Wilders and his film worry Dutch expats

Dutch people living abroad are worried about the effects of right-wing politician Geert Wilders' anti-Qu'ran film. In recent weeks Dutch embassies have been busy making emergency plans, a move which many people have judged as an over-reaction. However, Dutch expats in Islamic countries in particular say that they are already having problems as a result of comments made by Wilders and that they are beginning to fear for their personal safety.

More than 1000 Dutch participants in Radio Netherlands Worldwide's Global Forum - all of them living outside the Netherlands - have responded to questions put to them about the commotion surrounding the Wilders' film, which has yet to be released.

The Dutch embassies' fears of a possible violent reaction seem to have escaped the attention of the majority of the respondents. However, of those living in Islamic countries, nine percent say they had been approached by or received relevant information from their embassy.
For the rest, most of the Dutch expats seem fairly calm and believe the media have devoted too much attention to Mr Wilders' comments. Furthermore, there was no talk of any of them returning - temporarily or otherwise - to the Netherlands in connection with this issue.

Danger
Geert Wilders, leader of the new Freedom Party, has been major news in the Netherlands for weeks with his anti-Qu'ran film, even though no one has seen a single second of it and it's not yet known where and when it will be released.

For many people, though, they simply have to think back to what happened following the release of Theo van Gogh's film Submission in 2004. He was killed by an extremist Muslim several months later.

Many Dutch expats are concerned about their own position and no fewer than nine out of ten believe that Wilders' has put his own life in danger too. Around half of the respondents to the RNW survey warn that Dutch firms could soon be boycotted as a result of the film.

A somewhat smaller percentage fears that there could also be attacks on Dutch targets. However, the most remarkable finding concerns the number of Dutch citizens in Islamic countries who say they are already facing problems or even danger in connection with Geert Wilders: 43 percent.

Politics
Even in Islamic countries, however, the majority of the expats who responded to the survey believe that Wilders should be able to say whatever he wants and that the Dutch government should not take action against the film. While they think that his statements are indeed polarising Dutch society and offensive to a large group of people, nearly two-thirds believe that he is only saying what most people think.

Dutch expats say the politicians in The Hague are the ones who are really responsible. At least three-quarters place the blame not on Wilders but on the larger, mainstream political parties for avoiding issues concerning foreigners and immigration.

Islam
The expats are for the most part more moderate in their opinion of ‘Islamification' than Wilders. Although even in Islamic countries there is a group of eight percent which agrees with his view that Islam is a ‘backward' culture.

A small majority of the Dutch expats thinks that the influence of Islam will become a problem for the Netherlands. However, the figure is a bit lower among expats who live in Islamic countries, and most expats do not believe that the Netherlands will become Islamicised.

They also do not agree with Wilders' controversial remark that Integration Minister Ella Vogelaar is "bonkers" for saying that the Netherlands is becoming a society with a Judeo-Christian-Islamic tradition. Most of those questioned even think that this is plausible, although they are not quite so sure of whether they should be happy about this.

Join the conversation
A majority of those surveyed say that Wilders receives little media attention in the country in which they live and that they are not aware of anyone within their immediate circle who knows anything about Wilders' statements.

However where there are other people who have heard of him, he's the topic of the day: more than 70 percent then discuss the Wilders issue and fully intend to stay part of the debate.

Join the conversation
A majority of those surveyed say that Wilders receives little media attention in the country in which they live and that in their neighbourhood they aren't aware of anyone who knows anything about Wilders' statements.

However in places where the issue is in the news it's the topic of the day: more than 70 percent discuss the Wilders issue. And they are fully intent on joining the conversation, whether they think it's a hype or not. Few people are planning to avoid the topic. They would rather know what all the commotion is about.

The Netherlands is facing a huge boycott in Muslim world

Tensions are growing over the expected release of a film by Geert Wilders, leader of the right-wing populist Freedom Party. At the end of last year Mr Wilders announced he was working on a film about the Koran as "a source of inspiration for intolerance, murder and terror". Dutch ministers have apparently been holding secret meetings about the film for some time. They are concerned about its possible repercussions in the Netherlands and abroad.

During a visit to the European Parliament in Strasburg this week, Syria's Grand Mufti Ahmad Badr al-Din Hassoun said that if the Freedom Party leader tears up or burns a Koran in his film,


"this will simply mean he is inciting wars and bloodshed. And he will be responsible. It is the responsibility of the Dutch people to stop Wilders."
The Muslim cleric's tone is reminiscent of the crisis that followed the publishing of the Danish cartoons of Mohammed two years ago. His words are all the more ominous considering that the most violent protests took place in Syria.

Secret meetings

Geert Wilders, leader of the Freedom Party, which has nine seats in the 150-member Dutch Lower House

The Dutch authorities are concerned about the possible repercussions of the anti-Koran film which Freedom Party leader Geert Wilders plans to release at the end of January.

On Wednesday it was announced that Prime Minister Jan Peter Balkenende, Interior Minister Guusje ter Horst and Justice Minister Ernst Hirsch Ballin have been holding secret meetings about the expected consequences for some time. The National Coordinator for Counterterrorism, Tjibbe Joustra, is also involved in the discussions.

Mr Wilders announced his plans last November. He said he was making a film to show that the Koran is a fascist book which incites believers to violence and hatred.

Mr Wilders' remarks about Islam have become increasingly radical since the beginning of 2007. In February last year he said that if Muslims want to stay in the Netherlands they should tear out half the Koran and throw it away. In parliament he then called for the Koran to be banned, a proposal that was promptly rejected.

Mr Wilders now appears to be continuing his campaign against the Koran with this film. However, its exact content and where it will be shown remains shrouded in mystery. The big question is whether he will publicly desecrate the Koran, perhaps by tearing it up or burning it.

Tensions

Shortly after Mr Wilders had announced the making of his film, the interior and justice ministers held an interview with him, warning him of its possible repercussions and the associated risks to him personally. It appears that in November the interior minister also sent a letter to all mayors in the Netherlands, asking them to be 'extra alert' to the tensions that might arise, even before the film is released. "The announcement of the film," she wrote, "could lead to unrest in society and tension between population groups."

Police forces in major cities such as Amsterdam and Rotterdam say they are preparing for possible disturbances after the premiere of the notorious film, and seeking the cooperation of imams and other leading figures in the Muslim communities.

Danish cartoons

The Dutch authorities are also concerned about the reaction abroad, bearing in mind the spectre of the Danish cartoon crisis two years ago, when in many Muslim countries demonstrations were held, some of which turned violent. Dutch embassies in Islamic countries have received instructions on how to respond to possible violent protests against the film, and Dutch citizens abroad have been asked to register with their embassies in case evacuation becomes necessary.

Earlier this week Foreign Minister Maxime Verhagen was in Madrid to attend the Alliance of Civilisations, an international forum aimed at reducing tensions between the Islamic world and the West. He was repeatedly questioned about the film. Addressing the forum he spoke about freedom of religion and expression.


"It is difficult to anticipate the content of the film, but freedom of expression doesn't mean the right to offend."

If the film is unacceptable, said Mr Verhagen, the Dutch government will express its disagreement in no uncertain terms. After the Danish cartoon crisis, various experts said they believed the wave of protest around the world might have been prevented if the Danish government had immediately distanced itself from the cartoons of the prophet Mohammed.

Anti-Islamisation campaign in Belgium

Far-right groups are calling for a ban on the building of new mosques as part of a new campaign to stop the spread of radical Islam in Europe.

Belgium's far-right Vlaams Belang party teamed up with radical groups from Austria and Germany on Thursday to launch a Charter to 'fight the Islamisation of West-European cities'.

"We are not opposed to freedom of religion but we don't want Muslims to impose their way of life and traditions over here because much of it is not compatible with our way of life," Vlaams Belang's Filip Dewinter told Radio Netherlands Worldwide. "We can't accept headscarves in our schools, forced marriages and the ritual slaughter of animals."

Mosques as catalysts
In particular, the coalition called for a moratorium on new mosques, which they say "act as catalysts for the Islamisation of entire neighbourhoods."

"We already have over 6,000 mosques in Europe, which are not only a place to worship but also a symbol of radicalisation, some financed by extreme groups in Saudi Arabia or Iran," Mr Dewinter explained, citing a large new mosque being built in the Dutch port city of Rotterdam. "Its minarets are six floors high, higher than the illuminations of the Feyenoord soccer stadium!" he cried. "These kinds of symbols have to stop."

However, it is unclear how the group plans to tackle perceived threats such as the teaching of the Koran, apart from holding rallies in European cities with high immigrant populations.

No support
Aside from Austria's Freedom Party (FPö), there was a notable absence of other political heavyweights during the press conference in the Flemish city of Antwerp. A spokesman for Italy's Allianza Nazionale said he was unaware of the Charter, though his party too was looking at the issue of the new mosques. Dutch right-wing maverick politician Geert Wilders, who is currently producing a film about the danger of the Koran, also stayed away.

But Mr Dewinter seems unruffled by the paltry political support: "This movement may be small today but I am convinced it will grow into something major."

Dismay
News of the Charter was greeted with dismay in Antwerp's Borgerhout, a multi-cultural neighbourhood counting over 90 nationalities.

"It's pure provocation," shrugged Said El Fetri, a Moroccan shopkeeper. "I have Belgians, East Europeans, Jews and Muslims coming in and out of my shop, there are no problems with integration here." Standing next to his counter of Halal meat, he added: "I am a Muslim but that doesn't mean that I don't live by the rules of this country."

However, another local shopkeeper, Mohammed, was gloomier: "I've lived here for almost 40 years. Me and my children are perfectly integrated but these kinds of campaigns worry me. In ten years' time, it won't be possible for us to live side by side like this anymore."

Preaching peace
Some worshippers coming out of prayer at Belgium's biggest mosque in Brussels, meanwhile, were alarmed that their place of worship was being singled out. "Mosques are places where we preach peace," said Fatimah, a student in her early twenties. "Everyone has the right to have a space to pray and be spiritual. Catholics have churches, Jews synagogues, we have mosques. This is what helps us feel part of this country, not separate from it."

Counter charter
Last week, the Federation of Islamic Organisations in Europe (FIOE) launched its own Charter to promote better understanding of Islam in Europe. It was signed in Brussels by Muslim organisations from 28 European states with the aim to "enhance the values of mutual understanding, working for peace and the welfare of society, moderation and inter-cultural dialogue, removed from all inclinations of extremism and exclusion."

Geert Wilders is evil, and evil has to be stopped

The welcome campaign launched by the prominent Christian Democrat and former trade unionist Doekle Terpstra against anti-Muslim racist Geert Wilders has been roundly denounced by the Right.

At Pipeline News Bella Rabinowitz (who finds it significant that the campaign is supported by "the ultra-left Amnesty International") denounces Terpstra's initiative as an attempt to deny freedom of speech to Geert Wilders and claims that "the assault on Wilders is reminiscent of the hysteria which led to the assassination of another Dutch politician, Pim Fortuyn".

Over at the Brussels Journal Thomas Landen opines: "Last month one of Holland’s most prestigious institutes, the University of Leiden, appointed the Islamist ideologue Tariq Ramadan to the post of professor of Islamology. Mr Ramadan is at least as controversial as Mr Wilders. One wonders why Mr Terpstra, contrary to Mr Wilders, did not oppose Mr Ramadan's appointment. Mr Terpstra did not make any effort to say 'Tariq Ramadan is evil, and has to be stopped'. Why has no-one heard him call upon his countrymen 'to rise in order to stop Ramadan'?"

London mayor calls for co-operation with Muslim community

LONDON - A new survey released today by the Greater London Authority confirms that London's Muslim communities share common values and concerns with the wider community, repudiating the image of conflicting values portrayed by certain sections of the media.

This shows the importance of working with the Muslim community and its leadership in the struggle against criminality – including terrorism.

IPSOS-MORI carried out a poll of attitudes among Muslims in London compared to the views of all Londoners.

Nearly all Muslim Londoners surveyed - 96 per cent - think that everyone should respect the law in Britain, virtually the same as the number of Londoners as a whole at 97 per cent.

The overwhelming majority of Muslims polled, 89 per cent, believe that everyone in Britain should be free to live their lives as they want so long as they do not prevent others from doing the same – again virtually identical to Londoners as a whole, where the figure was 88 per cent.

The overwhelming majority of Muslim respondents – 94 per cent – also believe that everyone in Britain should have equal opportunities, as does 92 per cent of Londoners as a whole.

Almost nine out of ten Londoners and Muslims, 90 per cent and 88 per cent respectively, agree that people should have a voice in politics through democracy, which is being realised as Muslims are having an increased involvement in the political process in London.

86 per cent of Muslims also think it is important that the Metropolitan Police work closely with communities such as the Muslim community to deter terrorist attacks, compared to 91 per cent of all Londoners.

The survey also reveals that Muslims have similar concerns to other Londoners regarding crime, clean streets and public transport and it indicates clear commitment to life in the capital.

Strong identification with respondents' local area is high across all groups. Nearly three quarters, 74 per cent of Muslims and are proud of their local area compared to 70 per cent of Londoners as whole.

The Mayor of London Ken Livingstone said: “There has been much discussion about how to engage politically and socially with the Muslim community, but this survey shows that the vast majority of Muslims hold views in common with the rest of London about respect for the law, the value of democracy, the importance of mutual respect and equal opportunites, and debunking myths that are so readily perpetuated by some commentators and in certain sections of the media. The view that the Muslim community as a whole holds fundamentally different views to the rest of Londoners is shown by these figures to be totally untrue. That is why those who attempt to demonise the Muslim community do great damage. It is, on the contrary, necessary to work with the overwhelming majority of the Muslim community to isolate the small number of dangerous people. Co-operation with the Muslim community is vital for the intelligence the police need to safeguard terrorists who kille Muslims just as much as other Londoners.”

The survey shows that Muslims in London want a society based on mutual respect for different beliefs as much as other Londoners. More than three fifths of Muslims believe it is important to have the freedom to say what they believe is true (84 per cent of Muslims and 88 per cent of Londoners as a whole). Furthermore, 95 per cent of Muslims think everyone should be free to practise their religion openly, compared to 86 per cent of the public.

The Mayor added: 'One in twelve Londoners is Muslim and London's Muslim communities, in all their diversity, play an essential part in the life of our city, contributing to its success as a global city. These findings show that Muslim Londoners whilst valuing their faith, share the same values as other Londoners. I will continue to work to increase understanding combat some of the ignorance, prejudice and Islamaphobia stirred up by some sections of the media which is deeply dangerous to Londoners.'

(Source: Middle East Online)

Christian leaders ask Muslims for forgiveness

Christian figures respond to letter from 138 Muslim scholars that called for 'common word' between Muslims, Christians.


LONDON - In response to a letter from 138 Muslim scholars entitled 'A Common Word Between Us and You' which highlighted the existence of a common ground between Christianity and Islam, members of the worldwide Christian community wrote their own letter, acknowledging that in the past (e.g. in the Crusades) and in the present (e.g. in excesses of the 'war on terror') many Christians have been guilty of sinning against Muslims.


The full text of the letter:

As members of the worldwide Christian community, we were deeply encouraged and challenged by the recent historic open letter signed by 138 leading Muslim scholars, clerics, and intellectuals from around the world. A Common Word Between Us and You identifies some core common ground between Christianity and Islam which lies at the heart of our respective faiths as well as at the heart of the most ancient Abrahamic faith, Judaism. Jesus Christ's call to love God and neighbor was rooted in the divine revelation to the people of Israel embodied in the Torah (Deuteronomy 6:5; Leviticus 19:18). We receive the open letter as a Muslim hand of conviviality and cooperation extended to Christians worldwide. In this response we extend our own Christian hand in return, so that together with all other human beings we may live in peace and justice as we seek to love God and our neighbors.

Muslims and Christians have not always shaken hands in friendship; their relations have sometimes been tense, even characterized by outright hostility. Since Jesus Christ says, 'First take the log out of your own eye, and then you will see clearly to take the speck out of your neighbor's eye' (Matthew 7:5), we want to begin by acknowledging that in the past (e.g. in the Crusades) and in the present (e.g. in excesses of the 'war on terror') many Christians have been guilty of sinning against our Muslim neighbors. Before we 'shake your hand' in responding to your letter, we ask forgiveness of the All-Merciful One and of the Muslim community around the world.

Religious Peace-World Peace 'Muslims and Christians together make up well over half of the world's population. Without peace and justice between these two religious communities, there can be no meaningful peace in the world.' We share the sentiment of the Muslim signatories expressed in these opening lines of their open letter. Peaceful relations between Muslims and Christians stand as one of the central challenges of this century, and perhaps of the whole present epoch. Though tensions, conflicts, and even wars in which Christians and Muslims stand against each other are not primarily religious in character, they possess an undeniable religious dimension. If we can achieve religious peace between these two religious communities, peace in the world will clearly be easier to attain. It is therefore no exaggeration to say, as you have in A Common Word Between Us and You, that 'the future of the world depends on peace between Muslims and Christians.' Common Ground What is so extraordinary about A Common Word Between Us and You is not that its signatories recognize the critical character of the present moment in relations between Muslims and Christians. It is rather a deep insight and courage with which they have identified the common ground between the Muslim and Christian religious communities.

What is common between us lies not in something marginal nor in something merely important to each. It lies, rather, in something absolutely central to both: love of God and love of neighbor.

Surprisingly for many Christians, your letter considers the dual command of love to be the foundational principle not just of the Christian faith, but of Islam as well. That so much common ground exists-common ground in some of the fundamentals of faith-gives hope that undeniable differences and even the very real external pressures that bear down upon us can not overshadow the common ground upon which we stand together. That this common ground consists in love of God and of neighbor gives hope that deep cooperation between us can be a hallmark of the relations between our two communities.

Love of God We applaud that A Common Word Between Us and You stresses so insistently the unique devotion to one God, indeed the love of God, as the primary duty of every believer. God alone rightly commands our ultimate allegiance. When anyone or anything besides God commands our ultimate allegiance-a ruler, a nation, economic progress, or anything else-we end up serving idols and inevitably get mired in deep and deadly conflicts. We find it equally heartening that the God whom we should love above all things is described as being Love. In the Muslim tradition, God, 'the Lord of the worlds,' is 'The Infinitely Good and All-Merciful.' And the New Testament states clearly that 'God is love' (1 John 4:8). Since God's goodness is infinite and not bound by anything, God 'makes his sun rise on the evil and the good, and sends rain on the righteous and the unrighteous,' according to the words of Jesus Christ recorded in the Gospel (Matthew 5:45). For Christians, humanity's love of God and God's love of humanity are intimately linked. As we read in the New Testament: 'We love because he [God] first loved us' (1 John 4:19). Our love of God springs from and is nourished by God's love for us. It cannot be otherwise, since the Creator who has power over all things is infinitely good. Love of Neighbor We find deep affinities with our own Christian faith when A Common Word Between Us and You insists that love is the pinnacle of our duties toward our neighbors. 'None of you has faith until you love for your neighbor what you love for yourself,' the Prophet Muhammad said. In the New Testament we similarly read, 'whoever does not love [the neighbor] does not know God' (1 John 4:8) and 'whoever does not love his brother whom he has seen cannot love God whom he has not seen' (1 John 4:20). God is love, and our highest calling as human beings is to imitate the One whom we worship. We applaud when you state that 'justice and freedom of religion are a crucial part' of the love of neighbor. When justice is lacking, neither love of God nor love of the neighbor can be present. When freedom to worship God according to one's conscience is curtailed, God is dishonored, the neighbor oppressed, and neither God nor neighbor is loved. Since Muslims seek to love their Christian neighbors, they are not against them, the document encouragingly states. Instead, Muslims are with them. As Christians we resonate deeply with this sentiment. Our faith teaches that we must be with our neighbors-indeed, that we must act in their favor-even when our neighbors turn out to be our enemies. 'But I say unto you,' says Jesus Christ, 'Love your enemies and pray for those who persecute you, so that you may be children of your Father in heaven; for he makes his sun rise on the evil and on the good' (Matthew 5:44-45). Our love, Jesus Christ says, must imitate the love of the infinitely good Creator; our love must be as unconditional as is God's-extending to brothers, sisters, neighbors, and even enemies. At the end of his life, Jesus Christ himself prayed for his enemies: 'Forgive them; for they do not know what they are doing' (Luke 23:34).

The Prophet Muhammad did similarly when he was violently rejected and stoned by the people of Ta'if. He is known to have said, 'The most virtuous behavior is to engage those who sever relations, to give to those who withhold from you, and to forgive those who wrong you.' (It is perhaps significant that after the Prophet Muhammad was driven out of Ta'if, it was the Christian slave 'Addas who went out to Muhammad, brought him food, kissed him, and embraced him.) The Task Before Us 'Let this common ground'-the dual common ground of love of God and of neighbor-'be the basis of all future interfaith dialogue between us,' your courageous letter urges. Indeed, in the generosity with which the letter is written you embody what you call for. We most heartily agree. Abandoning all 'hatred and strife,' we must engage in interfaith dialogue as those who seek each other's good, for the one God unceasingly seeks our good. Indeed, together with you we believe that we need to move beyond 'a polite ecumenical dialogue between selected religious leaders' and work diligently together to reshape relations between our communities and our nations so that they genuinely reflect our common love for God and for one another. Given the deep fissures in the relations between Christians and Muslims today, the task before us is daunting. And the stakes are great. The future of the world depends on our ability as Christians and Muslims to live together in peace. If we fail to make every effort to make peace and come together in harmony you correctly remind us that 'our eternal souls' are at stake as well.

We are persuaded that our next step should be for our leaders at every level to meet together and begin the earnest work of determining how God would have us fulfill the requirement that we love God and one another. It is with humility and hope that we receive your generous letter, and we commit ourselves to labor together in heart, soul, mind and strength for the objectives you so appropriately propose.


Signatories:

*Harold W. Attridge, Dean and Lillian Claus Professor of New Testament, Yale Divinity School *Joseph Cumming, Director of the Reconciliation Program, Yale Center for Faith and Culture, Yale Divinity School *Emilie M. Townes, Andrew Mellon Professor of African American Religion and Theology, Yale Divinity School, and President-elect of the American Academy of Religion *Miroslav Volf, Founder and Director of the Yale Center for Faith and Culture, Henry B. Wright Professor of Theology, Yale Divinity School Martin Accad, Academic Dean, Arab Baptist Theological Seminary (Lebanon) Scott C. Alexander, Director, Catholic-Muslim Studies, Catholic Theological Union Roger Allen, Chair, Department of Near Eastern Languages and Civilizations, University of Pennsylvania Leith Anderson, President, National Association of Evangelicals Ray Bakke, Convening Chair, Evangelicals for Middle East Understanding Camillo Ballin, Bishop, Vicar Apostolic of Kuwait (Roman Catholic) Barry Beisner, Bishop, Episcopal Diocese of Northern California Federico Bertuzzi, President, PM Internacional, Latin America James A. Beverley, Tyndale Seminary, Canada Jonathan Bonk, Executive Director, Overseas Ministries Study Center Gerhard B?wering, Yale University Joseph Britton, Dean, Berkeley Divinity School at Yale John M. Buchanan, Editor/Publisher, The Christian Century Joe Goodwin Burnett, Bishop, Episcopal Diocese of Nebraska Samuel G. Candler, Dean, Cathedral of St. Philip, Atlanta Juan Carlos C?rdenas, Instituto Iberoamericano de Estudios Transculturales, Spain Joseph Castleberry, President, Northwest University Colin Chapman, Author David Yonggi Cho, Founder and Senior Pastor, Yoido Full Gospel Church, Seoul, Korea Richard Cizik, Vice President, National Association of Evangelicals Corneliu Constantineanu, Dean, Evangelical Theological Seminary, Croatia Robert E. Cooley, President Emeritus, Gordon-Conwell Theological Seminary Harvey Cox, Harvard Divinity School John D'Alton, President, Melbourne Institute for Orthodox Christian Studies, Australia Andr? Delbecq, University of Santa Clara Keith DeRose, Yale University Andr?s Alonso Duncan, CEO, Latinoamerica Global, A.C. Diana L. Eck, Harvard University Bertil Ekstrom, Executive Director, Mission Commission, World Evangelical Alliance Mark U. Edwards, Jr., Senior Advisor to the Dean, Harvard Divinity School John Esposito, Director Prince Alwaleed Bin Talal Center for Muslim-Christian Understanding, Georgetown University David Ford, Regius Professor of Divinity, Cambridge University Timothy George, Dean, Beeson Divinity School, Samford University Roberto S. Goizueta, Boston College Bruce Gordon, University of St. Andrews William A. Graham, Dean, Harvard Divinity School Lynn Green, International Chairman, YWAM Frank Griffel, Yale University Edwin F. Gulick, Jr., Bishop, Episcopal Diocese of Kentucky David P. Gushee, President, Evangelicals for Human Rights Kim B. Gustafson, President, Common Ground Elie Haddad, Provost, Arab Baptist Theological Seminary, Lebanon L. Ann Hallisey, Hallisey Consulting and Counseling Paul D. Hanson, Harvard Divinity School Heidi Hadsell, President, Hartford Seminary David Heim, Executive Editor, The Christian Century Norman A. Hjelm, National Council of the Churches of Christ in the USA, retired Carl R. Holladay, Candler School of Theology, Emory University Joseph Hough, President, Union Theological Seminary, NY Bill Hybels, Founder and Senior Pastor, Willow Creek Community Church Nabeel T. Jabbour, Consultant, Professor, Colorado Shannon Sherwood Johnston, Bishop Coadjutor, Episcopal Diocese of Virginia David Colin Jones, Bishop Suffragan, Episcopal Diocese of Virginia Stanton L. Jones, Provost, Wheaton College, IL Tony Jones, National Coordinator, Emergent Village Riad A. Kassis, Theologian, Author, Consultant Paul Knitter, Union Theological Seminary, NY Manfred W. Kohl, Vice President of Overseas Council International, USA James A. Kowalski, Dean, Cathedral of Saint John the Divine, NY Sharon Kugler, University Chaplain, Yale University Peter Kuzmic, President, Evangelical Theological Faculty Osijek, Croatia Peter J. Lee, Bishop, Episcopal Diocese of Virginia Linda LeSourd Lader, President, Renaissance Institute Tim Lewis, President, William Carey Int'l University John B.Lindner, Yale Divinity School Duane Litfin, President, Wheaton College Greg Livingstone, Founder, Frontiers Albert C. Lobe, Interim Executive Director, Mennonite Central Committee Rick Love, International Director, Frontiers Douglas Magnuson, Bethel University Peter Maiden, International Coordinator, OM Danut Manastireanu, World Vision International, Iasi, Romania Harold Masback, III, Senior Minister, The Congregational Church of New Canaan, New Canaan, CT Donald M. McCoid, Evangelical Lutheran Church in America C. Douglas McConnell, Dean, School of Intercultural Studies, Fuller Theological Seminary Don McCurry, President, Ministries to Muslims Brian D. McLaren, Author, Speaker, Activist Kathleen E. McVey, Princeton Theological Seminary Judith Mendelsohn Rood, Biola University Steve Moore, President and CEO, The Mission Exchange (formerly EFMA) Douglas Morgan, Director, Adventist Peace Fellowship Richard Mouw, President, Fuller Theological Seminary Salim J. Munayer, Academic Dean, Bethlehem Bible College, Jerusalem Rich Nathan, Senior Pastor, Vineyard Church of Columbus David Neff, Editor in Chief and Vice-President, Christianity Today Media Group Alexander Negrov, President, St. Petersburg Christian University, Russia Richard R. Osmer, Princeton Theological Seminary George E. Packard, Bishop Suffragan for Chaplaincies of the Episcopal Church Greg H. Parsons, General Director, U.S. Center for World Mission Doug Pennoyer, Dean, School of Intercultural Studies, Biola University Douglas Petersen, Vanguard University of Southern California Sally Promey, Yale Divinity School Thomas P. Rausch, S.J., Loyola Marymount University David A. Reed, Wycliffe College, University of Toronto Neil Rees, International Director, World Horizons Cecil M. Robeck, Jr., Fuller Theological Seminary Leonard Rogers, Executive Director, Evangelicals for Middle East Understanding William L. Sachs, Director, Center for Reconciliation and Mission, Richmond Lamin Sanneh, Yale Divinity School Andrew Saperstein, Yale Center for Faith and Culture Robert Schuller, Founder, Crystal Cathedral and Hour of Power Elizabeth Sch?ssler Fiorenza, Harvard Divinity School Francis Sch?ssler Fiorenza, Harvard Divinity School William Schweiker, University of Chicago Donald Senior, C.P., President, Catholic Theological Union, Chicago C. L. Seow, Princeton Theological Seminary Imad Nicola Shehadeh, President, Jordan Evangelical Theological Seminary David W. and K. Grace Shenk, Eastern Mennonite Missions Marguerite Shuster, Fuller Theological Seminary John G. Stackhouse, Jr., Regent College, Vancouver Glen Stassen, Fuller Theological Seminary Andrea Zaki Stephanous, Vice President, Protestant Church in Egypt Wilbur P. Stone, Bethel University, MN John Stott, Rector Emeritus, All Souls Church, London Frederick J. Streets, Yeshiva University William Taylor, Global Ambassador, World Evangelical Alliance John Thomas, President and General Minister, United Church of Christ Iain Torrance, President, Princeton Theological Seminary Michael W. Treneer, International President, The Navigators, CO Geoff Tunnicliffe, International Director, World Evangelical Alliance George Verwer, Founder and former International Director, OM Harold Vogelaar, Lutheran School of Theology at Chicago Berten A. Waggoner, National Director, Association of Vineyard Churches Jim Wallis, President, Sojourners Rick Warren, Founder and Senior Pastor, Saddleback Church, and The Purpose Driven Life, Lake Forest, CA J. Dudley Woodberry, Dean Emeritus, Fuller School of International Studies, Fuller Theological Seminary Christopher J.H. Wright, International Director, Langham Partnership, London Robert R. Wilson, Associate Dean for Academic Affairs, Yale Divinity School Nicholas Wolterstorff, University of Virginia Godfrey Yogarajah, General Secretary, Evangelical Fellowship in Asia Community Council of the Sisters of the Precious Blood, Dayton, OH.

(Source: Middle East Online)