Pope Benedict XVI has called on Turkey to give legal recognition to the Roman Catholic Church in the Muslim-majority but politically secular nation, which has been criticized for its treatment of religious minorities as it seeks to join the European Union.

Receiving Kenan Gursoy, the new Turkish ambassador to the Vatican last week (Jan. 7), Benedict said Catholics appreciated the freedom of worship, “guaranteed by the constitution” in Turkey. However, he added that “civil juridical recognition” would help the church, “to enjoy full religious freedom and to make an even greater contribution to society.”

About 99 percent of Turkey’s 77-million people are Muslim. The Catholic Church there has about 32,000 members.

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There’s a certain irony in the fact that Malaysian Prime Minister Najib Razak traveled to Saudi Arabia, of all places, within 24 hours of his administration’s threat to use draconian measures to quell religious violence. His absence during a crisis is a mistake, as is his government’s approach to it so far.

The “Allah” scandal is the most serious domestic challenge the Najib government has yet faced in its nine months in office. Since a High Court ruling two weeks ago allowed Christians to use the word “Allah” in their Malay-language publications, radical Islamists have capitalized on the fraught climate to intimidate Malaysians and push their agenda. Yesterday saw the 11th in a spate of incidents, with Molotov cocktails, bricks and stones hurled against churches, a convent school, and even a Sikh temple. Lawyers representing Christian plaintiffs have found their offices ransacked. No perpetrators have yet been caught.

So far, the ruling United Malays National Organization is trying to tramp down the violence in any way it can””except the right way, which is to abandon the hardline Islamism that has traditionally appealed to its political base….

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A Muslim mob torched a church and the homes of a number of Christians in the Punjab last week, following claims that local Christians had committed blasphemy by desecrating the Koran.

The Sept 11 attack in the village of Sambrial, approximately 20 miles west of the city of Sialkot near Pakistan’s border with Kashmir, marks the fourth time in two months that Muslim mobs have attacked Christian neighbourhoods over alleged insults to the Koran, reports Aftab Mughal of Minorities Concern of Pakistan.

Pakistan’s President Asif Ali Zardari and Prime Minister Yousuf Raza Gilani have condemned the attack and have asked Punjab Chief Minister Shahbaz Sharif to investigate the incident. Press reports from Pakistan report that President Zardari has called for calm, and promised the government would rebuild the church.

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Florida has a knack for turning family dysfunction into national spectacle. Ten years ago it gave us the Elian Gonzalez mess; five years later came the Terri Schiavo debacle. Now we have a new domestic dispute that threatens to become another culture-war circus, complete with a clash-of-religions angle to boot: the battle for Rifqa Bary, a 17-year-old girl from Columbus, Ohio, who ran away to an Evangelical church in Orlando, Fla., because, she claims, her Sri Lankan Muslim family has threatened to kill her for recently converting to Christianity.

The saga began in mid-July when Rifqa, after a dispute with her parents, bolted from her home and rode a bus to Orlando. There she took refuge with the Rev. Blake Lorenz, the pastor of a conservative Christian congregation, the Global Revolution Church, and his wife Beverly, whom the cheerleader and honor student had met on Facebook. Almost three weeks later, on Aug. 6, the Lorenzes finally let authorities and Rifqa’s frantic parents know the girl was with them. Then, a few days later, Rifqa dropped a bombshell to an Orlando television station: she had run away, she claimed, because her family, angry about her conversion to Christianity, had “threatened to kill me.”

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Ethel Khurshid Gil gingerly held out the charred Bible she pulled from the rubble of her home, using a swatch of cellophane to keep the scorched pages from scattering in the hot wind. “Look how they’ve destroyed our Bibles!” the 47-year-old Christian Pakistani cried out.

Not far away, charred wood and broken dishes crunched underfoot as Umair Akhlas stepped through his house to point out the blackened bedroom where he and his relatives hid from the mob that firebombed the building, shouting “Burn them alive!”

Akhlas and several relatives escaped. But six, including two children, couldn’t breach the flames and died in that room.

“They were screaming Christians are dogs, that we’re American agents,” Akhlas said. “They look for any reason to do something against Christians.”

Pakistan has had its hands full waging war against a Taliban insurgency. Now another troubling crisis simmers. Last week, riots broke out in Gojra, a city of 150,000 in the eastern province of Punjab, after accusations surfaced that Christians at a wedding ceremony had desecrated a copy of the holy Koran.

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The July 2009 issue of the Digest of Christian-Muslim relations, which is produced by the Anglican Communion Network for Inter Faith Concerns in fulfilment of the mandate given to it by the 1998 Lambeth Conference, is now available on this website….

The issue looks at news from China and the oppression of Uighurs in Xinjiang region; Iraq and bombing of churches in Baghdad; Malaysia and whether or not Christians can use ”˜Allah’ for God; Somalia and the killing of Christians; Pakistan and the Taliban’s introduction of jizya in Malakand; then at a Global Study of Interfaith Relations conducted by Gallup Poll, which concentrates on the integration of Muslims in Europe.

Public hearings over Kenyan constitutional reforms lead to a shouting match and police intervention last week in Mombasa. The role of Sharia law within Kenya’s civil code prompted sharp disagreements between the Anglican Bishop of Mombasa, the Rt. Rev. Julius Kalu and Sheikh Khalifa Mohammad, chairman of the Council of Imams and Preachers of Kenya (CIPK).

The push for constitutional reform in Kenya began in the early 90’s, but took on added intensity following the 2007 elections, that sparked communal violence in what had been one of Africa’s “model democracies”.

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The controversy over the Islamic Society of Boston Cultural Center in Roxbury Crossing has posed one of the biggest challenges to interfaith relations in Boston in years, and the tension was readily on display during the Friday morning opening ceremonies for the new mosque.

Inside the Reggie Lewis Track and Athletic Center at Roxbury Community College, mosque backers hosted an interfaith breakfast whose honorary cochairmen included an Episcopal bishop, a Catholic priest, and the heads of the Black Ministerial Alliance, the Unitarian Universalist Association, and the Greater Boston Interfaith Organization.

Critics have accused the mosque’s backers of being extremists and radicals, but much of the mainstream Christian leadership, as well as the political leadership, in Boston appears to have rejected the allegations. On the way in to the breakfast, I encountered Bishop M. Thomas Shaw, the Episcopal bishop of Massachusetts and asked him why he was there. He noted that about 400 Muslims who work downtown regularly worship in St. Paul’s Cathedral, and said he wanted “to honor them,’’ he also called the new mosque “much needed for interfaith dialogue.’’

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At the invitation of the Archbishop Christian and Islamic scholars from both theological and scientific backgrounds met for reflection and dialogue on the relationship between religion and science. As in previous Building Bridges seminars a number of scriptural texts, supplemented by historical and contemporary texts from the Christian and Islamic traditions, were used as the basis for discussion in a programme that included public lectures and private sessions. The proceedings of the Seminar will be published in due course.

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Muslim calligrapher Yasser Abu Saymeh has dedicated the past two months to Christian art, writing the Gospel of Luke in ornate Arabic script to be presented to Pope Benedict XVI when the Roman Catholic leader visits the Holy Land next month.

Abu Saymeh never read a New Testament text before he was picked for the prestigious assignment by Bethlehem’s Christian mayor. He said he has since come to appreciate the shared strands of the two faiths.

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Jesus saves, the Episcopal Church teaches, but a growing number of its clergy and leaders believe other faiths may lead to salvation as well. Long divided and distracted by questions of sexual ethics, the Episcopal Church (along with most mainline Protestant communities) are facing a cultural and theological shift towards religious pluralism””the belief that there are diverse paths to God.

The debate is not just academic. In two current cases, Episcopal clergy are under scrutiny for practicing and promoting other religions. On February 12 a devotee of Zen Buddhism was elected bishop of the Episcopal Church’s Northern Michigan diocese. Meanwhile, a Seattle-area priest has been given until March 30 to decide whether she is a Muslim or a Christian as her bishop will not permit her to profess both faiths.

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(ACNS) Participants included bishops, clergy and lay people, both men and women, of ECS along with representatives of the Sudan Council of Churches and CMS. There was a representative from the Ministry of Religious Affairs. Presentations were made on inter faith relations in each of seven clustered areas, covering the whole Province. Based on the presentations and the discussion which followed, a number of areas for consultation and dialogue ecumenically and with Muslim partners emerged: the relationship between the churches and the National Government; a review of provision for Christian teaching and curriculum in schools; devising an inter faith curriculum in theological institutions; issues concerning the safety and dignity of women and children; increased local interaction between Christians and Muslims to develop mutual understanding and respect, and to safeguard permanent prosperity.

Future immediate work will concern the strengthening of ecumenical relationships within the Sudan ”“ nationally and regionally ”“ clustered inter faith workshops with Muslim people. The Commission recognised the importance of positioning inter faith dialogue within the contexts of identity, mission and witness. It further recognised he interconnectedness of the dialogue of life and the dialogue of ideas.

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A new wave of violence has erupted in Nigeria as Muslims and Christians battled in the northern Bauchi state.

The latest incident saw Muslims attacking Christian places of worship after two mosques were set on fire. The Muslims blamed this on the local Christian population.

However, Government officials were blaming the violence on local politicians. “This is a crisis fomented by troublemakers intent on causing disaffection in the state,” state governor Yuguda said in a radio broadcast.

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After two days of mob violence, an uneasy calm returned Sunday to this central Nigerian town. Women with plastic buckets ventured out in search of water and many of the dead were buried.

Troops on foot and in armored personnel carriers appeared Sunday to have quelled two days of ethnic and religious rioting that left more than 300 people dead in Jos, apparently ending the worst violence in the West African nation since 2004.

Streets stayed mostly empty, but hunger and thirst forced some residents out of their homes for the first time since the riots began Friday after a disputed election. Hundreds of women and girls, who wouldn’t be considered combatants by soldiers with orders to shoot troublemakers on sight, carried buckets and cans to public water points.

“There’s no water in the house. Our children are crying for water, and all the shops are closed. Even the last food we have, we can’t cook because we have no water,” said Hawa Ismailah, a Muslim housewife with 24 people cowering in her home.

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In northern Iraq, thousands of Christian families remain displaced from their homes in the city of Mosul.

Many are living with relatives or taking refuge in churches and monasteries in an area north of the city that’s known as the Nineveh Plain.

As they struggle to adapt to their new circumstances, many are questioning why they were targeted for violence and threats. Some say they see themselves as pawns in the struggle for control of their ancestral homeland.

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IT’S a very long way from the cloisters of Cambridge to the Iraqi city of Mosul, where at least a dozen Christians have been killed this month, and hundreds of Christian families have fled, in that country’s latest sectarian mayhem.

But Rowan Williams, head of the 80m-strong Anglican Communion, and Ali Gomaa, the grand mufti of Egypt, were doing their gallant best to minimise the distance as they presided, this week, over a new effort by the world’s leading Muslim and Christian scholars to understand each other. The threat facing Iraqi Christians had “undermined a centuries-old tradition of local Muslims protecting and nourishing the Christian community”, the two clerics carefully opined, as they pledged to create links between Western academia and Muslim universities, like Egypt’s 400,000-strong al-Azhar campus, a place which had already been awarding degrees for two centuries when Cambridge was founded in 1209.

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Even Americans unschooled in the history of the Middle East know that Iraq comprises Sunni, Shia and Kurdish Muslims, thanks to the Bush administration’s much-publicized effort to promote reconciliation among those groups. Often overlooked is the fact that Iraq has an ancient Christian population that has suffered grievously from the instability that followed the U.S. invasion.

More than 1,300 Christians recently fled the city of Mosul after 14 were killed — perhaps by Al Qaeda in Iraq — following a protest about an election law that didn’t provide Christians with fair representation on provincial councils. But that is only the latest exodus of Christians from Mosul, which served as a refuge for those driven out of Baghdad, and from Iraq as a whole. A Chaldean Catholic archbishop has warned that Christians in his country face “liquidation.”

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Dr Philip Lewis, an interfaith adviser to the Bishop of Bradford, said that the plans threaten to establish a ghetto of Muslims taught to embrace jihad.

Tablighi Jamaat, the group behind the proposal, are “isolationist”, “patriarchal” and has a narrow reading of Islam that leaves it vulnerable to extremists, he said.

In the first intervention by a Church figure over the controversial project, Dr Lewis raised fears that a 12,000-capacity mosque in London would lead to a segregated Muslim community. The mosque would be four times the size of Britain’s largest cathedral.

“Tablighi Jamaat does not try to engage with wider society so there must be clear worries that such a mosque would lead to a ghetto,” he said.

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Bishop Geralyn Wolf of the Diocese of Rhode Island has inhibited the Rev. Ann Holmes Redding for publicly professing her adherence to the Muslim faith.

The notice states that the diocesan “Standing Committee has determined that Dr. Redding abandoned the Communion of the Episcopal Church by formal admission into a religious body not in communion with the Episcopal Church. The bishop has affirmed that determination.”

The inhibition prevents Redding from “exercising the gifts and spiritual authority conferred on her by ordination and from public ministry” and is in force until March 31, 2009. In accordance with Episcopal canons, unless Redding “reclaims” her Christian faith, said Wolf in an interview, the inhibition will automatically lead to a deposition, ending Redding’s priesthood.

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On Aug 17 fighting broke out in the small town of Nguruka in the diocese of Western Tanganyika near Lake Victoria after Muslim evangelists accused an Anglican evangelist of blaspheming Islam.

According to press accounts, the fighting erupted after Muslims took offence to the preaching of an Anglican evangelist. The Citizen newspaper in Dar es Salaam denounced the violence saying it deserved the “condemnation of all people who aspire for religious harmony in Tanzania.”

“If the Muslims were offended by the preaching of the Anglican evangelist, as the reports say, the proper procedure was to report their grievances to the police, who, in our view, would have dealt with the issue in accordance with the law,” The Citizen argued, adding that freedom of religion should not be construed to mean carte blanche to attack other faiths.

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The Church of England has been accused of censorship for shelving a controversial debate about Islam.

A meeting of the Church’s “parliament” was due to discuss whether clergy should be doing more to convert British Muslims to Christianity.

The sensitive issue was highlighted last week by a senior bishop who accused Church leaders of failing to reach out to other faiths, and warned that radical Islam is filling a gap in society caused by the decline of traditional Christian values.

But now the Church has put off the debate on recruiting Muslims until next February at the earliest and will discuss the promotion of churches as tourist attractions instead.

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In less than two months leaders of the Anglican Church will meet at the Lambeth Conference. A motion that will be put forward by Paul Eddy, a lay member of the General Synod, urges the Church to evangelise Muslims before they evangelise Britain. It has the signatures of 124 members of Synod, including the Bishops of Rochester, Chester and Carlisle. Paul Eddy joined Sunday to explain his motion.

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A Muslim author and critic of Islamic fundamentalism who was baptized a Catholic by Pope Benedict said on Sunday Islam is “physiologically violent” and he is now in great danger because of his conversion.

“I realize what I am going up against but I will confront my fate with my head high, with my back straight and the interior strength of one who is certain about his faith,” said Magdi Allam.

In a surprise move on Saturday night, the pope baptized the 55-year-old, Egyptian-born Allam at an Easter eve service in St Peter’s Basilica that was broadcast around the world.

The conversion of Allam to Christianity — he took the name “Christian” for his baptism — was kept secret until the Vatican disclosed it in a statement less than an hour before it began.

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Gatherings of top religious leaders and even some heads of state will take place this year in the United States, at the Vatican, and in Britain, aimed at defusing tensions between the West and the Muslim world.

The first-of-their-kind dialogues ”“ which will kick off in July ”“ will begin with theological discussions but seek practical results. Yet they’re stirring some debate within the faith groups as to the proper way to engage “the other” and whether common ground can be found.

The initiative was sparked last October by “A Common Word Between Us and You,” an open letter from 138 Muslim clergy and scholars from more than 40 nations to the leaders of all the world’s major Christian churches. Concerned that “the future of the world depends on peace between Muslims and Christians,” the Muslim leaders proposed dialogue on the basis of the shared principles of “the love of God, and love of the neighbor.”

Most of the churches responded positively, buoyed both by the letter and the authority of those who signed it ”“ representing most schools of Muslim thought.

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Muslim representatives and Vatican officials meet Tuesday for talks that will hopefully lead to an unprecedented Catholic-Islamic meeting later this year focusing on terrorism. The meetings are an attempt to improve relations after a 2006 speech by Pope Benedict XVI in which he quoted an ancient emperor’s criticism of Islam.

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The Rev Charlie Cleverly, Rector of St Aldate’s Church, said that the call to prayer could drive people away from areas adjacent to the Oxford Central mosque, which hopes to bring in the three-daily azan.

He said: “I feel [the call to prayer] is un-English and very different from a bell.

“It may force people to move out and encourage Muslim families to move in. “I hope and pray the imam will hear the strength of feeling gently and lovingly and change his mind.”

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Bishop Michael Nazir-Ali’s warning that Islamic extremism is creating ‘no-go’ areas in parts of Britain has provoked a predictable barrage of outrage.

He has been condemned for making ‘inflammatory’ remarks, distorting the truth about our inner cities and ‘scaremongering’ against the Muslim population.

But, paradoxically, this reaction from the politically-correct establishment is an indicator of the weight of his case. If our ruling elite were not so worried that his views would strike a chord with the public, it would not have been so anxious to condemn him.

His statement about the dangers of the rise of radical Islam matches the reality of what people see in our cities and towns, where the influence of hardliners is undermining harmony and promoting segregation.

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In many parts of the world, battle seems to be in progress. The Saudis will not allow the Bible to be distributed on their soil. Many Evangelical Christians are fixated on what they call the 10/40 window””the vast swathe of the Islamic world in Africa and Asia that lies between latitudes 10 and 40 north of the equator. The Southwestern Baptist Theological Seminary in Texas has even created a masters degree to train missionaries in the art of converting Muslims. Some Evangelicals produce counterfeit Korans that are designed to plant doubt in Muslim minds.

And the battle of the books is certainly at the heart of the battle between the two religions. People who get hold of Bibles or Korans may not read them or understand them. Unless they are introduced to the books they will certainly remain heathens. Even an imperfect report on the state of the battle tells us a lot about the world’s two great missionary religions.

The Christians entered the 21st century with a big head start. There are 2 billion of them in the world compared with 1.5 billion Muslims. But Islam had a better 20th century than Christianity. The world’s Muslim population grew from 200m in 1900 to its current levels. Christianity has shrivelled in Christendom’s European heart. Islam is resurgent across the Arab world. Many Christian scholars predict that Islam will overtake Christianity as the world’s largest religion by 2050.

More recently, though, Muslims complain that the “war on terror” is making it much more difficult to spread the Koran. Contributions to Muslim charities have fallen since September 11th 2001. Several charities have had their funding disrupted. Missionary organisations such as the Tablighi Jamaat are under investigation by Western intelligence services, on the grounds that they may be way-stations to jihadism. And Muslims confront much bigger long-term problems in the battle of the books.

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Muslim leaders join the U.K. Commission for Equality and Human Rights in urging Britons to enjoy Christmas, and not worry about offending non-Christians. The urging comes amid reports of schools cancelling nativity plays in order not to offend Muslims and students of other religions.

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Dr Michael Nazir-Ali is the Bishop of Rochester, and thus a leading figure in the Church of England, one of the Lords Spiritual; but, as his name suggests, he is from a largely Muslim family background. Dr Nazir-Ali was received into the Anglican Church of Pakistan at the age of 20 and became the Bishop of Raiwind in West Punjab at the age of 35, making him the youngest bishop in the Anglican Communion.

As Dr Nazir-Ali told me on an earlier occasion: “This was a time ”“ the late 1980s ”“ when there was a great movement towards political Islamicisation in Pakistan. As Christians we had to say that there were certain penal laws, partly concerning the role of women in society, which we could not support.”

The threats to Dr Nazir-Ali that resulted from this ideological conflict eventually became so unpleasant ”“ especially as they were also directed at his children ”“ that the young bishop left Pakistan, and settled in Britain.

What astounded Dr Nazir-Ali, when he regained his bearings, was that the dominant form of Islam in the UK that he recalled from his time here in the 1970s (when he was tutorial supervisor in theology at Cambridge University) ”“ pietistic, Sufi-orientated ”“ had, in little more than a decade, been completely supplanted by something much more militant and political: in fact, exactly the same form of the religion that had forced him out of Pakistan.

Dr Nazir-Ali claims that this had happened “because the British mosques had recruited people from fundamentalist backgrounds” ”“ people like Hannah’s father, as it happens.

Like Hannah, Dr Nazir-Ali cannot be described as anti-Islamic. As he pointed out to me, he has “a large number of Muslim friends and relatives with whom I get on very well and for which I am deeply thankful”. His complaint is against what he terms “the chauvinist manifestations of Islam, a kind of ideology which affirms the will to power”. He adds that he had been to Bosnia during the period in which Muslims were slaughtered in their thousands: “So I have seen such chauvinism in its Christian form.”

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