Do Christians and Muslims worship the same God?

The disciplining of a professor raises an old philosophical question

The conundrum of whether Christians and Muslims revere the same God

EVERY so often a question that seems purely abstract and philosophical passes into the realm of hard reality where people’s lives and destinies are determined. One such conundrum is whether or not Christians and Muslims can be said to worship the same God.

For nearly a decade, the question has preoccupied judges, politicians and ordinary folk in Malaysia, a country where Islam is the most widely-followed faith but large minorities follow other faiths, including Christianity. In 2007, a court ruled that non-Muslims (and Christians in particular) could not use the word “Allah” although that happens to be the Malay or Bahasa word for God. The Islamic authorities reasoned that Muslims might be confused, and tempted to go astray, if they came across people of other persuasions addressing a deity which only Muslims fully understood. In the course of many legal battles, this view has prevailed; Christian printed matter using the word “Allah” has often been impounded as a result.

In 1965, the Roman Catholic church approached the question in a very different spirit, in its landmark treatise, Nostra Aetate. A key passage states:

The Church regards with esteem also the Muslims. They adore the one God, living and subsisting in Himself, merciful and all-powerful, the Creator of heaven and earth, who has spoken to men; they take pains to submit wholeheartedly even to His inscrutable decrees, just as Abraham with whom the faith of Islam takes pleasure in linking itself, submitted to God.

But when Larycia Hawkins, an African-American assistant professor at Wheaton College, an evangelical campus near Chicago, voiced similar views last month, she created a firestorm. She was suspended from teaching, and procedures which could lead to her dismissal were initiated. It all started with a Facebook posting in which she declared her intention, as an act of friendship with stigmatised Muslims, to wear a hijab to work in the run-up to Christmas, and added: “I stand in religious solidarity with Muslims because they, like me, a Christian, are people of the book. As Pope Francis stated last week, we worship the same God.”

When challenged by the college authorities about what she believed, she replied with a statement of stricter theological orthodoxy than many a liberal or “mainline” Protestant cleric would be able to make: “I believe in one sovereign God, eternally existing in three Persons: the everlasting Father, his only-begotten Son Jesus Christ our Lord, and the Holy Spirit, the giver of life…”  On the commonality between the two monotheisms, she had something more enigmatic to say. After citing various Catholic and Protestant sources, including Nostra Aetate, she added:

Like them I acknowledge that the statement “we worship the same God” is a simultaneous “yes” and “no” to the question of whether Christians and Muslims (as well as Jews) turn to the same object of worship…

Yes and No? That’s where philosophy may be able to help. In 1905, the great British philosopher Bertrand Russell started a century of discussion by penning a famous essay showing how an apparently simple statement can in fact be asserting many things at once. Specifically, to say, “the king of France is bald” is to imply both that i) there is a king of France, and only one of them and ii) that sovereign has a hairless scalp.

Compared with that assertion about the royal pate, the statement that “Christians and Muslims worship the same God” is much more complex and multi-layered, and it means entirely different things on the lips of different people. If you are an atheist and think that all “gods” are human constructs, then it is true, in a sense, that every worshipper’s god is different, because slightly different constructs are being made. If you are a monotheist, convinced there is only one transcendent deity, then discussion about “the same” God or different ones doesn’t make much sense. God is God whether or not people have the right ideas about Him. If you are a polytheist, then it is logically possible to discuss whether two groups of people worship the same god; but on that view, both Christians and Muslims must be radically mistaken.

In the philosophical debate about the royal pate, everybody agrees on an important background fact: with due respect to claimants from the House of Bourbon, there is no king of France. So the statement about his scalp is false. But there is no consensus on the crucial “background fact” in the Christian-Muslim question: do one or more gods exist? For that reason, it is almost impossible to discuss; and certainly not an appropriate yardstick to assess the suitability of a professor.

Ethiopian Christians accepted execution rather than convert

Two scenes appear in the 29-minute-long video published by al-Furqan, the Islamic State’s media wing. The first scene consists of a group of Christian Ethiopians dressed all in black, on their knees, with their arms tied behind their backs. Masked IS members stand behind the Ethiopians with rifles aimed at their heads. According to the

The post Ethiopian Christians accepted execution rather than convert appeared first on 6KILO.com.

የተደናበረው ማነው!

ግልጽ ደብዳቤ ለአቶ ሀይለ ማሪያም ደሳለኝ
ከብርሃኑ ተስፋዬ

ይድረስ ለአቶ ሀይለ ማሪያም ደሳለኝ ፖ.ሳ. ቁ. 1031 አዲስ አበባ

ጉዳዩ፣ የተደናበረው ማነው!

እንደ ጠቅላይ ሚኒሰትር ሳይሆን እንደ ተራ ካድሬ ከዋልታ ኢንፎርሜሽን ጋር ያደረጉትን ቃለ ምልልስ አዳመጥሁት ገረመኝ፣ ፣ አግራሞት የፈጠረብኝ ደግሞ ከአፋዊ ህግ መንግስት አንቀጽ ቀንጨበው ጉዳዩን ለማስረዳት መሞከርዎ ሳይሆን ጠያቂዎ ያጎረሰችዎትን ቃላት እንዴት ለመጠቀም መሞከርዎ እሱዋ ሃላፊዎት እንጂ ጠያቂዎት ሳትሆን መሪ ካድሬዎት መሆኑዋን ማረጋገጥዎ ነው።
ይህ የተደናበረ መልስዎ ያጫረብኝ በሃይማኖት ሺፋን የፖሊቲካ እንቀስቃሴ ሃገሪቱ ውስጥ አለ ብለው አፍዎን ሞልተው የሸሪያ መንግስት ለመመስረት የተነሱ ናቸው ብለው መናገርዎ አንድን ጣልቃ አትግቡን የራሳችንን መጅሊሰ ያለ መንግስት ጣልቃ ገብነት ራሳችን እንምረጥ ያለን የሙስሊም ማህበረ ስብ ጥያቄ እንደዚህ ከፖሊቲካ ሃሳብ ጋር ማጋባተዎ የባጃጅነትዎን መጋረጃ ቀደው ለህዝብ ባደባባይ ራስዎን ያሳዩበትን በማየቴ ነው።

ለመሆኑ እየመራሁት አለሁት የሚሉትን መንግስት በዝርዝር እንመልከተው እስቲ፣

ገና ተጠባባቂ ተብለው ባቶ በረከት ስምኦን ከተሰየሙና የዱዳ ፓርላማ ማህተም ከማድረጉ በፊትና ካደረገልዎት ወቅት ጀምሮ የተዘጉ የሜዲያ ዉጤቶች ከደቡብና ሌሎች ክልሎች የተፈናቀሉ ኢትዮጵያዉያን ሁኔታ በመንግስት ወጪና ከቀረጥ ነጻ መብት ያለው ሃገሪቱን ያለወደብ ላስቀረና ማህበረ ሰባችንን በጎሳ ላከፋፈለ ህዝቡን አፈናቅሎ በሳንቲም ደረጃ መሬታችንን ላከራየና ለገደለ አርዮስ መታሰቢያ ድርጅት ለፓርላማ አቅርበው እንዲጸድቅ ማድረግዎ የሚጠቀሱት ናቸው።

ልብ ይበሉ በህዝብ ገንዘብ በሀገርም ሆነ በዉጭ እድሉን አግኝቶ ለተማረና የምእራብን የዴሞክራሲ አሰተዳደር ለማየት እድል ካጋጠመው እርስዎን ከመሰለ ግለሰብ በሺዎች የሚቆጠሩ ልጆቻችን እህቶቻችን ወንድሞቻችን እናትን አባቶቻችን በጠራራ ጸሃይ ሲደበደቡ ሲታሰሩና ሲገድሉ እይኔን ግንባር ያድርገው ብለው ምንም ያልተፈጠረ አድርገው እንዲህ አይነት ቃለ መጠይቅ ያሰደምማል።

ትንሽ ላሰታውሰዎ እስቲ አዋሳ እያሉ ሎቄ ላይ ሃሳባቸውን በመግለጻቸው በፌደራል አባላት ያስገደሉዋቸውና ያሰፈጁዋቸው የሲዳማ ብሄረ ሰብ አባላት ደም በእጅዎ የለም ከህዝብ በተሰበሰበ ታክስ ወጋጎዳ የሚባል አዲሰ ቑንቓ ፕሮጀክት መሃንዲሰነት መጫወትዎን እረሱት እንዴ።

መንግስትና ሀይማኖት በህገ መንግስታችን የተከበረ ነው ብለው ያፌዙና ሙስሊም ወንድሞቻችን ያነሱትን ጥያቄ ከፖሊቲካ ድርጅቶች እንቅስቃሴ ጋር ማጋባትዎና ከራስዎ አንደበት የወጡትን ቃላት ለመጥቀስ “…. አቃጥየ ፣ ደብድቤ፣ ገድየ፣ መስጊድ ማቃጠል ቤተ ክርስቲያን ማቃጠል…..የሸሪያ ህግ የበላይ መሆን አለበት፣ ህገ መንግስት መናድ” አምጥተው እድንጎርሳቸው ለምን ፈለጉ።

አቶ ሀይለ ማርያም እስኪ ከሰሞኑ የኢትዮጵያ ቴሌቪዥን ያሰተለለፈውን ላሰታውሰዎት የተቀደደ ሰንደቅ አላማ በሙስሊሙ የአንዋር ተቃውሞ መሃል አሳይቶ ተቃጠለች የሚል ዘገባና አስተያየት በቤኒ መስጊድ እንደተደረገ ማናፈስ… ኮፈሌ ህዝብን ለመጨፍጨፍ ቅድመ ዝግጅት አጠናቆ ረብሻ አስነስቶ በመቅረጽ ያልሆነ ዘገባ ለህዝብ ማሰተላለፍ ፣ ሀዝበ ሙስሊሙ የሮመዳን ጾም ፍችን ከዚህ ቀደም እንደሚያደረጉት ሁሉ ሰታዲዮም ለማክበር ሲዘጋጅ ሙስሊሙን ለሁለት በመክፈል ላንዱ መግቢያ መስጠት ለሌላው መከልከል ሲተገበር የርሰዎ ቢሮ አያውቅም ነበር ቢሉኝ፣ በሰላማዊ መንገድ የተቃወሙ የሙስሊሙ ማህበር ሰብ በልዩ ሃይል እንዲደበደቡ ሲደረግና አዲሰ አበባ ሰው ሲፈነከትና ህጻናትና እርጉዞች ሲደበደቡ፣ ከአውሮፓ ፓርላማ ቃሊቲ ከሄዱ በሁዋላ የፖለቲካ እስረኞችን ለመጎበኘት መከልከላቸው የራስዎን መደናበር ከማመላከቱ ባሻገር አንድም ሀገሪቱን የምትመራበት ብለው የሚያላዝኑለት ቃላዊ ህገ መንግሰትን ወይ ያላነበቡት አሊያም እንደ ሌሎቹ ካድሬዎች በህወህት እንደ ኮካ ኮላ የተሞሉ ሆነው ነው የማይዎት።

በመሆኑም ይህንን ስጽፍ ውሃ ቢወቅጡት እንቦጭ መሆኑን ባልረሳውም እንደተናገሩት

ሳልሸራርፈው የተሞላሁትን ለመተግበር የተነሳሁ ነኝ ዲያቢሎሱ ቢሞትም ከላይ ኮቴን ከውስጥ የሱን ሰደርያ ለብሼ እንደምቀጥል እወቁት ያሉትን የመጀመሪያ ንግግርዎ ትዝ ይልዎት ይሆን?

ታዲያ እራሱን ሆኖ ከማይኖር ግለሰብ ህዝቡን ለመምራት ሳይሆን ራሱ ተደናብሮ ህዝብ ማደናገርን ከሚፈልግ የሚጠበቅ በመሆኑ እባክዎን ወደ ህሊናዎ ይመለሱ እላለሁ።

Ethiopia airs jihadi film amid sensitive Muslim protest trial

The strategic Horn of Africa country is one-third Muslim and two-thirds Christian; why is its state-TV ginning up religious tension? By William Davison | Christian Science Monitormuslims
Ethiopia, a US ally in the battle against Al Qaeda-affiliated militants in Somalia, added to mounting worries about religious discord in the diverse east African state by screening a provocative documentary on Islamic extremism.
Ethiopian Muslims are furious about the film, which they say dishonestly blurs the distinction between legitimate political protest and violence by using lurid images of foreign terrorists that have nothing to do with them.
The program, Jihadawi Harekat (Holy War Movement), ran on state-TV at peak watching hours last week, and it associates local Muslim protesters now on trial with militant groups such as Nigeria’s brutal Boko Haram movement and Somalia’s Al Shabab, as well as unrelated Ethiopian militants.
Currently, 29 leaders of a Muslim protest movement, and representatives of two Islamic charities are on trial in Addis Ababa, facing charges of plotting violence to create an Islamic state. The trial is being held behind closed doors in order to protect some 200 witnesses, according to the government.

The Muslim defendants were arrested in August after nearly a year of nonviolent protests over what they allege is unconstitutional Ethiopian state meddling in Islamic affairs.
“The risks posed by violent religious radicalism in Ethiopia are not imaginary,” says Jon Abbink, senior researcher from the African studies center at Leiden University in the Netherlands. “But the documentary is probably over-doing it; the susceptibility of Muslims in Ethiopia to Al Qaeda-like radicalization is slim,” he says, adding that the film would appear to “delegitimize” peaceful political disagreements by Muslims and set up the possibility of a “backlash.”
Ethiopia is considered a stronghold of Sufism, an approach to the practice of Islam sharply at odds with that of Al Qaeda and aligned groups. The area has been heralded for centuries for the largely peaceful co-existence of its varied religious communities – though concerns are rising over extremism. Twice in recent years the Army has invaded Somalia to pursue and combat Islamist militants and salafis whose influence is said to be increasing on the Ethiopian side of the border.
Muslims make up a third of a population of around 90 million in sub-Saharan Africa’s second-most populous nation, according to CIA statistics. There are an estimated 57 million Christians.
Ethiopia’s key position in the Horn of Africa – adjacent to volatile Somalia and Sudan and in close proximity to the Middle East and North Africa – gives it an importance in the eyes of Western nations. It receives some $3 billion in strategic aid from various donors and Washington has looked on approvingly as Ethiopian troops take on militants in Somalia and as its peacekeepers patrol the flash-point Sudanese region of Abyei.
In return, Ethiopia allows the US to fly surveillance drones over Somalia from the southern Ethiopian city of Arba Minch.
STOKING TENSIONS
The Muslims who protested (largely peacefully) for nearly a year are led by a 17-man committee from the Awalia Muslim Mission school.
Those on trial say the state is leading a coercive campaign, pushing the nation’s 31 million Muslims towards identifying with a more moderate strain of Islam called Al Ahbash. They allege the government is fearful of a perceived new radical Islamic impulse and is attempting to strengthen its control of Ethiopia’s main Islamic national council.
The group is demanding that Muslims be allowed to run their own affairs, and for their leaders to be released.
Government officials claim the campaign is a stalking-horse for extremists planning an Islamic takeover.
Last week, in the midst of hot debate over the trial of the 29, Ethiopian Television [ETV] ran the hour long documentary, and then repeated it on consecutive days at peak-time after the news.
While authorities may have intended their documentary to be informative, it has in fact stoked fears among Christians about Muslim intentions, and reignited mass protests by Muslims at mosques.
The film starts with shots of Al Shabab fighters in Somalia and scenes of carnage following Boko Haram bomb attacks in Nigeria. Then it segued to interviews with alleged militants, some from a cell of 15 Ethiopians recently arrested.
In the film, one man, Aman Assefa, told the cameras they were planning attacks in Ethiopia after being trained and armed by Al Shabab.
Then, inexplicably, clips of interviews with some of the 29 on trial and of speeches from Awalia leaders followed. Then interviews with ordinary Ethiopian citizens appeared, saying that the Muslim group’s demands for more religious autonomy were bogus because there is ample religious freedom in Ethiopia.
In a phone interview after the film was aired, government spokesman Shimeles Kemal said the documentary revealed “loosely connected terror networks” in Ethiopia, with shared objectives.
“The whole thing was coordinated by the government,” says Kedir Mohammed, a taxi driver, expressing skepticism.
In recent days, some 90,000 Muslims, the biggest grouping since Ramadan in August, gathered around Grand Anwar, the largest mosque in Ethiopia, located in the Muslim-majority market area of Addis Ababa, after Friday prayers last week to respond. Signs proclaimed “ETV is a liar” and “ETV. Made in False.”
“This is going to increase more and more until those people are released,” says Mr. Kedir the taxi driver.
“There’s no fear but people became more angry with the government,” says 17-year-old trader Abdulkarim Mohammed.
PROPAGANDA OR PUBLIC INFORMATION?
Opposition politicians were similarly outraged when ETV, the only Ethiopian broadcaster, screened a comparably skewed program, Akeldama [Field of Blood], just as charismatic critics of the government Eskinder Nega and Andualem Arage were being prosecuted last year.
Dissidents view the latest broadcast as the natural act of a police state that is intolerant of dissent and dependent on divisive propaganda to focus public attention away from its misrule.
“Keep on recording at least half of your crimes, that is part of our collective memory,” exiled Addis Neger newspaper editor Mesfin Negash wrote in a statement addressed to “Dear Oppressors” on Facebook.
“The only thing I like about your court drama is this aspect of recording your history of injustice and the crime you are committing in the name of justice.”
Many ordinary citizens were divided over the film. Even some who are sympathetic to the government have questioned its timing in the midst of a high profile trial. Others have praised it.
”After watching the documentary my mother said something like ‘I didn’t know terrorist were that organized in Ethiopia and a threat to our country,’ ” says one viewer who said she considered the program “ridiculous” propaganda. “She said the government has done the right thing to crackdown before it gets worse.”
A middle-aged rental agent from a Christian family alleged that a quarter of Muslims support extremists and that many newly wealthy Muslims are building mosques with cash from Gulf states, in a comment expressing typical frustration and suspicions among Christians.
“The government is trying to reduce the power of Muslims,” he says, after asking for the interview to be moved away from a Muslim-owned property.