The Returned and Services Association (RSA) branch at Titahi Bay near Wellington has moved the Muslim prayer from its 6 am dawn service to its 10 am civic ceremony after some veterans said the dawn service should remember only NZ and Australian soldiers who have died in wars. Continue reading

The church was packed to overflowing with many dozens more outside and across the road outside the mosque.

The mosque and the church face each other across Vermont St in the inner city suburb of Ponsonby.

For many years the two worshipping communities have enjoyed a warm and friendly relationship.

On certain significant Muslim holy days, the mosque community uses the parish's parking facilities.

College students in uniform from St Mary's and St Paul's Colleges were present and helped lead the liturgy, as did seminarians from Holy Cross College.

In his welcome, Bishop Pat read the letter from Pope Francis who expressed his sadness, solidarity and prayer.

Psalms showing many commonalities between the Muslim and Christian faiths were prayed, and the prayer of St Francis, ‘Make me a channel of your peace' was sung.

The two Muslim speakers gave moving addresses.

The family of one of them immigrated to Auckland in 1907 and he regards himself as a true Kiwi.

Sadness was mixed with humour in his speech. Referring to the two fully armed policemen who were on duty outside the church, he expressed gratitude to the Catholics for allowing them to park in church grounds and, turning to Bishop Pat, said "You don't need to show mercy when my Muslim brothers block your parking - you can call the police and have them towed".

He said that Muslims considered Mary the most important of all women, and her son, Jesus, a great prophet. Any Muslim who denies Jesus, he said, is not a true Muslim.

The second Muslim speaker, who had lost dear friends in the massacre, spoke of violence and hatred. He mentioned a case where an imam was giving hate speeches in Auckland - the mosque was closed and the imam removed.

He reiterated that the violent act should be answered with love and support.

A collection was taken to be presented to the Muslim community for the support of the Christchurch Muslim families.

After the service, to the singing of Mo Maria, Bishop Pat, the Muslim community and the whole congregation of many denominations and faiths processed with flowers across the road to the mosque and were warmly welcomed inside, where there were speeches of welcome, gratitude and solidarity in faith.

Source

Supplied: Lyndsay Freer. Spokesperson for the Catholic diocese of Auckland

Last Sunday over 3,500 people joined a charity run organized by Indonesia's Jakarta Archdiocese to raise money to build churches in various parts of the country.

Most were Catholics but Muslims also took part.

Sister Vincensa of the Followers of Jesus joined the 2.5km charity walk with several other sisters from her parish.

She was impressed by how well organised the event was, especially the way it drew people together from different faiths.

"It was really outstanding, not just Catholics but non-Catholics too. We can really feel the spirit of 'unity in diversity'," she told ucanews.com.

At the same time, Catholic groups have collected and are distributing aid for thousands of mainly Mulsim people affected by a deadly earthquake that struck Lombok, Indonesia's popular tourist island.

"Catholic schools have collected tents, and my parishioners have collected rice and instant noodles," Father Laurensius Maryono of St Mary Immaculate Parish in Mataram, the provincial capital, told ucanews.com.

"St Anthony Catholic Hospital has sent teams of medical workers to serve those affected by the quake in Sembalun sub-district, the worst-hit area," he said.

The parish's emergency response team went to the district on 31 July — along with teams from the Diocese of Denpasar and the Mataram chapter of the Union of Catholic University Students of the Republic of Indonesia.

Source

• ucanews.com
• catholicphilly.com
• Image: ucanews.com

The Main St church was bought by the Ashburton Muslim Association at auction in May.

The imam (leader) of the Mataura Masjid (mosque), Zamberi Bin Matyunus, a New Zealand citizen originally from Malaysia, lives in Mataura with his family. Read more

He says their fear stems from growing Islamisation in all spheres of life, particularly the economy.

"Most of the people who are well-connected and who are prospering are Muslims, while Papuans are getting left out," said Bahang, a lecturer at the Fajar Timur College of Philosophy of Theology in Jayapura.

Islam symbols are becoming more commonplace in public spaces, he said.

"These are public service spaces for Christians and Muslims alike, but now Muslims control them."

Jayapura city has over 80 mosques and mushollas (mosque-like prayer rooms) built in or near local markets, residential areas and government offices.

The neighbouring district of Sentani has 24 mosques while Jayapura District has 52.

Papua has a population of about 3.6 million people, 61.3 percent of whom are Protestants, 21 percent Catholics and 17.4 percent Muslims.

From the perspective of religious psychology, this growing Islamisation can be seen as a bid to try to marginalise other people's religious beliefs, Bahang said.

He said many indigenous children are already being educated or groomed to serve as the next leaders of Islam in the region.

"These children will someday have to face their own people."

Bahang suggested the authorities prepare a regulation specific to the region to control interreligious tolerance in Papua, in accordance with the Special Autonomy Law.

Religious leaders also need to work on building a dialogue to preempt further problems and involve people at a grassroots level, he added.

When asked to comment on this issue, Saiful Islami Al Payage, chairman of the Papua chapter of the Indonesian Ulema Council, said that "all of these things need to be discussed internally."

Source

• ucanews.com
• Image: ucanews.com

Suliyono, 22, a suspected Muslim extremist, armed with a sword, entered St. Lidwina Church in Yogyakarta as the congregation was singing a hymn during Mass led by Jesuit Father Karl-Edmund Prier.

"I forgive Sulyono with sincerity. Every day I pray the Our Father prayer, which states that as we forgive those who trespass against us," wrote 81-year-old Father Prier in a letter posted on the bishops' commission on social communication website.

Prier said he could have run away during the assault, "However, my conscience said: 'Do not go. The good shepherd should not run when wolves come.' I remained standing on the altar to divert the attacker's attention to me," he said.

Witnesses said the attacker charged in through the main entrance of the church injuring a parishoner before heading towards the altar.

As well as Prier, three other members of the congregation and a police officer responding to the incident, were injured in the attack.

Suliyono also attacked and damaged statues of Jesus and the Virgin Mary.

In the video that went viral on social media, the attacker was seen swinging a sword in front of the altar. Some people were seen throwing rocks or chairs at him.

Police spokesman Yulianto said that Suliyono attempted to resist arrest and was shot by police in the thigh.

He also said Muslims had been very kind and helped clean up the church after the attack.

Archbishop Robertus Rubyatmoko of Semarang appealed for no acts of revenge over the attack.

"Let us just pray for the recovery of the victims and the change for the perpetrator's life," he said.

Anti-terrorism police are still investigating.

Source

• ucanews.com
• ucanews.com
• straitstimes.com
• Image: sesawi.net

It was launched by the Prelature of St. Mary in Marawi City on the 100th day of the Marawi conflict, even as families awaited word on the fate of some 40 hostages, including the prelature's vicar-general, Father Teresito Soganub.

Towns around the main war zones remain dangerous, but more than a hundred Christian and Muslim volunteers showed up for the first phase of the aid and rehabilitation programme, a partnership between the prelature and Redemptorist missionaries.

"We couldn't wait for the Maute group to be defeated before beginning the process of healing peoples and communities; bridging the gaps, sharing our dreams and reconstructing our lives," Marawi Bishop Edwin dela Pena said.

"Duyog" is a Visayan term for accompaniment, often understood as the act of playing a musical instrument for songs and dances and the basis for choral harmonies.

The Duyog Marawai Facebook page speaks about their hope:

"... the people will look at this experience of losing everything as an opportunity to start anew and build Marawi City to become a model community of sustainable collaboration among Maranaos of all classes and clans and peaceful co-existence between Muslims and Christians.

"We are given that rare opportunity to prove to the world that it is possible - difficult, arduous, and exhausting maybe, but possible!

"And we will document it at every step of the way and tell that story to the rest of the world especially to the Christians."

Duyog Marawi will focus on health and wellness, healing and reconciliation, communication and protection of vulnerable sectors.

The programme will involve ulamas (Islamic scholars) and imams (religious leaders) in line with the thrust of the Catholic Church to promote interreligious dialogue, said dela Pena.

"We heard a different mission calling us to definitive action — to ensure that people's faith and culture are paid attention to and factored into the rebuilding process of Marawi and to ascertain that people's rights are protected and upheld.

"We are conscious that the mission of rebuilding the city belongs to the people of Marawi," he added.

"We, as the representative of the universal Catholic Church, are here to support and accompany them all the way."

Source

• UCAnews
• Facebook
• Image: Facebook

The school is open to all people in Jericho who are aged 14-29. Most are Muslim.

The Franciscan-owned and run centre offers free courses in topics such as English lessons, art, theater and computers, as well as sports.

Those attending the school are enthusiastic.

"I want to be a professional photographer," said one student who has spent most of his summer at the center. "I can improve my skills in this class."

The professional training the photography students also learn about digital media in general, as well as videography and radio production.

A digital media student from a local university says the class "is giving students the opportunity to enhance their individual creativity and see things in new ways."

USAID (United States Agency for International Development) and ANERA (American Near East Refugee Aid) contributed to the costs of setting up the centre.

Source

• Crux
• Custodia Terrae Sanctae
• Image: BBC

The bishop called the move a waste of much-needed money.

The statue, which would be built at the top of Puncak Gunung Swajah in the city of Jayapura, would cost somewhere between US$22.6 million to US$37.6 million, which is a significant amount of money for Papua, where 28.5 percent of the population live below the poverty line.

Planners say the statue at 73 meters high would dwarf the Christ the Redeemer statue in Rio de Janeiro which is 38 meters high.

A museum will also be built that would highlight Papua's Christian and cultural heritage, they said.

The announcement brought swift condemnation by the local Catholic bishop.

"It's unnecessary. The money should be allocated for more urgent things such as education, health and alleviating poverty," Franciscan Bishop Leo Laba Ladjar of Jayapura told ucanews.com.

He said the local government should sit down with church leaders "and address more important issues, such as poverty, killings, and other forms of crimes that are against Christian values."

Papua governor, Lukas Enembe said the project aims to dispel perceptions that Papua is a place of violence and attract visitors to the Christian-majority province.

Yuliana Woi, a vegetable seller in Jayapura, said although the statue was a good idea in principle, the government needed to get its priorities right by placing the interests of local people first.

Building a market so people do not have to sell their wares on the street would be a start, she said.

"A statue will not change our lives, but being able to sell things will," she said.

Source

• ucanews.com
• christianpost.com
• Image: cdn1.pri.org

Naming someone a suspect is a formal step in the Indonesian legal system that means authorities believe they have enough preliminary evidence to consider filing charges.

Purnama, who could be jailed for up to five years if found guilty under Indonesia's blasphemy laws, pledged not to pull out of the Jakarta election in February following the announcement.

"This is not the end, there will be a court process which we hope will be open," he said, urging his supporters to back him in the vote.

A spokesman for President Joko Widodo, an ally of Purnama, urged all involved to respect the legal process.

Observers expressed surprise at the decision - police had been expected not to pursue the case as the evidence was viewed as weak - and said it could be a compromise to avoid further violence.

"This is a calculated move by the government and police," Tobias Basuki, a political analyst from Jakarta-based think tank the Centre for Strategic and International Studies. However he added the decision marked a "huge setback for Indonesia".

Tito Karnavian, the national police chief, said at a televised news conference that despite strong disagreement among investigators that the governor had violated Indonesia's archaic blasphemy laws, the case would go to trial.

"We agreed to take the case to an open judiciary process," he said, citing a need for transparency," he said.

Source

channelnewsasia.com

nyt.com

"When Islamisation increased during the 1970s, people began to ask 'What next?' Many were in difficult financial positions. They were desperate."

"They once had everything and enjoyed everything and suddenly there was nothing," said Stephen Chu, a member of the Way

"When the Neocatechumenal Way came here initially no one expected that it would stay but it thrived," said Chu.

The Way numbers about 1,000 members and it is growing. The Catholic population in Sabah is around 370,000.

They meet twice weekly, once to read the Bible and again each Saturday evening for a private Mass, separate from the main congregation.

The first community in Malaysia was formed from a core group of about 20 or so in Kota Kinabalu, Sabah's capital city.

Now there are 30 communities.

The growth took place when the Catholic community in Sabah was in a state of flux when the country's leaders were prioritising Islam at every level.

In the 1970s the clergy, made up mainly of foreign priests were expelled from Sabah. So were expat nuns.

Christians were uneasy; the government machinery was being used to change the demographics of the state from mainly Christian to Muslim. Conversions were encouraged and rewarded. Many did. Others coped or emigrated.

Father Patrick Ryan, a priest who left Sabah in 1971 and now lives in England, said the declericalisation of the church in the state resulted in the laity becoming more involved in church affairs during the 1970s.

By and large many Catholics in Sabah saw the church as a wounded institution. What's more they felt they were on their own.

"This gave the Neocatechumenal Way credence in Sabah," says Ryan, who sees the group as "having the makings of a cult."

He believes the rigidity of the Neocatechumenal Way is unsuitable for Sabah as it "does not integrate into the harmonious and easygoing Sabah way."

The Neocatechumenal Way, a lay movement founded in 1964 in Spain, is dedicated to the Christian formation of adults.

Called "a community of itinerants who preach the Gospel around the world," it has about 13,500 communities in 4,000 parishes and 650 dioceses in more than 90 countries.

Source

• ucanews.com
• Image: neo-sabah.blogspot.co.nz

The researchers were interested in the drivers of prejudice and tolerance towards Muslims, says Associate Professor Sibley, a member of the research team.

"New Zealand is an incredibly diverse, socially progressive and tolerant country, however levels of extreme prejudice towards Muslims are twice as high as for other minority groups."

Analysis of the data suggests a correlation between a strong religious faith and a more accepting attitude towards Muslim peoples.

When it comes to religion and prejudice, it seems place trumps beliefs.

"In peaceful countries such as New Zealand, religious faith enhances charity and acceptance." says Dr John Shaver another of the researchers.

The researchers found that while secular people are more tolerant than those who only weakly identify with their religion, non-Muslim New Zealanders who identify as highly religious are the most tolerant of Muslims.

This correlation is about as strong as the correlation between having a postgraduate degree and being more accepting of Muslims

Perceptions incorrect

Shaver says several decades of research suggests religious people are more prejudiced to those outside of their in-group.

Research has also suggested that longstanding Christian-Muslim conflicts are self-perpetuating."

"Neither perspective is quite right," Shaver says.

Who are the researchers?

The research team was made up of Auckland University's Associate Professor Chris Sibley, and from Victoria University; Dr John Shaver, Dr Geoff Troughton and Associate Professor Joseph Bulbulia.

The conclusions are based on analysis of data collected from almost 14,000 New Zealanders.

The research was supported by the Royal Society of New Zealand, and recently published in the international journal PLOS ONE, in a paper titled Religion and the Unmaking of Prejudice toward Muslims: Evidence from a Large National Sample.

Source

• phys.org
• Image: www.theguardian.com

The report is a fresh reminder that forced integration can throw up some wicked dilemmas, whether it is in Nauru or Australia's other offshore resettlement facility on Manus Island, Papua New Guinea.

By introducing migrants that are ill-suited and ill-prepared for integration into PNG, Australia's refugee resettlement agreement with Port Moresby may risk sowing the seeds for a future sectarian conflict.

The Manus settlers are almost all Muslim and will be entering a conservative Christian nation whose only mosque is frequently stoned and vandalised.

While there are common values shared by Christianity and Islam, popular anxieties in PNG about Sharia law and violent Islamic extremism may generate suspicion towards the Manus settlers.

Last year Bernard Yegiora a lecturer Department of PNG Studies and International Relations at Divine Word University posed a number of question regarding the agreement settlement:

• How will Iranians, Iraqis, Syrians, Afghans, Sri Lankans and others fit into our society?
• Will they be respected and given their privacy?
• How will they interact with individuals from different indigenous ethnic groups?
• How will they handle racial discrimination?
• Will they feel free to move around and engage in economic activities?

"In a self-proclaimed Christian nation like PNG, what kind of treatment will refugees who are non-Christians get?" asks Yegiora.

"Most asylum seekers come from nations where a large proportion of their population practices Islam. Once they settle, the number of Muslims in PNG will increase."

"Papua New Guineans are known for their gullibility. The radical teachings of a Christian leader can move believers to form opinions which may be detrimental to peace among different religious sects," he says.

"The possibility of experiencing religious discrimination and segregation may lead to the creation of Christian and Muslim militant groups."

Source

• William Stoltz lowyinterpreter.org
• asopa.typepad.co
• dwu.ac.pg

Catholic priest Franco Zocca, based at the Melanesian Institute research centre in Goroka, said Islamic leaders explained to him that "Islamic beliefs and practices are more compatible than Christianity with traditional Melanesian values", especially as perceived by some Highlanders.

"They cited Islam's acceptance of polygamy, the separation of men and women, avoidance of menstruating women, male supremacy, not walking behind women, and men's wearing beards and moustaches," he said

Melbourne University academic Scott Flower says all 73 Muslim converts he interviewed in PNG for new research had cited an affinity with Muslim practices as the main reason for their switch from Christianity.

Flower said "globalisation factors, especially missionaries and media", also contributed to increased conversion rates.

The Islamic Society of PNG, the first Muslim body in the country, was founded in 1981, and recorded that by 1986 four Papua New Guineans had pronounced the "Sahadah", the Act of Faith, to become Muslims.

The Islamic Society estimates the number of Muslims has risen to more than 4,000. PNG's only substantial mosque, built with Saudi Arabian help, is in the Port Moresby suburb of Hohola.

Source

• asopa.typepad.com
• Image: themuslimtimes.org

The group celebrated its relaunch as the Wellington Abrahamic Council of Jews, Christians and Muslims at Parliament on Tuesday night.

Council Christian co-chair Reverend Jenny Chalmers said the joining of the three religions in one group could be something of a world first.

"It's been an extremely important step and it is one of the first in the world, although the International Council of Christians and Jews has had Muslims as part of their trialogue for some time, we are in fact one of the first to be constituted in this way," she said.

Federation of Islamic Associations chief executive Sultan Eusoff, who is the council's Muslim co-chair, said the Wellington Muslim community was delighted to be part of the council and he hoped the group would inspire dialogue and friendship.

"What we are trying to create here, it can be a catalyst for the rest of New Zealand and, indeed, for the rest of the world. We can be a beacon for peace, happiness and tranquility."

Source

• Radio New Zealand
• Image: culturalmosaic.org

The attack, during which stones and dirt were also hurled, occurred on Thursday as around 100 Christians prepared to hold a service at a church in Bekasi, a city on the outskirts of the capital Jakarta.

"They attacked when the priest started to speak to the congregation. A crowd of 600 people threw bags of urine and dirty water as they tried to push police," a lawyer for the church, Judianto Simanjuntak, told AFP.

Continue reading

Source

• AsiaNews.it
• Image: Weasel Zippers

Coptic Orthodox catholics began a three-day fast last Tuesday. A priest said the fast was a way for the Copts to show their mistrust of Egypt's authorities and was a move unparalleled since the 1970s, when Copts protested against President Anwar Sadat's introduction of Islamic-inspired laws.

Pope Benedict has underlined the importance of preserving the co-existence, especially at this time of transition and he urged the faithful to pray, so that Egypt can enjoy a true peace based on justice, respect for freedom and the dignity of every citizen.

The Pope made the appeal on last Wednesday during his General Audience.

The Pope also expressed his support for the efforts of the Egyptian authorities, both civil and religious, to bring about a society which respects the human rights of all its citizens and, in particular, minorities.

Last week John Allen interviewed Scott Appleby of Notre Dame, an American Catholic historian and scholar of religion who heads the university's "Contending Modernities" project, designed to foster dialogue among Catholics, Muslims, and secularists. He says two points stand out from his interview:

• If Catholics want to support Christians of the Middle East, the best long-term strategy is to boost our "Islamic literacy," learning to make careful distinctions among various actors in the Islamic world - and the best way to do that is by engaging the Muslims in our own backyard.
• Christians in the West must acknowledge, and help revitalise, the traditional authority structures and leaders in the Islamic world because relying solely on moderates and Westernized Muslims will not reach the "street" in Egypt or anywhere else.

Islam Awareness Week (IAW) in New Zealand is taking place 31 October to 5 November this year. The theme is "Islam and the Environment: Our Rights and Responsibilities."

Christianity in Egypt

Epypt has been a predominantly Moslem country since the Islamic conquest of Egypt in 640AD. Reliable estimates of the size of Egypt's Christian population are hard to obtain. They range from 10% to 30%.

• About seven million are members of the Coptic Orthodox Church of Alexandria, although some say it is closer to 9 million. The leader of the Coptic Christian Church is Pope Shenouda III.
• About 24,000 are Coptic Catholics; they are in full communion with Rome.
• About 40,000 are Greek Orthodox Christians.
• About 27,000 are Protestant Christians.

Source

• The London Tablet - Editorial
• The London Tablet -Article
• Vatican Radio
• The National Catholic Reporter
• Wikipedia
• Image: Monthly Review