Fifteen young American religious scholars and 14 teaching assistants from Al Azhar University – one of the oldest and most influential Islamic institutions in the world – spent two weeks together this month at Georgetown University in an attempt to bridge the divide between the Muslim world and the United States.

The potpourri of young religious scholars studied the legal foundations of American democracy and religious diversity in the U.S. and met with political figures, including White House advisor Valerie Jarrett and Rep. Keith Ellison (D-Minn.), the first Muslim American elected to Congress.

“I met people that I love, and I consider them as my brother, my sister, my mother,” said Ibrahim Elbaz, 30, from Mansoura, Egypt.

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Days after rumors spread across this industrial city that Christians were conducting a mass baptism, hard-line Islamic leaders called for local mosques to create a youth guard to act as moral police and put a quick stop to forced conversions.

They started training early Saturday morning, around 100 young men turning out in a field in Bekasi wearing martial arts uniforms. Leaders stressed that there was no plan to arm them, but they do not shy away from saying they’ll act essentially as thugs.

“We’re doing this because we want to strike fear in the hearts of Christians who behave in such a way,” said Murhali Barda, who heads the local chapter of the Islamic Defenders Front, which pushes for the implementation of Islamic-based laws in Bekasi and other parts of the archipelagic nation. “If they refuse to stop what they’re doing, we’re ready to fight.”

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International Christian Concern (ICC) has learned that a Pakistani Christian was imprisoned on June 19 and faces the death penalty after a Muslim man accused him of blasphemy in Faisalabad, Pakistan.

Sajid Hameed Bajwa accused Rehmat Masih of blaspheming the prophet Muhammad. According to article 295 C of Pakistan’s penal code, blaspheming Muhammad is punishable by death.

Rehmat’s son, Boota Masih, told ICC that the family is fearful of attacks by Muslim mobs. Female members of the family and their children have already left their homes and moved to other areas because of safety concerns.

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The central Nigerian city of Jos is at the crossroads of the country’s Muslim-dominated north and the mainly Christian and animist south. In recent months, renewed clashes between Muslim and Christian communities there have left hundreds dead.

Nigerian authorities are under mounting pressure to prosecute those behind the unrest. Nighttime curfews and an increased military and police presence are maintaining order ”” for now.

But observers warn that while religion may be the fault line for a decade of periodic fighting, underlying grievances in Jos go much deeper. The area is plagued by poverty, joblessness and fierce competition over land and scarce resources.

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The Metro Tabernacle Church, a storefront with metal shutters, sits gutted, black smoke stains on the concrete pillars bearing witness to the intense fire that destroyed the property.

The attacks on this and more than a dozen other houses of worship in January, followed in February by the caning of three Muslim teenagers for extramarital sex and a kerfuffle this month over an insulting act during a Christian service have prompted some soul-searching in Malaysia.

Though religious tensions have occasionally simmered in this multicultural society, these were the first attacks in recent memory, and left some Malaysians wondering how committed their nation remains to its relatively tolerant brand of Islam and what the cost could be to its global image, foreign investments and tourism trade.

“It hurts your international reputation,” said Kharis Idris, director of the MyFuture Foundation, which promotes multicultural engagement. “Church burning doesn’t sound good in any country. If it goes on, it will be bad for the economy. And if someone were to kill someone, all hell could break loose.”

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I’m not saying Christians are more to blame than Muslims for the world’s diverse Christian-Muslim tensions. In Nigeria, for example, the intensity of Christian proselytizing comes partly from past persecution by a Muslim majority; the Christians seek safety in numbers, so the bigger their numbers, the better. (Griswold explained this to me, and confirmed that, yes, assertive Christian proselytizing exacerbates tensions in Nigeria.)

Still, even if proselytizing isn’t the prime mover, my guess is that it pretty consistently falls in the “not helpful” category from the point of view of world peace and, ultimately, American security. And some of it ”” e.g., the “Camel Method” ”” is particularly antagonistic. Which explains why I’m not a big fan of that first headline, “A Christian Overture to Muslims Has Its Critics.” Overtures, when effective, don’t heighten tensions.

I’d like to be able to report that the “critics” in this headline are Christians who worry about heightening tensions and so refrain from offensive proselytizing. Alas, they’re Christians who favor assertive proselytizing but are offended by any suggestion that Muslims and Christians might worship the same god. One of them, Ergun Caner, president of Liberty Baptist Theological Seminary, in Lynchburg, Va., said in a recent podcast, “There’s nothing that the two gods ”” the god of the Koran and the god of scripture ”” have in common. Nothing.”

Well, to look at the bright side: Maybe that’s a basis for interfaith rapport; Caner can sit around with Malaysian Muslims and agree that they worship different gods.

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Attackers killed 12 people Wednesday morning in a small Christian village in central Nigeria, officials said, cutting out most of the victims’ tongues in the latest violence in a region where religious fighting already has killed hundreds this year.

The attack almost mirrored the tactics used by those who carried out similar massacres in Christian villages last week when more than 200 people were slaughtered.

Under the cover of darkness and a driving rain, raiders with machetes entered the village of Byie early Wednesday, setting fire to homes and firing gunshots into the air to drive frightened villagers into the night, witness Linus Vwi said.

“It was raining. They took that advantage,” Vwi said.

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Q: Many Christians of course, out of fear of this recent spate of violence have packed their belongings and left for the south. Is this a threat for Christianity in the north of Nigeria that so many Christians are living?

Archbishop [Ignatius] Kaigama: Yes, some Christians from the south who live and work in the north return home when there are such crises and this because when their businesses are destroyed, their houses are destroyed they have no reason to stay on, but that does not mean that Christianity is dead in the north because you still have the indigenous population. For instance in Kano, you have the Maguzawa ethnic group. They are Hausas and normally everybody would expect a Hausa man to be a Muslim. They are not. They are adherents to the traditional religion and when they are not adherents of the traditional religion they are Catholics, Anglicans or whatever. So they are there. They don’t migrate. The only problem is that they suffer a lot because of their Christian identity and Christian faith. They are denied education. They are denied government employment of the highest ladders; they are employed as night watchmen, cleaners or things like that but never higher than that. And this is what they suffer for being Christians. And the Church has come helping in a very decisive manner by empowering these people, by starting primary schools, again building bush chapels in order to bring them together to bring awareness, and enlighten them and get them going. And it is working. Now, I can tell you that there are five or more people from those ethnic groups that have become priests and they are working very well. This is to tell you how far we have come and that even though the Catholic Church has been persecuted there are people who live there and still are ready to sacrifice everything in order to proclaim their Christian faith and identity.

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A video posted on a militant Web site calls for Muslims in Nigeria to use “the sword and the spear” to rise up against Christians in Africa’s most populous nation, according to a translation released Tuesday by a U.S. group that monitors militant sites.

The video on the Ansar al-Mujahideen forum, a Web site sympathetic to al-Qaida, comes in the wake of a series of religious massacres and riots in central Nigeria. The video shows television news footage and graphic images of those killed as a narrator tells viewers “the solution is jihad in the cause of Allah,” according to a translation provided by the SITE Intelligence Group.

“Negotiations, dialogues and protests will not stop the advancement of the enemies and their massacres,” the narrator says. “Nothing will stop them but the sword and the spear.”

The narrator also says the “crusader West” is interested in Nigeria for its abundant oil reserves. He also refers to President Umaru Yar’Adua, a Muslim from northern Nigeria, as a “tyrant” who allowed for the killing of a sect leader whose group’s attacks on police stations and rioting left more than 700 people dead in July.

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A video posted on a militant Web site calls for Muslims in Nigeria to use “the sword and the spear” to rise up against Christians in Africa’s most populous nation, according to a translation released Tuesday by a U.S. group that monitors militant sites.

The video on the Ansar al-Mujahideen forum, a Web site sympathetic to al-Qaida, comes in the wake of a series of religious massacres and riots in central Nigeria. The video shows television news footage and graphic images of those killed as a narrator tells viewers “the solution is jihad in the cause of Allah,” according to a translation provided by the SITE Intelligence Group.

“Negotiations, dialogues and protests will not stop the advancement of the enemies and their massacres,” the narrator says. “Nothing will stop them but the sword and the spear.”

The narrator also says the “crusader West” is interested in Nigeria for its abundant oil reserves. He also refers to President Umaru Yar’Adua, a Muslim from northern Nigeria, as a “tyrant” who allowed for the killing of a sect leader whose group’s attacks on police stations and rioting left more than 700 people dead in July.

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On Feb. 3, Ergun Caner, president of the Liberty Baptist Theological Seminary, in Lynchburg, Va., focused attention on a Southern Baptist controversy when he called Jerry Rankin, the president of the denomination’s International Mission Board, a liar. Dr. Caner has since apologized for his language, but he still maintains that the “Camel Method,” a strategy Dr. Rankin endorses for preaching Christianity to Muslims, is deceitful.

Instead of talking about the Jesus of the New Testament, missionaries using the Camel Method point Muslims to the Koran, where in the third chapter, or sura, an infant named Isa ”” Arabic for Jesus ”” is born. Missionaries have found that by starting with the Koran’s Jesus story, they can make inroads with Muslims who reject the Bible out of hand. But according to Dr. Caner, whose attack on Dr. Rankin came in a weekly Southern Baptist podcast, the idea that the Koran can contain the seeds of Christian faith is “an absolute, fundamental deception.”

David Garrison, a missionary who edited a book on the Camel Method by Kevin Greeson, the method’s developer, defends the use of the Koran as a path to Jesus. “You aren’t criticizing Muhammad or any other prophets,” Dr. Garrison said, “just raising Jesus up.”

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On Feb. 3, Ergun Caner, president of the Liberty Baptist Theological Seminary, in Lynchburg, Va., focused attention on a Southern Baptist controversy when he called Jerry Rankin, the president of the denomination’s International Mission Board, a liar. Dr. Caner has since apologized for his language, but he still maintains that the “Camel Method,” a strategy Dr. Rankin endorses for preaching Christianity to Muslims, is deceitful.

Instead of talking about the Jesus of the New Testament, missionaries using the Camel Method point Muslims to the Koran, where in the third chapter, or sura, an infant named Isa ”” Arabic for Jesus ”” is born. Missionaries have found that by starting with the Koran’s Jesus story, they can make inroads with Muslims who reject the Bible out of hand. But according to Dr. Caner, whose attack on Dr. Rankin came in a weekly Southern Baptist podcast, the idea that the Koran can contain the seeds of Christian faith is “an absolute, fundamental deception.”

David Garrison, a missionary who edited a book on the Camel Method by Kevin Greeson, the method’s developer, defends the use of the Koran as a path to Jesus. “You aren’t criticizing Muhammad or any other prophets,” Dr. Garrison said, “just raising Jesus up.”

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Nigerians this week buried the victims of a massacre near the central city of Jos. Many of the pre­dominantly Christian villagers who were killed were women and children.

Mechanical excavators were used to prepare mass graves for those who had been killed in three villages in the small hours of Sunday morning. Reported numbers of dead varied between 100 and 500.

Residents of the village of Dogo Nahawa, about 15 km south of Jos, say that herders from hills near by had attacked their village, shooting into the air before using machetes to cut down those who came out of their homes, one report said.

The Archbishop of Jos, the Most Revd Benjamin Kwashi, wrote in a pastoral letter that the attacks showed a new dimension, “revealing a system of well-trained terror groups. . . God knows which com­mun­ity will be next. Their merciless precision and fearlessness should give any government serious con­cern.”

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Nigerians this week buried the victims of a massacre near the central city of Jos. Many of the pre­dominantly Christian villagers who were killed were women and children.

Mechanical excavators were used to prepare mass graves for those who had been killed in three villages in the small hours of Sunday morning. Reported numbers of dead varied between 100 and 500.

Residents of the village of Dogo Nahawa, about 15 km south of Jos, say that herders from hills near by had attacked their village, shooting into the air before using machetes to cut down those who came out of their homes, one report said.

The Archbishop of Jos, the Most Revd Benjamin Kwashi, wrote in a pastoral letter that the attacks showed a new dimension, “revealing a system of well-trained terror groups. . . God knows which com­mun­ity will be next. Their merciless precision and fearlessness should give any government serious con­cern.”

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Sunday’s killings were an especially vicious expression of long-running hostilities between Christians and Muslims in this divided nation. Jos and the region around it are on the fault line where the volatile and poor Muslim north and the Christian south meet. In the past decade, some 3,000 people have been killed in interethnic, interreligious violence in this fraught zone. The pattern is familiar and was seen as recently as January: uneasy coexistence suddenly explodes into killing, amplified for days by retaliation.

Mr. Adamu, a Muslim herder, said he went to Dogo Na Hawa, a village of Christians living in mud-brick houses on dirt streets, to avenge the killings of Muslims and their cattle in January.

The operation had been planned at least several days before by a local group called Thank Allah, said one of Mr. Adamu’s fellow detainees, Ibrahim Harouna, who was shackled on the floor next to him. The men spoke in Hausa through an interpreter.

“They killed a lot of our Fulanis in January,” Mr. Adamu said, referring to his ethnic group. “So I knew that this time, we would take revenge.”

His victims were sleeping when he arrived, he said, and he set their house on fire. Sure enough, they ran out.

“I killed three people,” Mr. Adamu said calmly.

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Sunday’s killings were an especially vicious expression of long-running hostilities between Christians and Muslims in this divided nation. Jos and the region around it are on the fault line where the volatile and poor Muslim north and the Christian south meet. In the past decade, some 3,000 people have been killed in interethnic, interreligious violence in this fraught zone. The pattern is familiar and was seen as recently as January: uneasy coexistence suddenly explodes into killing, amplified for days by retaliation.

Mr. Adamu, a Muslim herder, said he went to Dogo Na Hawa, a village of Christians living in mud-brick houses on dirt streets, to avenge the killings of Muslims and their cattle in January.

The operation had been planned at least several days before by a local group called Thank Allah, said one of Mr. Adamu’s fellow detainees, Ibrahim Harouna, who was shackled on the floor next to him. The men spoke in Hausa through an interpreter.

“They killed a lot of our Fulanis in January,” Mr. Adamu said, referring to his ethnic group. “So I knew that this time, we would take revenge.”

His victims were sleeping when he arrived, he said, and he set their house on fire. Sure enough, they ran out.

“I killed three people,” Mr. Adamu said calmly.

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Churches have joined together to protest against plans for a mosque that would tower over the Royal Military Academy at Sandhurst, with one minister describing it as a “supremacist statement” for Islam.

A collective comprising every church in Camberley, Surrey, has lambasted plans for the giant mosque, warning that will create only “division and discord” in the town.

The proposal has already caused security concerns in military circles as the mosque includes 30m (100ft) minarets that would overlook Sandhurst.

The planned mosque lies just 360m from the academy, where hundreds of newly commissioned Army officers take to the parade ground each year for their passing out ceremony. The event attracts senior members of the Royal Family as well as important military figures.

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Warning–the content is very difficult to listen to in terms of the description of what happened. Watch and listen to it all (a little over 12 minutes)–KSH.

Update–There is a great deal more here.

Pastor Yohanna Gyang Jugu, of Church of Christ in Nigeria, sat outside his burned-down church, tears in his eyes.

“We were sleeping and we heard gunshots all around,” he said. “I woke up and went outside. There was nowhere to pass. Fulani men had surrounded the village. They caught my wife and killed her, and my daughter. They were cutting people down with machetes.”

During the burial service, Solomn Zang, the commissioner for works and transport in Plateau State, where Dogo Nahawa is located, said that the military was not sufficient for protection.

“God willing, we will do something about this,” he said. “Next time if this happens you shouldn’t call the police or the military, call on your neighbors to come and fight.”

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Certainly, religion is one of the many dividing lines in Jos and elsewhere in Nigeria. But it is not the main one.

In Jos, as elsewhere, the cause of fighting has, more often been the struggle for resources than it has religion. In Jos, my AFP colleague Aminu Abubakar reports that the original cause of the latest clash was the alleged theft of cattle, blamed by a group of settler-farmers on a group of cattle herders. Often the fighting in the north is between the semi-nomadic cattle herders (who happen to be mostly Muslim) and settler-farmers (who happen to be mostly Christian), fighting about the diminishing access to land.

“For all those who will go out and fight their Muslim or Christian brothers on the streets, there are many more (Nigerians) who will take them into their home to protect them, when fighting breaks out,” a Nigerian Islamic law student once told me, attending an animist festival in the south.

The reason these conflicts turn deadly in Nigeria is not any greater degree of religious animosity there than elsewhere, however much exists. The reason is poor government: one that fails to send in troops early enough to quell trouble when it flares and never jails those responsible when it is over. Mediation of disputes is too often left to others, too.

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I mention that some Christian theologians seem to say that Allah is not the same God as the Judaeo-Christian God. At that question, Dr Nazir-Ali becomes visibly uncomfortable. He pauses a long time, formulating his reply, as if his life depended on the answer.

The terrifying truth is that, in modern Britain, his life could indeed depend on how he answers this question. He knows this well, for he has received death threats in the past, and has been under police protection.

“I would say that Islam has a sense of the God of the Bible but, for various reasons, understands the nature of that God, and God’s action in the world, quite differently,” he says.
I then ask whether he regards it as an open theological question as to whether they are the same.

He replies quickly: “I don’t think that they are the same. Muslims, like everyone else, have some sense of the One God… but the way in which they understand the nature and the work of that God is very different from the Judaeo-Christian way.

“While Islam wants to take power to change the world, Christianity is about turning away from power to change the world. And that has to do with a view of God. We have a God who humbled himself and took the form of a slave, and accepted death. And that is the source of Christian power, the Cross. So, clearly, in any Christian view of polity, and Muslim view of polity, there must be a radical difference.

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Rioters armed with machetes slaughtered more than 200 people overnight Sunday as religious violence flared anew between Christians and Muslims in central Nigeria, witnesses said. Hundreds of people fled their homes, fearing reprisal attacks.

The bodies of the dead – including many women and children – lined dusty streets in three mostly Christian villages south of the regional capital of Jos, local journalists and a civil rights group said. They said at least 200 bodies had been counted by Sunday afternoon.

Torched homes smoldered after the 3 a.m. attacks that a region-wide curfew enforced by the country’s police and military should have stopped.

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Washington National Cathedral is currently hosting a summit of Christian and Muslim faith leaders, which seeks to promote understanding and reconciliation between the two traditions, and is due to culminate in a public dialogue on 3 March.

The summit began on 1 March, and organizers told Ecumenical News International it is the first of four interfaith dialogues on reconciliation planned with representatives of the Shi’a and Sunni Muslim traditions along with members of the Roman Catholic and (Anglican) Episcopal churches.

The author and associate editor of The Washington Post newspaper, David Ignatius, is moderating the summit at the Cathedral Church of Saint Peter and Saint Paul as it is officially known.

On its Web site, Washington Cathedral says, “As the global community continues to divide along the lines of faith and culture, Washington National Cathedral feels increasingly called to play an important role in relations between Christians and Muslims around the world, and is uniquely positioned as a convening authority to facilitate such a dialogue.”

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Another display of eagerness to engage in fantasy was the sycophantic Loving God and Neighbor Together. In this statement, Yale theologians-and-friends naively responded to A Common Word Between Us and You, a letter from international Muslim leaders inviting Christians to embrace Islam. The Yale response’s ”˜bold’ insertion of Christianity into the conversation references Jesus’ admonition to the Pharisee to remove the log from his own eye before attempting to deal with the splinter in his neighbor’s eye (Matthew 7:5). But they cite Christ’s words in order to apologize for such Christian “logs” as the Crusades and the War on Terrorism.

This was a strategic blunder according to theologian and author the Rev. Dr. Mark Durie, since “it sends the signal to Muslims that whatever the problems with Islam, and whatever the sins of Muslims, they are but a ”˜speck’ compared to the collective crimes of Christians.” It was also a moral failure, because it betrays Christians in the Islamic world who are being slaughtered.

Durie explains that the Yale response, “adopts a self-humbling, grateful tone.” This is disturbing, he says, because it fits right in with the classic Islamic understanding that Christians are dhimmis who should be grateful “for the generosity of having their lives spared” and humble, because their condition as dhimmis is contemptible. “It is regrettable that the Yale theologians have shown themselves so ready to adopt a tone of grateful self-humiliation,” Durie reproves, since A Common Word “did not offer awareness of, or any apology for, Muslims’ crimes, past and present, against non-Muslims.”

Such a scenario is sure to be played out next week when the Washington National Cathedral of the Episcopal Church hosts a “Christian-Muslim Summit,” March 1-3, 2010.

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At his meeting-house on an industrial estate in Kano, northern Nigeria’s largest city, Sheikh Ibrahim Khalil laments his country’s sporadic uprisings in the name of Islam.”I don’t know why this change has come,” says the 57-year-old Muslim preacher. “Twenty years ago we never used to have this. Everyone got along.”

Outside his vine-covered house, silence prevails on the Sharada estate. Most of the factories that once helped Kano honour its state slogan, “Centre of Commerce”, are shells. The economic slump worries the Americans, especially since it has strengthened the hand of the more militant of northern Nigeria’s Muslim leaders, who are rattling the mild-mannered sheikh.

The role of Islam in Nigeria is in the spotlight, especially in America, since Umar Farouk Abdulmutallab tried to blow up an aircraft landing at Detroit on Christmas Day. The young Nigerian’s failed attack has since been claimed by al-Qaeda, fuelling long-held fears that the jihadist group, already present in north Africa, could win recruits among Africa’s most populous country with some 150m people.

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It should be noted that in Jos we are coming face to face in confrontation with Satan and the powers of hell, and only God can save us. There are, however, many Muslims who totally disagree with violence as a means of settling issues, and of course it is not in accordance with the gospel to use violence to settle issues either. What seems to be a recurring decimal is that over time, those who have in the past used violence to settle political issues, economic issues, social matters, intertribal disagreements, or any issue for that matter, now continue to use that same path of violence and cover it up with religion. We must pray against the powers of hell. We must also pray for our state government, our Houses of Assembly at state and federal levels and our law enforcement agents, that they may choose the path of truth and justice, and deal with crime by its proper name, so that no-one, no matter how high or low, no matter of what faith or creed, should be exempt from facing the law.

The national leadership should be lifted up to God, that they may rise beyond a concern for political success and seek to do good and right in all things for the benefit of all people. This is a most urgent prayer request, because Nigeria as a nation has a large and ever-increasing army of leaderless, lawless, unemployable, unemployed, demoralized, and near hopeless youth. This, to my prophetic mind, is the big security issue which the governments at local, state and federal levels are not taking seriously. For example, every crisis in Nigeria in the last ten years has been executed by this generation of young people. With each passing year, they perfect their skills, and when they run out of a supply of money””or when they become bored with any situation””then any opportunity for action gives them satisfaction. This army has no religion, but can choose to go under the name of religion to achieve its motives. They are uneducated, and so their values are totally different, as are their ways of handling weapons or choosing how issues are settled. Please pray for us.

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The Anglican Archbishop of Jos has called for Muslims to hand back the bodies of any Christians shot in last week’s riots that he says could have been taken to the mosque in error.

The Most Rev Ben Kwashi said that Christians had been made the scapegoats for sectarian violence between Christians and Muslims that left nearly 500 people dead in the central Nigerian city. Those who took part in killings that nearly wiped out a village on the outskirts of Jos have yet to be found.

The Archbishop spoke to The Times as another Anglican bishop in Nigeria, the Right Rev Peter Imasuen of Benin City in southern Edo state, was ambushed and kidnapped shortly after arriving home from Sunday eucharist.

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The Anglican bishop of the Diocese of Benin, Church of Nigeria, was abducted at gunpoint from his home Jan. 24 after returning from a service of Holy Eucharist at St. Matthew’s Cathedral in the nation’s southern state of Edo, according to news reports.

Read it all and please keep him in your prayers.

Nigerian authorities have relaxed the 24-hour curfew in the central city of Jos, where fighting between Muslims and Christians has left hundreds dead.

Army chief Lt Col Shekari Galadima said he was satisfied the violence which began on Sunday had been halted.

Officials said easing the curfew would allow people to find food and water and those displaced to return home.

Eyewitnesses say the army is patrolling the streets and people are wary about venturing too far.

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Three days of Muslim-Christian clashes in the Nigerian city of Jos have left around 300 people dead, clerics and a paramedic said Tuesday, as troops were deployed to control the unrest.

Authorities placed the central city under a 24-hour curfew amid reports of continuing armed clashes, with terrified residents saying they could hear gunshots and smoke was billowing from parts of the Plateau State capital.

Nigeria’s Vice President Goodluck Jonathan sent in troops and ordered security chiefs to “proceed to Jos immediately to assess the situation and advise on further steps,” his office said.

All flights to the city were suspended, aviation sources said.

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