmark.

Leonard Swidler, a professor of Roman Catholic thought and interreligious dialogue at Philadelphia’s Temple University, is the first such scholar invited to exchange views with faculty at Al Imam Muhammed bin Saud Islamic University in Riyadh ”“ the citadel of Saudi Arabia’s ultraconservative brand of Islam.

Dr. Swidler’s visit in late June underscores a shift toward greater openness in some official Saudi religious institutions, which previously had been leery of contact with outsiders of different faiths.

“Maybe it’s not exciting for some people, but it’s a very big change in Saudi Arabia,” says Fahad al-Alhomoudi, a faculty member at Al Imam who helped arrange Swidler’s visit.

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