Monday, August 26, 2013

Gay Rights Advocates, Victims Turned Into Bullies

By RACHEL ZOLL. Published by AP on 25 August 2013.
The battle over gay marriage is heating up in the states, energizing religious groups that oppose same-sex relationships — but also dividing them.
In June, the U.S. Supreme Court gave married gays and heterosexuals equal status under federal law, but did not declare a nationwide right for gays to marry, setting the stage for state-by-state decisions. So faith leaders are forming new coalitions and preparing for the legislative and courtroom battles ahead.
Yet, traditional religious leaders, their supporters and the First Amendment attorneys advising them are divided over strategy and goals, raising questions about how much they can influence the outcome:
— Several religious liberty experts say conservative faith groups should take a pragmatic approach given the advances in gay rights. Offer to stop fighting same-sex marriage laws in exchange for broad religious exemptions, these attorneys say. "If they need to get those religious accommodations, they're going to have to move now," said Robin Fretwell Wilson, a family law specialist at the University of Illinois, Champaign-Urbana. Critics reject the idea as a premature surrender.
— Religious leaders lobbying for exemptions can't agree how broad they should be. A major difference is over whether for-profit companies should qualify for a faith-based exception.
— Some religious liberty advocates and faith leaders are telling houses of worship they could be forced to host gay weddings, with their clergy required to officiate. The Louisiana Baptist Convention is advising congregations to rewrite their bylaws to state they only allow heterosexual marriage ceremonies, and the Alliance Defending Freedom, a religious liberty group that opposes same-sex marriage, is advising the same. But legal experts across a spectrum of views on gay rights say it can't happen given strong First Amendment protections for what happens inside the sanctuary.
"A few people at both ends of the spectrum have talked about religion and religious freedom in a way that is really destructive," said Brian Walsh, executive director of the Ethics & Public Policy's American Religious Freedom program which has formed legislative caucuses so far in 18 states. "I think they've made it polarized and difficult to understand."
The issue of accommodating religious opponents has already been a sticking point in legislative battles. In Rhode Island and Delaware, disputes over broader religious exemptions led to the failure of some same-sex union bills. Both states went on to approve civil unions in 2011, then same-sex marriage this year. In New York, gay marriage became law only after Gov. Andrew Cuomo and the state's top two legislators struck an eleventh-hour compromise on religious exemptions.
Still, advocates for stronger religious protections haven't won anything close to what they've sought in the 13 states and the District of Columbia where gay marriage has been recognized.
A few states have approved specific religious exemptions related to housing or pre-marital counseling, or benefits for workers in private, faith-based groups, such as the Knights of Columbus, a Catholic fraternal organization, according to analysis by Fretwell Wilson. Most of the states have protected religiously affiliated nonprofits from potential government penalty for refusing to host same-sex marriage ceremonies.
The only other protection written into the laws is a provision First Amendment scholars consider redundant: All spell out that clergy are exempt from performing same-sex ceremonies and can't be sued for their refusal.
The overall result: a patchwork of regulation, with gaps that are likely to become the target of lawsuits. Massachusetts and Iowa, where same-sex marriage won recognition through the courts, have approved no enhanced religious exemptions related to the rulings.
The statehouse negotiations concern what, if any, exemptions religious believers should have in the public arena. Should a religious social service agency with government funding be required to legally recognize married same-sex couples in all circumstances? Should a congregation that makes money renting property to the public be required to allow gay wedding receptions in the space?
Some advocates go further, arguing religious accommodations should extend in some cases to individuals. In this view, owners of a mom-and-pop bakery that makes wedding cakes should be exempt. So too should the county clerk who issues marriage licenses, as long as someone else in the clerk's office can step in easily and provide the service.
Many cities and states have anti-discrimination ordinances that include sexual orientation, setting up fines or other penalties for failing to comply. Absent an exemption, objectors may have to shut down their businesses or give up their jobs, religious leaders say. They argue losing your livelihood is too harsh a punishment for views on such a core religious issue as marriage.
But gay rights advocates say this argument puts too heavy a burden on gays and lesbians, and presents them with an unfair set of choices.
"In some states, the price of equality in marriage has been agreeing to give up protections against discrimination as part of the negotiations," said Jenny Pizer, senior counsel for the gay rights group Lambda Legal. "In ways, I think, other politically vulnerable groups are not required to pay that price."
Advocates for the exemptions don't agree on where they should go from here.
Nathan Diament, policy director for the Orthodox Union, which represents Orthodox Jewish congregations and has been a prominent voice on religious liberty issues, said his group hasn't taken a position on the religious rights of businesses or employers, but has advocated for broader religious exemptions for employees, such as a clerk who issues marriage licenses. The U.S. Conference of Catholic Bishops, which in the last two years has made religious freedom a signature policy issue, believes any organization with faith objections, whether a for-profit corporation or a nonprofit agency, should be exempt.
Fretwell Wilson is among legal experts urging faith groups to be practical, in light of growing public support for gay relationships, and focus solely on securing exemptions, instead of trying to block a specific gay marriage law. She is part of an informal group of lawyers who have been drafting model language for exemptions to share with state lawmakers. These legal experts differ on whether same-sex marriage should be recognized, but agree on the potential risks to religious liberty.
"The religious community would have done much better to ask for protection for their religious liberty instead of trying to stop same-sex marriage and try to prevent it for everybody," said church-state expert Douglas Laycock of the University of Virginia, who is recommending the more pragmatic course. "The more same-sex marriage seems inevitable, the less likely we are to see religious liberty protection in blue states."
But Matthew Franck, of the Witherspoon Institute, a conservative think tank in Princeton, N.J., argued the only real protection for religious freedom is maintaining the traditional definition of marriage. He said same-sex marriage advocates are unlikely to tolerate for long any "deviations from the 'new normal' they wish to create," so he predicted religious exemptions granted now will eventually be repealed.
"We have not lost the fight for the truth about marriage, and surrendering the field is premature," Franck said. "I continue to hope that it will never finally be necessary, and I work to make that hope a reality."
Whatever strategy the faith groups choose, there's no sign gay rights advocates are prepared to make major concessions.
Jonathan Rauch, senior fellow at the Brookings Institution, is one of the very few gay-rights supporters publicly urging fellow advocates to be more magnanimous. He argues that offering religious accommodations makes sense politically.
"I think there's a real risk that we will overreach and set up the other side to portray itself as the victim if we decide we have to stamp out every instance of religious based anti-gay discrimination," Rauch said. "I also think that there's a moral reason. What the gay rights movement is fighting for is not just equality for gays but freedom of conscience to live openly according to their identity. I don't think we should be in the business of being as intolerant of others as they were to us."
Others reject such accommodations.
Rose Saxe, an ACLU senior staff attorney, said the call for a middle ground, "while trying to sound reasonable, is really asking for a license to discriminate." And the Rev. Darlene Nipper of the National Gay and Lesbian Task Force said religious groups have another choice: They can accept same-sex marriage.
Link:

When, why and how Christians use the word ‘Allah’ - CFM


Published by The Malay Mail Online on 22 August 2013.

Introduction and Background

The objective of this document is to explain briefly to those Christians who do not understand when, why and how Churches in Malaysia use the word ‘Allah. It is also for Christians who are confused about how to respond, when confronted by the ignorance of non-Muslims about the Christian use of the word ‘Allah’.

There are many (misleading) statements by non-Christians who claim that we should not use the word, because it is an exclusive Muslim term for the God of Islam and can be used only by Muslims. This is a situation peculiar to Malaysia, as elsewhere in the Muslim world, Arabic-speaking Christians use the word ‘Allah’.

Christians themselves are sometimes ignorant, because unless we pray in Bahasa Malaysia, we pray to ‘God’ in our own language. In English services, for example, nowhere do we use the word ‘Allah’.

However, more than 60 per cent of Malaysian Christians only speak Bahasa Malaysia, and the word used for God in the Bahasa Malaysia Bible (Al-Kitab) since its translation in 1731, is ‘Allah’. The word is used by Bumiputera Christians who only have Bahasa Malaysia as their common language in Sabah, Sarawak and peninsular Malaysia, and by the Baba community in Malacca.

Historical Usage and Meaning

1. The word ‘Allah’ was a term used for the supreme God in a pantheon of gods, before the revelation of Islam. The Shorter Encyclopedia of Islam ed., H. A. R. Gibb & J. H. Kramer and The Oxford Encyclopedia of the Modern Islamic World, ed. John L. Esposito, both affirm and support this contention.

2. Historically, Malay-speaking Christians in South-East Asia have used ‘Allah’ to refer to God. The proof is as follows:

• The Kitab salat as-sawai or Christian catechisms in Malay written in 1514 and published around 1545,

• The printed version of the Gospel of Matthew in Malay by A.C. Ruyl in 1629,

• Malay-Latin Dictionary was printed in Rome in 1631 (The Dictionarium Malaicum-Latinum and Latinum - Malaicum)

• The translation of Genesis by D. Brouwerius (1662),

• M. Leijdecker’s translation (1733),

• H.C. Klinkert’s translation (1879),

• W.A. Bode’s translation (1938), and

• The complete Malay Bible of 1731-1733 containing the word ‘Allah’ for God.

3. Therefore, from the very beginning, the word ‘Allah’ has been used in the liturgy, prayers and worship of those Christians who speak Bahasa Malaysia.

But for centuries, there has been no opposition or uproar about their use of ‘Allah’.

Language

Objections to the use of the word ‘Allah’ comes mostly from political discourse, or those who argue that the translation and usage of the word is a recent decision. This
is not true for the following reasons:

1. In Semitic languages, the word ‘Allah’ has been widely used in the Middle East dating back to the 5th Century BC and up to the time of the expansion of Islam and the spread of the Arabic language in the 7th century AD.

2. The translation of the Al-Kitab is not from the English translation but based on the Hebrew and Greek text of the Bible. In the Hebrew language, the word ‘God’ has the same root form as the Arabic language. So, when the word ‘God’ was first translated into Bahasa Malaysia, the translators merely followed the Arabic Christian usage and retained the word ‘Allah’.

3. As stated earlier, the word ‘Allah’ pre-dates Islam. It is not a creation of the Muslims and its existence does not begin in the Al-Quran.

Should Christians Substitute the word ‘Allah’ with ‘Tuhan’?

This is not possible for the following reasons :

1. In the Malay language, ‘Allah’ means ‘God’ and Tuhan means ‘Lord’. As is obvious when we read the Bible, both God and Lord are used in the Bible, and both have different connotations. Therefore ‘Allah’ cannot be substituted by ‘Tuhan’.

2. The word Tuhan has been applied to Jesus Christ and read as Tuhan Yesus.

If Christians are to substitute the word ‘Allah’ for Tuhan, it will render many Biblical references to God and Jesus incoherent because:

• The meaning of ‘Allah’ and Tuhan are different.

• This is obvious in just one example. In Isaiah chapter 41 and verse 13; also 43 : 3 and 51 : 15. "For I am the LORD, your GOD..." is translated as "Akulah TUHAN, ALLAH kamu...". (ALKITAB : Berita Baik. 2001. 2nd edition. Published by the Bible Society of Malaysia).

• It creates an absurd situation if Christians have to translate the biblical phrase ‘Lord God’ as Tuhan Tuhan. The repeated words Tuhan Tuhan indicates plural in Bahasa Malaysia, and creates the impression that

Christians believe in many Gods, which is unacceptable.

• Bahasa Malaysia-speaking Christians will not be able to affirm the deity of Jesus Christ and teach the doctrine of the Trinity as these two foundational words are essential to maintain and communicate these truths.

Consequences of Banning the Word “Allah”

1. Being denied the use of the word ‘Allah’ disregards the constitutional right of Malaysian citizens to freedom of religion under the Federal Constitution.   
Article 11 of the Federal Constitution safeguards the right of each Malaysianto profess and practice one’s religion of choice. Article 11(3) expresslyprovides that every religious group has the right to manage their own religiousaffairs.

2. In 2009, the High Court handed down a judgement allowing the Catholic Church to use the word ‘Allah’. The government (of all Malaysians, including
Christians) is appealing the judgement and it is pending.

3. There have been other infringements on the right to use words imperative in the Bahasa Malaysia Bible. See the directive of 5 Dec 1986 from the Ministry of Home Affairs stating that, in addition to ‘Allah’, the words: Al-Kitab, Firman, Rasul, Iman, Ibadah, Injil, Wahyu, Nabi, Syukur, Solat and doa are not to be used in the Al-Kitab. In addition, making such prohibitions through fatwa render them only relevant to Muslims as the Shari’a does not apply to nonMuslims.

4. Prohibiting the use of the word ‘Allah’ and these other terms is unjust. Bumiputera Christians should be given the respect and freedom to call God in the only language they have in common. This is important to their religious and cultural identity.

5. If Churches in Malaysia agree to stop using the word ‘Allah’, it means that the right to edit the Scripture of a major world religion has been given over to a secular government. This would be a shameful and an unprecedented development for any religion and government.

Conclusion

Some Muslims have claimed repeatedly that Christians in Malaysia refuse to stop using the word ‘Allah’ because they want to confuse and convert Muslims, thereby posing a threat to national security. The claim is groundless as there has been no evidence offered of any threat to security. These remain unfounded accusations.

On the contrary, such an assertion is made in ignorance of the fact that when Christians use the Al-Kitab, it is simply for Bahasa Malaysia-speaking Christians.

Malaysian Churches have never suggested changing the words ‘God’ and ‘Lord’ to ‘Allah’ and ‘Tuhan’ respectively, in the other languages of the Bible.

* This is the personal opinion of the writer or publication and does not necessarily represent the views of The Malay Mail Online.

* This circular was previously sent out in May and is being circulated again in response to the Court of Appeal ruling.

Link: 

Tuesday, August 13, 2013

Oh My 1Malaysia!

The owner of the resort in Kota Tinggi who allowed a group of Buddhist monks to meditate in a surau there has been remanded for four days. The Star online reported court registrar Hairul Azhar Mohamad issued the remand order today against the resort owner who is a Singaporean with Malaysian permanent resident status.

The 45-year-old man was arrested on Sunday afternoon at the Tanjung Sutera Resort and is currently being investigated under Section 295 of the Penal Code for defiling a place of worship with intent to insult the religion of any class.

His arrest came after a YouTube video portrayed a group who looked like monks conducting religious prayers in a surau, leading a group in meditation in front of a portrait of Buddha. The 63-second video called "Chinese Buddhist pray in surau: surau becomes temple" was uploaded on Aug 10 and has generated more than 10,000 views.

It was reported in Berita Harian yesterday that the resort owner defended his action saying that he did not think the action of giving permission to believers of other religions to use the surau was wrong.

He was quoted as saying: “This is because they only wanted to use the surau for meditation. "So we allowed them to use the surau in the resort but their bringing other religious items into the surau was done without my knowledge."

Link: 


A Scottish church has become the first in the UK to share its premises with Muslim worshippers. St John’s Episcopal Church in Aberdeen now welcomes hundreds of Muslims praying five times a day in their building as the nearby mosque was so small that they were forced to worship outside.

The minister of St John's, Rev Isaac Poobalan, has handed over part of the church hall to Chief Imam Ahmed Megharbi and the imam has led prayers in the main chapel. Rev Poobalan said today that he would not be true to his faith if he did not offer to help. He said: 'Praying is never wrong. My job is to encourage people to pray.

'The mosque was so full at times, there would be people outside in the wind and rain praying. 'I knew I couldn’t just let this happen - because I would be abandoning what the Bible teaches us about how we should treat our neighbours.

'When I spoke to people at the church about the situation, someone actually said to me this was not our problem, but I had seen it with my own eyes, so it was a problem. Rev Poobalan said: 'They were out there praying and the snow came on for the first time in winter, it was really hard to watch. 'When they were doing the prayer they had their hands and feet exposed and they were sitting on on the pavement, which is very rough. 'You could even see them breathing because it was so cold and I think when I saw that, the visual impact was such that I just couldn't walk past.

'It felt wrong, mainly because the church is next door, it's a big building and it remains empty on a Friday lunchtime which is when they need the place most as that's when they are at their busiest. 'We had something we could offer and they were just standing out in the cold and I said to my congregation "we need to do something".'

Rev Poobalan said he wanted the move to help build bridges between Christians and Muslims after some initial resistance from his congregation about the move. He said: 'It's a move that is so basic and fundamental. It has nothing to do with religion - it's all based on human need. 'The religious divide shouldn't divide us as people. 

'But I anticipated there would be some opposition as it's strange and new and there was some natural anxiety in the beginning. 'But once people realised that there is more commonality between us. 'I certainly hope, wish and pray that this will help relations between the two religions.

'When I spoke to the imam there was some hesitation on their part too, because this has never been done before. 'But they took us up on the offer and it has been a positive relationship.'

Read more here:

Monday, August 12, 2013

UK Religious Institutions Being Forced To Perform Same-sex Marriages Against Their Faith

By Katherine Weber. Published by The Christian Post on 2 August 2013.
A gay couple in Great Britain has announced plans to pursue legal action against the Church of England for refusing to perform same-sex marriage ceremonies, less than one month after the country officially legalized gay mariage, but explicitly excluded the Church from being forced to conduct the ceremonies as they go against biblical teachings.
Barrie Drewitt-Barlow and his partner, Tony, have been considered by many in Great Britain to be the "poster couple" for same-sex marriage legalization, as they became the first gay parents in 1999 through surrogacy, and have since had five other children through surrogacy. The couple had a civil partnership ceremony in 2006, and own a surrogate center in Chandlers Quay, Maldon. 
The gay marriage legislation approved in Great Britain earlier this year, known as the Marriage (Same Sex Couples) Act 2013, included a "quadruple lock" meant to protect the Church of England and other religious institutions from being forced to perform same-sex marriages against their faith. Under the current law, churches may "opt-in" to perform same-sex marriages, but they cannot be forced to conduct ceremonies.
Despite that highly-publicized safeguard being included in the legislation, many critics believed that gay activists would ignore that exclusion and continue to push for churches to be forced to participate in gay marriage ceremonies against their will. Now just weeks after the legislation was passed, it appears those fears were well-founded; Drewitt-Barlow and his partner argue that they wish to "test" this protection in court. The couple have claimed that they are practicing Christians and they want their children to see them wed in a church ceremony.
"We are happy for gay marriage to be recognised – in that sense it is a big step. But it is actually a small step because it is something we still cannot actually do," Drewitt-Barlow told the Essex Chronicle in a recent interview, adding he and his partner "need to convince the church that it is the right thing for our community for them to recognise as practicing Christians."
"It upsets me because I want it so much – a big lavish ceremony, the whole works, I just don't think it is going to happen straight away," Drewitt-Barlow continued, adding "as much as people are saying this is a good thing I am still not getting what I want."
The couple told Gay Star News that they have been speaking to the legal counsel at Cannon Law experience, which believes the couple may in fact have a case.
Additionally, the couple contends that some of the "biggest critics" of their decision to sue the Church of England have been members of the gay community, who have reportedly told the couple that they "should be grateful for what we have and telling us we should not feel we are representing the gay community as a whole." The couple argues, however, that this is a personal decision and they are not doing it on behalf of the same-sex community.
When introducing the "quadruple lock" plan for same-sex marriage in December, England's culture secretary Maria Miller assured the Church of England, the Catholic Church, and other religious groups that the new law would protect them from being forced to perform same-sex ceremonies. The law bans the Church of England and Church in Wales from performing same-sex marriages, and requires other religious organizations to "opt-in" in order to perform gay wedding ceremonies. 
However, Justice Minister Crispin Blunt admitted in June 2012 that the Same-Sex Couples Act's protection of churches could possibly be challenged in court.
"We're seeking to protect, indeed, proscribe religious organizations from offering gay marriage," Blunt, who is openly gay, said in June 2012.
"That may be problematic legally, but the proposal the Government are putting forward is that marriage should be equal in the eyes of the state whether it's between a same-sex couple or between a man and a woman. We'll have to see what happens with that," Blunt added.
The Church of England and the Catholic Church both spoke out at the time, arguing that they were suspicious over whether the promised safeguards granted to religious groups would hold up in courts, and they feared that churches may eventually be forced to perform same-sex marriage unions to avoid discrimination lawsuits. Others argued such a development would force churches to stop performing all marriages as they would not be permitted by church rules to perform same-sex ceremonies.
Colin Hart, director for the Coalition for Marriage, a pro-biblical marriage advocacy group, told the Daily Mail that the Church of England's previous concerns regarding their protection are warranted. 
"The ink's not even dry on the Bill and churches are already facing litigation. We warned Mr. Cameron this would happen, we told him he was making promises that he couldn't possibly keep," Hart said. "He didn't listen. He didn't care. He's the one who has created this mess."
"Mr. Cameron's chickens are coming home to roost and it will be ordinary people with a religious belief who yet again fall victim to the totalitarian forces of political correctness," Hart continued.
"We now face the real prospect of churches having to choose between stopping conducting weddings, or vicars, and priests defying the law and finding themselves languishing in the dock," Hart added.
The Marriage (Same Sex Couples) Act 2013 cleared parliament earlier in July and was officially signed into law by Queen Elizabeth II on July 17. The first same-sex weddings are expected to commence in summer 2014.