The document is signed by 138 Muslim scholars, clerics and political leaders; it shows similarities among Christianity, Judaism and Islam. Signatory Akbar Ahmed, chairman of the Islamic Studies Department at American University, sees it as a “handshake across the oceans.”
Scott Simon talks to Akbar Ahmed.
Listen to it all from NPR, it serves as a good compliment to the previously posted story.
Muslim and Christian scholars are to gather in Singapore next week at the invitation of the Archbishop of Canterbury. On the agenda will issues including gender and diversity issues.
The meeting is the latest ”˜Building Bridges’ exercise, the sixth in the annual series, which will bring together over 30 scholars to examine issues of current interest from a religious perspective.
Hosted by the National University of Singapore, it will consider how the respective religions approach such matters as care and responsibility for the environment. As previously, the Seminar will consist of the presentation of papers in public and separate private sessions for the participants.
In response to a letter from Muslim leaders seeking better relations with the Christian world, Pope Benedict XVI on Thursday invited those leaders to the Vatican for a “working meeting” on inter-religious dialogue.
Writing on behalf of the pope, Cardinal Tarcisio Bertone, the Vatican secretary of state, expressed Benedict’s “gratitude” and “deep appreciation” for an open letter that 138 Muslim scholars and clerics sent to the pope on Oct. 13.
That letter invoked the common principles of “love of the One God, and love of the neighbor” as the ultimate basis for peace between Muslims and Christians. Bertone’s reply acknowledged and reaffirmed those points.
“Without ignoring or downplaying our differences as Christians and Muslims, we can and therefore should look to what unites us, namely, belief in the one God,” the cardinal wrote.
Bertone noted that Benedict was “particularly impressed by the attention given (by the Muslim letter writers) to the twofold commandment to love God and one’s neighbor.”
Between trips to the Middle East and Africa to across the United States, John Bryson Chane, Episcopal bishop of Washington, D.C., and former dean of St. Paul’s Cathedral in San Diego, has been busy.
His most recent venture: Iran, where he met with religious officials to discuss similarities between Judaism, Christianity and Islam.
“We’re all monotheists, and that means we share a tremendous amount theologically in common, which I find fascinating,” Chane said. “The Virgin Mary is venerated more times in Iran than in the gospels, and they celebrate Jesus Christ’s birthday.”
Listen to it all (starts just past 13 minutes in).
Update: there is more from Time Magazine here, including this:
It is time that Muslims and Christians recognized just how similar they are ”” the fate of the world depends on it. That’s the message being sent out today by 138 Muslim leaders and scholars in an open letter to their Christian counterparts saying that world peace hinges on greater understanding between the two faiths.
The 29-page letter is addressed to Pope Benedict XVI, Archbishop of Canterbury Rowan Williams and 25 other Christian leaders. Organized by the Royal Aal al-Bayt Institute for Islamic Thought in Amman, Jordan, it’s the first time so many high-profile Muslims have come together to make such a public call for peace. Launched first in Jordan this morning, and then in other countries over the course of the day, the letter’s big unveiling takes place at a joint press conference by Mustafa Ceric, Grand Mufti of Bosnia, and John Esposito, Director of the Prince Alwaleed Bin Talal Center for Muslim-Christian Understanding at Georgetown University in Washington D.C. By pointing out the similarities between the Bible and the Koran, between Christianity and Islam, the letter’s signatories are hoping to convince Christian leaders to “come together with us on the common essentials of our two religions.”
Quoting from both holy texts, the letter notes that both Christianity and Islam require believers to believe in only one god and insists that it is the same god. It points out that both religions are founded on goodwill, not violence, and that many of the fundamental truths that were revealed to Muhammad are the same ones that came to other Christian and Jewish prophets.
Because of this, the letter says, Muslims are duty-bound by the Koran to treat believers of other faiths with respect and friendship ”” and that Muslims expect the same in return. “As Muslims, we say to Christians that we are not against them and that Islam is not against them ”” as long as they do not wage war against Muslims on account of their religion, oppress them and drive them out of their homes.”
I was thrilled last year to hear my family’s friend, the author Katherine Paterson, interviewed on NPR. I was quite *interested* — but I wouldn’t say thrilled — to hear the contribution of another person I know, on NPR the other day. Another “Silver Bay person”, in fact.
This was Kendall Harmon; I guess these days, that’s the Reverend, Dr., Kendall Harmon. When I knew him, he was a kid at Silver Bay, NY, a couple years older than me. Just another of the “big kids”, into sports and stuff. His family’s very well known and respected in Silver Bay; his mom was a prominent, I guess you’d say, liberal social activist; she just recently died, and is much-missed. Kendall was, and is, very smart and eloquent; but his own personal direction and focus seems to be a little… different…I guess he is becoming one of the mainstays of the Christian Conservative movement; or so I hear. It seems his particular focus is the anti-gay crusade, bringing the Bible back into the Bedroom, that sort of thing. Funny how our paths have diverged…
So it’s not surprising that I’d find my views differ with Kendall’s, on most things. What is surprising is that I found myself *agreeing* with him, in his contribution to this story.
So this NPR story concerned a minister in Seattle, a woman of last name Redding, who is controversial because she is both Muslim and Christian. She started out Christian, but had a faith-moment where she also accepted the tenets of Islam, but you wouldn’t call it a “conversion” because she (in her own mind) still holds to Christianity as well. For her, it is not contradictory to accept both. But her church has suspended her from ministry, because *they* find it contradictory; well, the leadership so finds it: her congregation supports her. So it makes for a good story, and I’m interested that I didn’t know about it already as a local story, before hearing it on NPR.
Kendall’s point — which seems to be one of his running themes, bringing the church back to a stricter interpretation of scripture –was that regardless of what feels OK to this person personally, the scripture of Christianity is quite clear (he says — I don’t know if it is or it isn’t but I think it might be) that you can have no other messiahs or prophets than Jesus.
Read it all. Now, I bumped into this the other day and had a debate with myself about posting it since I really do not like to talk much about me on the blog.
So, why the post? A number of reasons. First, because it illustrates the complexity of the current debate in terms of where people are coming from. Who would guess that my Mom was like that? People don’t fit into pigeonholes, they are complex, and when the media stories try to portray things in terms of American politics or a two category scheme–this versus that–they miss key dimensions of the struggle and the people involved.
Second, this is a good example of what one of my friends calls the everyone-who-has-a-keyboard-is-a-Pope phenomenon on the Internet. You get partial information–sometimes very partial, but then the conclusions drawn do not necessarily follow. Nevertheless the person at the keyboard can and does make them. We have more information in the information age, but, alas, not more wisdom.
The conclusions drawn here are false, but they are typical. I know this author, he is very gifted and bright, and comes from a wonderful family. But how can he say: “So it’s not surprising that I’d find my views differ with Kendall’s, on most things.” Most things? Good heavens! How many things does he know we differ about? We have not even talked about it at all. One difference does not lead to a host of other differences. I have in my email bag from the last year a note from a communications director in one of the Episcopal Church’s dioceses which essentially says: “I differ with you on just about every aspect of the Episcopal Church but I thought you would like to know…”.–and then she sent me some information. The name and the diocese are not important. But how could she know we differ on all those things? I would lay odds that it isn’t true, but it is another example of the kinds of false assumptions and judgments made, all based on one issue and one stand. And this happens by reasserters in their evaluation of reappraisers AND vice versa.
Finally, this is a good illustration of the way in which caricatures get constructed. I am not actually about “bringing the church back to a stricter interpretation of scripture.” I am trying to enable the church of which I am a part to read the Scriptures with the church–both spread through history and throughout the world. Unfortunately I am in a church which is in the process of so losing the center of the Christian faith that to raise these questions means one is caricatured (falsely) this way. Actually, I am regularly accused of being a “liberal” in many settings (and was in fact criticized as one on the floor of one of our own diocesan Conventions at one time, for putting forward a resolution against a state sponsored lottery in South Carolina). That in any case is a longer story for another time.
I would like to see more provisional judgments, less caricatures, and less of a tendency to turn one or two observations or articles into a detailed evaluation of someone else’s perspective. Both the issues and the people involved get short shrift as that is done–KSH.
The Episcopal Church has suspended one of its priests, Anne Holmes Redding, for one year after her announcement this summer that she is both a Christian and a Muslim. A local Muslim leader’s speech to Redding’s church two years ago inspired her to begin attending Muslim prayer services while she was still serving her local diocese.
Listen to it all from NPR’s Day to Day Program. Pay particular attention to what she says she believes about Jesus.
They sat facing each other, 14 evangelical preachers on one side, 12 U.S-based Arab diplomats on the other. Nabil Fahmy, the Egyptian ambassador to the U.S., listened as introductions began, and he found himself amazed.
“Robertson, Falwell, Youssef. … I had heard these names before,” Fahmy later recounted, “and I have to admit I was surprised they were here.”
The initiative launched at that July 2 meeting came as a surprise to many. The evangelical community is known for its support of Israel, and many of its most outspoken leaders, such as Pat Robertson and the late Jerry Falwell, have made incendiary comments about the Muslim world. But in recent months, an unusual rapprochement has begun between these two powerful communities, and the sons of some of those same pastors are participating.
Both sides have a lot to gain from a thaw. At a time when the evangelical leadership is seeking new outlets for influence, both domestically and abroad, it provides the possibility of an entree into the Arab world. For the representatives of the Arab-Muslim world, it offers the potential for improving relations with a previously hostile community as well as with Americans in general.
Whether this dialogue will lead to any concrete changes in an increasingly tense environment remains to be seen.
NEED TO VERIFY THIS. It is posted on a quite odd blog and was just circulated by Virtue. It could be some old article by Duin.
Daring Leaps of Faith
By Julia Duin
Courtesy The Washington Times
Having just come out of church, they were at an indoor cafe, conversing about former Muslims they knew who were now Christians. Some married into the faith. Some of the converts no longer believed in the Koran. Others said they had had visions or dreams of Jesus Christ. And others felt the Christian message of God becoming a man was more compelling than their faith. These converts face all kinds of dangers for having left Islam: ostracism from family members and friends, kidnappings and even death threats.
“Most of the people who come here start to question the Koran,” one of the Egyptians said. “They can read sources not available in our countries, especially sources in Arabic.” The government of Saudi Arabia, for example, blocks thousands of Web sites through its Internet Services Unit in Riyadh, including anything criticizing Islam. A Harvard University study conducted in May showed that out of 2,038 sites banned by the Saudis, 250 were religious.
In the West, seekers who’ve never heard a serious debate on Islam can click on Exmuslim.com, Islamreview.com and Arabicbible.com. Then there’s Paltalk.com, a chat site featuring discussions in various languages on a wide range of topics. Some former Muslims enter these chat rooms with the intent to convert Arabic speakers to Christianity, including “Sam Ash,” a New Jersey hairdresser.
“I ask them to prove to me that Islam is the way to God,” he said. “Jesus said He is the way, the truth and the life. If you can show I have eternal life through Muhammad, I’ll become a Muslim this moment.”
There is no lack of people who wish to challenge him, which is why he will not divulge his real name.
“I’ve been hacked” into, he said, “and you should see the viruses people send me.”
Most of these converts keep their new affiliation secret, as Islam considers those who leave the faith to be apostates. According to Islamic law as practiced in countries such as Iran, Sudan, Pakistan and in northern regions of Nigeria, the penalty for changing one’s religion is execution.
The U.S. State Department has documented numerous instances of religious persecution overseas against Muslim converts to Christianity. What is not so well known are the threats against such converts in the United States.
Idris Tawfiq is a British writer who became Muslim a few years ago. Previously, he was head of religious education in different schools in the United Kingdom. Before embracing Islam, he was a Roman Catholic priest. He now lives in Egypt.
One Religion or Two?
The Case of Anne Holmes Redding
[…] The question is, “Can you be Christian and Muslim at the same time?” I believe the answer to be a very resounding “No,” but it needs a bit of unpacking so we can understand exactly what is going on.
When I first heard the story, my immediate action was to go and look through some of my own papers. Some of you may know that I declared Shahadah and embraced Islam nearly seven years ago in Regent’s Park Mosque in London. Before being Muslim, I was a Roman Catholic priest. Not too long after embracing Islam, I came to live in Egypt.
[…]
I remember very clearly the words I had declared at Al-Azhar. The certificate, signed by the Grand Sheikh of Al-Azhar himself, contained the words I had uttered.
It says quite clearly that I reiterated [my] acknowledgement of the Islamic Faith, saying [first in Arabic and then in English]: I bear witness that there is no god but Allah and I bear witness that Muhammad is His servant and Messenger.
The next paragraph is most interesting, because it contains the other words that I said: I also acknowledge that Moses, Jesus and all other Prophets are servants and Messengers of Allah. I renounce all religions other than Islam. Furthermore, I hereby and henceforth adhere to Islam as my Faith and Shari`ah.
So there we have it, quite clearly. I remembered saying the words, and I know that the words make sense. In becoming Muslim, we renounce all other religions.
The problem doesn’t lie in Islam accepting what had gone before. Because Muslims accept all former Prophets, as Prophets of Islam, they could not call themselves Christian or Jewish, but they would have no problem in saying that they are followers of Jesus or followers of Moses, since both of these men were Prophets of Islam.
Muslims believe that Muhammad (peace be upon him) is the final Messenger of Allah and the Seal of the Prophets. The problem, in this situation, lies in what Christianity teaches. Christians believe that the final revelation of Almighty to God to humankind is in the person of Jesus Christ.
According to this belief, there are no more prophets after Jesus. A Christian would be unable to accept Muhammad as a prophet of God, because his Message denies some of what Christians have come to believe.
Anyone who claims to be Christian, then, can’t believe in Muhammad as a prophet. One of the central tenets of Christianity, regardless of the belief in Jesus as divine, is that Jesus died on the cross. The Message revealed to Muhammad in the Qur’an is quite clear: Jesus did not die on the Cross (An-Nisaa’ 4:157). So, anyone who claims to be Christian cannot be Muslim. And as we have said, anyone who claims to be Muslim cannot be the follower of another religion.
The situation of Reverend Redding is only fully known to Allah alone, who knows our intentions and the secrets of our hearts, but as the facts appear, she is neither Christian nor Muslim. Anyone in such a dilemma, having been a Christian minister and wanting to embrace Islam, has a very difficult choice to make.
As Muslims, we should never underestimate what it takes to renounce one’s former religion and embrace Islam. Just as we spend a great deal of time and money on calling others to Islam, we need also to spend similar, if not more, on helping those who have embraced Islam to grow in their new faith.
As an outsider to this particular case, it seems to me that her dilemma much reflects the doctrinal dilemmas being experienced by the Episcopal Church in the US, as much as her personal conversion story. It may be possible in her church to have a variety of beliefs, catering for a wide range of different points of view.
From the website Reading Islam. The full article is here.
An interesting study by the Pew Forum concludes that in “intensity of religious identity,” Muslims are “not unlike Evangelicals.”
Although Muslims constitute a small minority in the United States, and their holy book and many of their religious rituals are distinctly their own, Muslim Americans are by no means “the other” when it comes to religious life or politics in the United States. In many ways, they stand out not so much for their differences as for their similarities with other religious groups.
In their level of religious commitment, Muslim Americans most closely resemble white evangelicals and black Protestants. In their basic political orientation, they closely resemble black Protestants as well as seculars. When it comes to their views on some social issues, such as homosexuality, Muslims’ conservatism matches that of white evangelicals. Muslims are even more likely than evangelicals or any other group to support a role for government in protecting morality.
Muslims account for less than one percent of the country’s population, whereas eight-in-10 Americans are Christian. Recent public opinion surveys by the Pew Research Center find that, with respect to the intensity of their religious beliefs, Muslim Americans most closely resemble white evangelicals and black Protestants. Within all three groups, large majorities (72% of Muslim Americans, 80% of white evangelicals and 87% of black Protestants) say religion is “very important” in their own lives. Those notably high percentages set all three groups apart from Catholics (49%) and white mainline Protestants (36%).
[…]
When asked about how they think of their personal identity, only about a quarter (28%) of all Muslim Americans say they identify themselves first as an American rather than as a Muslim. This number is strikingly similar to the percentage of white evangelicals (28%) and black Protestants (33%) who say they think of themselves first as American and only secondarily as Christian.
The full article, including lots of interesting tables, is here.
From the International Herald Tribune:
Prophet cartoons protester convicted in London of incitement to murder
LONDON: A speaker at a rally protesting against cartoons of the Prophet Mohammed was convicted Thursday of inciting murder.
Mizanur Rahman, 24, of London, spoke at a February 2006 demonstration protesting the publication in Europe of the cartoons, first published in Denmark’s Jyllands-Posten daily.
Prosecutors showed video of Rahman speaking about British soldiers and saying, “We want to see them coming home in body bags. We want to see their blood running in the streets of Baghdad.”
Rahman also had placards calling for the beheading and annihilation of anyone who insulted Islam.
He and three others convicted of offenses at the demonstration face sentencing on July 18.
Rahman had pleaded not guilty, and said the microphone had been thrust into his hand and that he was only repeating chants from others.
From IHT
(hat tip: Abu Daoud)
=========
For those wishing to refresh their memory of Feb 2006’s Cartoon Crisis, Kendall has a lot of links and wrote an excellent analysis of the issue on his old blog. (If the old blog is down, here’s the Google Cache version).
To: Clergy, Members of Diocesan Council and Standing Committee
From: The Rt. Rev. Geralyn Wolf
Re: The Rev. Dr. Ann Holmes Redding
As many of you know, The Rev. Dr. Ann Holmes Redding is an Episcopal priest who has recently professed her faith in Islam. Dr. Redding is canonically resident in the Diocese of Rhode Island, though she has not served here for over twenty years.
After meeting with her I issued a Pastoral Direction giving her the opportunity to reflect on the doctrines of the Christian faith, her vocation as a priest, and what I see as the conflicts inherent in professing both Christianity and Islam. During the next year she is not to exercise any of the responsibilities and privileges of an Episcopal priest or deacon. Other aspects of the Pastoral Direction will remain private.
I am sending this e-mail to you because the continued web-site coverage suggests that I be as clear as possible with those exercising leadership in our diocese.
====
Update: The Living Church has an article with the news here.
Lina Joy chose her faith long ago. Born a Muslim in the multiethnic nation of Malaysia, she started attending church in 1990 and was baptized as a Christian eight years later. But on Wednesday, Malaysia’s highest court blocked her final attempt to have her conversion legally recognized by the state. It was a blow to her heart as well as her soul. Malaysian law prohibits marriage between Muslims and non-Muslims, so Joy will not be able to wed the Christian man she loves.
Malaysia has long trumpeted itself as a moderate Muslim nation committed to safeguarding the rights of its diverse population, an ethnic olio worthy of a Benetton ad: Muslim Malays, Christian and Buddhist Chinese, Hindu and Sikh Indians, animist indigenous peoples. Indeed, earlier this week in the capital Kuala Lumpur, Malaysian Prime Minister Abdullah Ahmad Badawi hosted the annual World Islamic Economic Forum, where he held up his homeland as proof that Islam did not equal extremism.
Yet the Federal Court’s ruling on the Joy case undermines Malaysia’s claim of tolerance. Already, several Malaysian states have made renunciation of Islam punishable with prison time. Wednesday’s court decision was greeted by shouts of “God is great” from Muslims gathered outside the courthouse. Those supporting the separation of mosque and state were less jubilant. “This case is not just a question of religious preference but of a potential dismantling of Malaysia’s … multiethnic, multireligious [character],” said Malik Imtiaz Sarwar, a lawyer for Joy, before the verdict was announced.
There is a burgeoning literature of Muslim views of Jesus. Nazir-Ali discussed the view of Jesus as presented by Rageeh Omar in his TV Series The Miracles of Jesus. Omar believed that Jesus’ miracles were presented as a sign of his divine authority and of God’s victory over evil. Omar claimed however that the Quran does not emphasize the miracles of Jesus because this could lead to him being seen as divine. Nazir-Ali asserted contrary to Omar that the Quran does affirm that Jesus’ miracles occurred by God’s leave. For the Quran Jesus is a prophet, apostle, the Word and spirit of God, and even mentions his death in 19.33 and 3.55. He hoped that Omar can address in a future series what he has learnt from Christian tradition about Jesus and what his Muslim background has taught him. To understand Jesus and his movement, we have to look at the Jewish people for information and inspiration. To the Jewish community Nazir-Ali asked how far the Jews can within the integrity of their own faith see the marks of the coming messianic age in the figure of Jesus. Hindus and Hinduism itself has been changed in surprising and important ways by the encounter with Jesus. The criticism of caste, the emancipation and education of women and the tendency to ethical monotheism took place under explicitly acknowledged Christian influence. But the key question in Hinduism has to do with the uniqueness of Jesus as the Word made flesh whose death enabled human beings to have open intimacy with the God who is the source of their being. Jesus presented himself as divine wisdom in the search of the excluded, disreputable and the lost. The female form of wisdom affects our understanding of women as in God’s image sharing in a common mission with men but distinctively. Redemption in Christ does away with false distinctions, oppression and subordination which result from the Fall and human sinfulness but not with a similarity in difference which is an aspect of God’s will for humanity.
–Our story starts with a small sandstone 10th-century Armenian church, on an uninhabited rock less than 500 yards wide, in a remote Turkish lake that changes colors like moods and sometimes bubbles like soda. If you had seen the ruins of it, as I did in 2000, you might cry. Its roof was gone. Its bas-reliefs, chiseled by master carvers a millennium ago, of Adam and Eve, of saints and kings, were wearing away in the wind. It was an empty husk that had not heard a Mass in more than 90 years.
In March, after years of painstaking restoration, Turkey reopened the church as a museum. Among the ambassadors and visitors at the opening ceremonies, I roamed the grounds. The building is now magnificent. Its roof is restored and its reliefs cleaned.
The Church of the Holy Cross is one of the holiest sites for Armenian Christians, who once made up one-third of the population around Van. They were driven out by the Ottomans in 1915, when some were suspected of supporting Russia-backed terrorist attacks. During World War I, the Ottomans were allied with Germany and Austria, fighting Russia, Britain and France. While most Turkish historians concede there was a massacre of Armenians (while pointing out that Armenians slaughtered Turks from 1890 to 1915 and that most Armenians were relocated, not slain), they hesitate to call it genocide. The Armenians do not hesitate–and sometimes compare it to the Holocaust. The Armenian Diaspora has emerged as a real political force in Western Europe, complicating Turkey’s plans to join the European Union.
The re-opening of the church was a peace offering by the AKP, Turkey’s Islam-oriented ruling party, but all did not run smoothly at first. After spending millions on the structure, the Turkish government refused to restore the stone cross on the steeple. Turkish journalists were quick to criticize. Ultimately, common sense prevailed.
“I cannot say we will have the stone-cross back there tomorrow, but I do not see any problem in that,” Culture Minister Attilla Koc said. He wanted time for an “academic council” to consider the issue. Mr. Koc’s answer might not sound “revolutionary” to our ears, but Turkish News columnist Yusuf Kanli declared it so. Many Christian churches have been waiting for decades for permission to restore their churches at their own expense.
CANON Andrew White, the Chaplain of St George’s, Baghdad, and head of the Foundation for Relief and Reconciliation in the Middle East, spoke on Wednesday of his fears and hopes for the five British men kidnapped in Iraq on Tuesday. Four of them are his close friends.
Speaking from Baghdad to the Church Times, he described the kidnapping as a “very, very complex and difficult situation”. He feared that it could be linked to the killing last week by the British of Abu Qadir (also known as Wissam al-Waili), the leader of the most militant wing of the Mehdi army, a Shia militant group.
The British men were seized near the Baghdad suburb of Sadr City, a Mehdi army stronghold. The five ”” a computer expert and four bodyguards ”” were taken from a finance-ministry building. Four worked for GardaWorld, one of many security firms in Iraq guarding VIPs, coalition contractors, and other officials. GardaWorld is a Canadian-owned business, but is staffed mainly by British people.
Employees of the company have given their services free to Canon White because of the importance of his work in Baghdad, and he described them as close friends ”” people with whom he shared his life. The fifth man is a contractor, working for a company providing technical advice to the Iraqi government.
The kidnappers wore police uniforms, and staged the capture without firing a shot, senior Iraq officials told the BBC on Tuesday.
Stephen Crittenden: The plight of Christian minorities in the Islamic Middle East is one of the 20th century tragedies to which we pay least attention.
From the Copts in Egypt, to the Maronites, the Melkites in Lebanon, Orthodox and Chaldeans, the Christian population of the Middle East is a fraction of what it was, and more vulnerable than ever. Nowhere is the situation worse at the moment than in Iraq. And few groups are more vulnerable than the ancient Assyrian Christian community. In fact, this week the Italian journalist Sandro Magister, has warned of the end of Christianity in Iraq.
In early May in a heavily Christian suburb of Baghdad, a Sunni extremist group began broadcasting a fatwah over the loudspeakers of the neighbourhood mosque: the Assyrian Christian community had to convert to Islam or leave, or die. Their Muslim neighbours were to seize their property. The men were told they had to pay the gizya – the protection money Jews and Christians traditionally had to pay to their Muslim overlords – and families were told they could only stay if they married one of their daughters to a Muslim.
More than 300 Assyrian families have fled, mostly to the north into the Kurdish region of Iraq where they are not welcome either They are sleeping in cemeteries, they have no food, more than 30 of their churches have been bombed, their children are being kidnapped and murdered.
Rosie Malek-Yonan is an Assyrian-American. She is a successful film and television actor who has appeared in many popular shows including Dynasty, Seinfeld, E.R. and Chicago Hope. Her novel, The Crimson Field, is a fictionalised account of the little-known Assyrian genocide that took place at the hands of the Ottoman Turks during World War One at the same time that the better-known Armenian genocide was taking place. She recently directed a documentary film on the same subject. And last year she was invited to give testimony before the US Congress about the plight of Assyrian Christians in Iraq. Rosie Malek-Yonan spoke to me from her home in California.
Rosie Malek-Yonan: The Assyrian people are the indigenous people actually of Mesopotamia, before it even was Iraq. All of that area was Mesopotamia and is the original homeland of the Assyrians. They date back to over 6,000 years and were always concentrated in that region.
Stephen Crittenden: And Christianity was accepted by Assyrians, well virtually in apostolic times, right at the very, very beginning?
Rosie Malek-Yonan: Right. Assyrians were actually the first nation to accept Christianity as an entire nation, not just individuals, but the entire nation, and we built the first church of the east.