Rugby player carries the weight of New Zealand's Muslims at Rugby World Cup in Japan

When the New Zealand national rugby team — the All Blacks — run onto the “pitch” for their matches at the Rugby World Cup in Japan, the weight of the nation will be on their shoulders. 

The Rugby World Cup, like its soccer counterpart, is held every four years and is the premier international rugby tournament in the world. It started 20 September and will last until 2 November.

More than sport, rugby is nigh on national religion in New Zealand. Perhaps because of this high devotion, one of the most successful sports teams in the world, the All Blacks’ every pass, tackle, and kick is scrutinized in detail by foe and friend alike. This is especially the case with one of the teams’ premier midfielders, Sonny Bill Williams. 

Sonny Bill Williams prays with fellow All Black and Muslim Ofa Tu'ungafasi (who converted in March 2019) before their first bout with South Africa at the 2019 Rugby World Cup in Japan. (PHOTO: @faiz_azizan)

One of the best-known rugby players in the world, Williams has stirred up his fair share of controversy over the years playing rugby union, rugby league, and trying his hand at boxing. Known for some pretty wild escapades in his early years, he has now become a seasoned rugby player and leader in both sport and society. Still, he faces scrutiny in the press for his play and his personality. 

This Rugby World Cup, Williams is also humbly aware of the responsibility he has representing the Muslim community of New Zealand. This is especially true in light of the 15th of March attacks that left 51 dead after a gunman opened fire in Masjid Al Noor and the Linwood Islamic Center.  

The attacks spurred Williams into action on behalf of his fellow Muslims. In the days following he not only visited families who lost loved ones, but also took time to spend time with the injured and pray at Masjid Al Noor with survivors. 

Dr. Anwar Ghani, spokesperson for the Federation of Islamic Associations in New Zealand (FIANZ) said that over the last four to five years, Williams had been speaking out about his religion and how this made him a better person.

“But after the 15th of March, he became more vocal, you could tell he was affected,” Ghani said. 

Indeed, in an emotional message on social media on the day of the attacks, Williams fought through tears to send duas — non-obligatory prayers of request — for the victims, their families, their friends, and all of New Zealand. 

Williams said, “I’m just deeply, deeply saddened that this would happen in New Zealand.” 

Williams’ words and actions were in keeping with the outpouring of support that the Muslim community received after the attacks, but his stood out. 

“He showed he is a man of faith and a man who embraces humanity,” Ghani said, “people were horrified with what happened at those two mosques, his coming out helped in the healing process as well. Especially as one of our sporting heroes.”

Williams’ actions not only inspired New Zealanders, but his own mother and best friend. Within two weeks after the attacks, both converted to Islam. 

Mr. Abdullah Drury, a professor of Islamic Studies at Waikato University in Hamilton, New Zealand, said, “because Williams is a convert, I think he is seen more as a New Zealander, as a Cook Island New Zealander, than a Muslim. His Islam is not ‘obvious.’” 

Drury said, “easily, he is the most prominent New Zealand Muslim.” 

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Nice spending time with some of the brothers & sisters here in Christchurch ❤️🤲🏽

A post shared by Sonny Bill Williams (@sonnybillwilliams) on Aug 19, 2019 at 11:01pm PDT

“When he turns up at mosques — and he does so fairly regularly — he is often mobbed by youth who take lots of selfies,” said Drury. He continued, “in a secular country where most religious folk keep their faith to themselves in public, he has raised a positive profile for Islam in New Zealand.” 

Islam has a long history in New Zealand, according to Eva Nisa and Faried F. Saenong, researchers at Victoria University in Wellington. Writing for The Conversation, they reported that while Muslims make up just 1% of the population, “historical accounts document that Islam first arrived in New Zealand in 1769, with two Indian Muslims.”

Largely still a “religion of immigrants and refugees” 26.9% of Muslims in New Zealand come from Asia, 23.3% from the Middle East and North Africa, and 21% from the Pacific Islands, including the Cook Islands where Williams claims his heritage. 

Certainly, the Muslim community in New Zealand was shaken by the attacks six months ago. “We are broken-hearted but we are not broken,” wrote Nisa and Saenong. 

Despite the difficulties of healing, Ghani feels that Islam in New Zealand has a bright future and an important role to play in continuing to build the country’s “peaceful” society. “While we have had a setback, we have seen lots of positives coming out of Christchurch,” he said, “we hope that we would remember the day — as heinous as it was — as something that brings us together to make positive changes not only in New Zealand but around the world.” 

Ghani said that inter-religious engagement has been on the rise and multiple stakeholders have realized — regardless of religious or political leaning — that the vision of a multicultural New Zealand remain fluid. Fissures continue to exist. 

As a Pacific Islander, a Muslim, and one of the most prominent Kiwis in the world, Williams is keenly aware of the tensions that run through the community and the part he plays as a role model in such a society. 

Converting to Islam turned Williams’ life around. He told the Daily Mail, “I did a lot of bad things and went off course but Allah was with me.” In Islam, Williams said, he found “contentment and happiness that I don’t know how to explain.” 

Along the way, Williams has wrestled with finding acceptance for Islam and Muslims among his countrymen. Williams told MSN Lifestyle that his message for non-Muslims is, "We love you. We just want to be accepted like you guys want to be accepted.”

For his fellow Muslims, Williams bears a message of love, support, and peace. Regularly on social media, he posts about visiting mosques around the island (LINK) and posting messages of support for his “brothers and sisters around the world.” 

Sonny Bill Williams posts Eid greetings in the spirit of solidarity with fellow Muslims across the world (PHOTO: @SonnyBWilliams)

But he also uses his following of more than 778 thousand on Instagram to bring attention to critical issues. On Eid al-Adha, he posted “special duas for the people of Christchurch, Kashmir, Palestine, Syria, Yemen, Iraq and wherever people are suffering injustice and persecution.”

The rugby in Japan has so far proved grueling and the pressure placed on the All Blacks — and on Williams — is extremely high. Yet, in either his pursuit of rugby glory or in representing the global Muslim community as a world-famous athlete, Williams regularly comments on how he draws his strength from Allah. As he does so, he might look to a saying of the Prophet Muhammad for motivation along the way: "The strong believer is better and more beloved to Allah than the weak believer, while there is good in both.”

When Islam Is Not a Religion: A Response to Asma Uddin

After wrapping up a Q&A session at a public conference where I presented on the topic of Islam and Christian-Muslim relations to a largely evangelical Christian audience, an older man who was sitting in the back approached me at the podium.

Rather nonchalantly, he asked, “You do know that the Constitution wasn’t written for Muslims, right?”

As we talked, he elaborated on his opinion that the concept of religious freedom does not apply to Islam and Muslims because, he said matter-of-factly, “Islam is not a religion.” At the time, it seemed to me a fringe theory cooked up in the dark corners of the internet or in 6am greasy-spoon breakfast meet-ups.

In short, I could not really believe — given my own biases — that people could actually think that the First Amendment and its promise of religious freedom did not extend to Islam and Muslims in the U.S.

However, far from fringe political theory or radical cultural posturing, this view has found its way into legal briefs, court cases, and political contexts in recent years. In fact, these legal and political perspectives are the fodder for Asma Uddin’s new book When Islam Is Not a Religion: Inside America’s Fight for Religious Freedom.

In this work, Uddin points out that many Americans insist that the religious liberty they so quickly claim for Christianity or Judaism (or other religions beyond the nation’s so-called “Judeo-Christian” heritage) does not extend to Islam and Muslims in the U.S.

What does the Hajj mean to millions of Muslims?

Nearly 2 million Muslims will gather in the holy city of Mecca in Saudi Arabia on Aug. 9 for an annual pilgrimage known as the hajj. 

The five-day journey is a once-in-a-lifetime obligation for all Muslims who are physically and financially able to undertake it. It is considered the fifth pillar of Islamic practice, along with professing faith, saying five prayers daily, giving to charity and fasting during Ramadan. 

In calling Muslims to perform the hajj, the Quran says: “Proclaim to men the pilgrimage: they will come to thee on foot and on every lean camel, coming from every remote path.” 

The millions of Muslims from around the world who meet each year in Saudi Arabia dress simply to mask any differences in wealth and status. Women wear plain, white dresses and headscarves. Men drape themselves in seamless, unhemmed clothing.

As a scholar of global Islam, I’ve interviewed many Muslims who have gone on the hajj. They have described to me having profound experiences on the pilgrimage, both political and spiritual.

Amid Ramadan celebrations, Jordanians fear an uncertain future

Traveling in Jordan during Ramadan presents a buffet of both blessings and challenges.

On the one hand, it’s a joy to experience the alternate rhythm of a nation fasting from food, drink, and the pleasures of life from sunrise to sunset and to observe how that changes the daily schedule and provides margins of time and space for spiritual reflection and rejuvenation.

On the other hand, it can be hard to grab lunch at that café you heard about in Abdoun because almost nothing is open for business during the holy month of fasting.

On the whole, I truly enjoyed my time in Jordan and the opportunity to experience the fasting and the feasting with Jordanians who quickly became friends. During iftars — meals in the evening to break the daily fast — and in a couple of local mosques, I got the chance to talk to young Jordanians about the country’s present and its potential futures.

The result is my latest piece with Religion News Service, which explores the many reasons why young Jordanians are uncertain about their kingdom’s future.

Find out why and read more by clicking below:

Fellowship with Spiritual Exemplars Project

What role does religion play in motivating exemplary individuals to commit their lives to humanitarian work? How does engaged spirituality sustain their work in the face of great challenges?

These are the questions I will help the University of Southern California’s (USC) Center for Religion and Civic Culture (CRCC) explore as a journalist-fellow reporting on, “Spiritual Exemplars: A Global Project on Engaged Spirituality.”

I am humbled, honored, and terribly excited to join a team of top-notch journalists from around the globe to help report on and write profiles about individuals working on humanitarian causes, such as poverty and  human rights.

The journalist-fellows for the Spiritual Exemplars Project. (PHOTO: USC Center for Religion and Civic Culture)

These “exemplars” are often inspired and sustained by their spiritual beliefs and practices. Whether they are Buddhist, Muslim or Christian — or do not adhere to any particular tradition — their spirituality compels them to be engaged with the world.

Religion and spirituality matter. They motivate us. They move us inwardly and outwardly and move with us across the globe. Throughout the annals of time and over vast geographic boundaries, religion and spirituality have helped humans express their deepest questions, confront some of the most critical issues of life, and influenced virtually every human society, civilization, or culture since the dawn of human history. 

Despite their ubiquity and importance, religion and spirituality are still relatively misunderstood. Even if they are valued, there remains a blind spot in our critical, but compassionate understanding of how religion and spirituality function in the lives of some of humanity’s most inspiring individuals and compelling communities. In the U.S., but also abroad, we suffer from what scholar Stephen Prothero calls, “religious illiteracy.” 

That is why it is important for us to seek to understand religion and spirituality in all of its vast diversity and from a variety of perspectives. 

The USC Center for Religion and Civic Culture studies, documents and helps communities understand the changes that shape religious cultures in Southern California and across the globe.

My writing, teaching, and speaking have been geared toward addressing religious illiteracy since I started with my first blog back in 2007. Given that the USC Center for Religion and Civic Culture studies, documents and helps communities understand the changes that shape religious cultures in Southern California and across the globe, I saw working with their Spiritual Exemplars Project as a prime opportunity to continue that work. Through my work over the next couple of years I aim to continue to shine light on how religion and spirituality function in the lives of exemplars and their communities in a diverse array of places and from multiple points of view.

If we want to understand our world and how the complexities of the human condition inform behavior in changing contexts, we must pay attention to the role of religious traditions and spiritual practices. Not only will this allow us to better appreciate the human condition and apperceive its highest shared values, but it might improve the possibility of addressing some of humanity’s most urgent shared challenges. 

Although the foundations of modern religion are shifting and spirituality as we have long known it is undergoing daily transformations, neither shows any signs of going away. Religion and spirituality will remain tenaciously important and will continue to impact human societies for the foreseeable future, playing a role in addressing the world’s most intractable problems — both for good and for ill. 

For these reasons and more, I am beyond thrilled to be a journalist-fellow with the Spiritual Exemplars Project and look forward to the stories, reports, and scholarly work that comes out of our work together over the next two-and-a-half years.

Be on the lookout for stories from the project on this website. If you have not already, be sure to sign up for my e-mail list so you can stay up-to-date with all the latest religion and culture news!

Join me this summer to reimagine Islam and Christian-Muslim relations in Michigan!

What do you think of when you think of “Islam?” Whom do you picture when you think of Muslims? How might we envision ways to love our Muslim neighbor despite what we see in the news? How do we deal with the stunning diversity of the world and its presence in our lives via the rapid and constant movement of ideas, people, technologies, and religious practices?

This summer (June 22-29, 2019), I will be leading a one-week “dean and lecture” program posing, exploring, and unpacking these questions and more with participants at Camp Arcadia in Michigan.

Beyond considering the ways Christians have imagined Islam past and present, these sessions will aim to challenge what we think we know about Muslims, and invite us to reimagine our relationship with Islam and Muslims alike.  In addition, we will use the “case” of Muslim-Christian relations to re-imagine how we think about, live alongside, and engage with “others” in general.

I will be joined in the “dean and lecture” program by Heather Choate Davis, who will be presenting “God’s Visionaries: Seeing the Big Picture.” Heather is a writer, speaker, theologian, liturgist, and servant based in Los Angeles. In 2013, she received her MA in Theology from Concordia University Irvine, and is now completing a two-year intensive training in Christian Formation and Spiritual Direction.

I encourage you to consider attending and registering for Family Week 1 to join Heather and me at Camp Arcadia.

Camp Arcadia, located in Northwest Michigan, is a non-profit, Lutheran, family resort and retreat center on the sandy shores of Lake Michigan. Arcadia exists to provide a setting for families and individuals to enjoy a vacation together and be renewed in spirit, mind and body – enjoying the beauty of the lake surroundings and the community of fellow campers.

During a family week you might square dance, play basketball, shuffleboard, softball, tennis or soccer, create a craft, participate in a talent show, compete in family games or shoot archery. Every member of the family will be engaged spiritually through the daily morning study, presentations, and worship.

Each of the family weeks at Camp Arcadia is unique in that different speakers bring their knowledge and style to the program. While adults are in their program, children (age three through college) are engaged in their own study and activities led by our program staff. A nursery for those under three is also available. Daily programming also features activities (athletic, craft and nature) for children and adults to do on their own or in family groups.

You will find places at Arcadia to be by yourself, have intimate conversations with others, and be with small and large groups of people.  At Arcadia, you will find the time to experience each of these types of community.

Plus, maybe we can grab a meal or two together in the canteen. I hope to see you there.

"Brewery church" story goes down smooth, but questions still bubble up

If you know me at all, you know that my interests in beer and religion are both relatively high.

That’s why when I came across Castle Church Brewing Community in Orlando, Florida I jumped at the opportunity to report on the “brewery church” for the Religion News Service (RNS).

Beyond the surface phenomena (and all the beer+religion puns like, “frothy faith”) there was a deeper resonant story at Castle Church that I wanted to tell — a story of church changing as we know it, of 30-somethings looking for home, and issues surrounding notions of class, gender, and race.

The story I wrote for RNS touches on these themes and invites you to reflect a little more on the significance of a brewery that is a church, a church that is also a brewery. As you read the story, enjoy the gimmick. Sure. But beyond the “beer church” novelty, take a moment to reflect on questions such as:

• What can a “brewery church” tell us about American religion? American Christianity?

• Why — at this moment in time — is such an idea popular let alone feasible?

• Who might be attracted by such a model? Why?

• Who is potentially marginalized by such a model? Women? People in the neighborhood north of Orlando International Airport that can’t afford craft beer? Good ole’ Florida boys looking for a Budweiser? Is this just a place for cis white males who want to play Settlers of Catan, drink beer, and debate Augustine?

These questions and conversations are still fermenting in my own mind (sorry, couldn’t help another beer pun!) and I don’t have any ready answers after my reporting. Furthermore, each of the people I interviewed for this story — Rev. Jared Witt, Dr. Annie Blazer, Jeremy Carnes, and others — had also thought about these issues and had some weighty and worthwhile comments to make on each.

With that in mind, I invite you to share your thoughts, send your questions, or post a comment on this blog or at ReligionNews.com by clicking the link below.

What's the deal with #LutherCountry?

Ok, so I went on the trip.

I saw the sites.

I took the pictures.

I posted pretty much all of them on Instagram!

But, what did my dad and I actually experience? What did we think? What is there to learn about Luther and enjoy about Germany on a #LutherCountry tour? Is a trip like this worth it for someone like you?

Great questions!

What You Hate Most In Others

“You hate most in others what you hate most in yourself,” Mr. Baxter said, as he looked around my seventh-grade class. Then he focused his gaze on one of my fellow students in particular. She knew those words were meant for her.

I saw her tense up. She did not take his words kindly. 

Why? Because instead of allowing for her to judge another pupil with impunity, Mr. Baxter turned the tables and pushed her into a moment of honest (and most likely scathing) self-reflection. 

You hate most in others what you hate most in yourself. Ouch. 

I don’t quite remember what it was that my classmate was upset about, or what aspect of her personality Mr. Baxter’s words called her to give consideration to, but for me, the quote stuck. In fact, it has become a kind of “life axiom.” 

Legitimate self-reflection can be hard. It can hurt. It can burn our egos and slight our psyches. In the end, however, using axioms like Mr. Baxter’s can help us have a principled view of ourselves and a more grace-filled view of the world.

Museums’ mislabeling can leave visitors with misconceptions of biblical -- or 'quranic' -- proportions

With its long and tangled history, biblical iconography is a minefield for misattribution and mislabeling, especially as even casual knowledge of the Bible and other sacred texts is on the decline.

Some museums and organizations have had to admit some pretty embarrassing faux pas in recent weeks, wrote Menachem Wecker for the Religion News Service (RNS).

In his excellently reported piece, I had the opportunity to build on the biblical blunders and share about how Islamic subjects are also vulnerable to error.

Read the entire piece to find out about the epic mislabeling about topics in the Bible and the Qur’an that can lead to major misconceptions among museum goers…

How to navigate German Christmas markets like a pro

Usually I write about religion. Every once and a while, I like to dabble in travel.

After my trip to Germany with #TestingLutherCountry in October I was inspired to write a piece about the German Christmas markets popping up all over Deutschland.

As November ends, Weihnachtsmärkte—Christmas markets—pop up all over Germany. The Advent tradition stretches back to the late Middle Ages, when folks stocked up on goods as winter approached. Eventually, the festive shopping experiences spread further throughout the German-speaking world. Today, you can even find German-style Christmas markets around the rest of Europe and in places as far-reaching as New York or Montreal. As beautiful as they are, though, the German Christmas market experience can be a bit overwhelming for newcomers.

First-timers can make their way through the stalls, snacks, and slang of Germany’s magical holiday markets with ease, thanks to these 10 essential tips and tricks.

Religious Studies in Social Media: Promising Venues for Public Scholarship

Universities are not meant to be islands unto themselves. 

Instead, as Jaroslav Pelikan argued in his seminal work The Idea of the University: A Reexamination, every university has a duty to the societies in which it is situated — local, regional, and international. 

In an age of space and time compression thanks to advances in communications and digital technology those contexts are ever more immediate and expansive. 

The internet brings untold opportunity for universities to fulfill their duties to society. To share their research. To spread their knowledge. To engage in conversations. To develop its arts, humanities, and sciences for the fitness of the world.

That is why I believe that social media — and digital technology in general — provide prime platforms for scholars to share their ideas and innovations with the public. 

With that said, I am well aware that these media and technologies come with their own issues, dangers, and roadblocks — especially for women, people of color, and adherents of minority religions.  

To explore how scholars can best utilize social media as a means of sharing scholarship and engaging the major issues of our society I invite you to join me and a couple of other amazing scholars for an upcoming webinar. Even if you’re not a scholar you should join the conversation and share your perspective! 

The Religious Freedom Center of the Freedom Forum Institute’s October webinar, “Religious Studies in Social Media: Promising Venues for Public Scholarship” will be held October 18, 2018 from 12:00pm-1:00pm EST.

We will discuss how scholars of religion can engage different publics through social media to raise the visibility of their work. I will co-present with Kelly Baker, editor of Women in Higher Education and Simran Jeet Singh, post-doctoral fellow at the Center for Religion and Media (NYU). The webinar will include a presentation and extended Q&A.

The event is free and open to the public, but registration is required here: RSVP.

The Public Scholars Project is a joint initiative of the American Academy of Religion and the Religious Freedom Center of the Freedom Forum Institute. Through seminars and other resources, the Public Scholars Project equips scholars of religion to effectively communicate in the public sphere and foster religious literacy.

Be sure to take a look at their other webinars and events here. 

Where are you going? The Official #TestingLutherCountry Itinerary Revealed

Two weeks from today I will take off to join my father in Frankfurt a.M. to start our official #TestingLutherCountry trip.

We couldn’t be more excited to go and share our experiences, encounters, and impressions with you via social media.

But before we go a lot of people have been asking me, “where exactly are you going?”

Great question!

Our trip will be an intensive tour of the places associated with Martin Luther — the 16th-century reformer — and his biography. Stretched out over a beautiful slice of the central German countryside between Schmalkalden and Lutherstadt-Wittenberg the itinerary will take us up mountains and into cities, across rivers and into the heart of the states of Thüringen and Sachsen-Anhalt.

Along the way we will learn about Luther, his life, and his legacy in the places where he wrote, argued, and (of course) drank beer!

The tour, and Luther’s story, are not just for theologians and religion nerds. Following along with the biography of Martin Luther also reveals the man’s — and the Reformation movement’s — impact on politics, education, language, the arts, and beyond. Being official #LutherCountry testers means we not only get to enjoy the history, art, gastronomy and (of course) beer in some of the most beautiful scenery in Germany, but also test the man himself — Martin Luther.

Part personal tour, part pilgrimage, this is a trip that takes you past the sites and into the spiritual and social setting of Martin Luther and the Reformation.

That means my posts will not only share what we are seeing, doing, and eating, but also explain and examine who Martin Luther was, what he did, and why that still matters today.

I’m excited to spend a night in the monastery where Martin Luther was a monk. I’m looking forward to drinking beer from some of the best brauereien (breweries) around. I’m going to cherish the quality time spent with my dad (we even get to stay in a “Romantik” hotel in the Wartburg Castle…haha!). I can’t wait to relax in the saunas along the way. I am going to snarf down as much German food as I can. I am going to read every placard I can about Luther and the land that came to bear his name.

However, above and beyond all of that I am thrilled to share that story with you.

Be sure to subscribe to my e-mail list for updates about the trip. Also, if you’re interested, you can follow along day-by-day via social media on Instagram, Facebook, and Twitter.

For now, here’s the itinerary with some of the highlights of what we will be doing along the way. Have you ever been to #LutherCountry? See anything you recognize? Have any recommendations? Any questions or comments you want to share? Please be sure to leave a comment below or reach out via e-mail or social media. I’d love to hear from you!

Day 1: Wednesday, October 24, 2018 (Frankfurt – Schmalkalden) 

• Guided City Tour and stay at the Luther House where Luther lived as a guest in 1532.

• Themed Dinner in the Luther House – a costumed guide will host 10 guest through the evening. Authentic stories about Luther’s life will be told between the courses. 

Day 2: Thursday, October 25, 2018 (Schmalkalden – Eisenach – Wartburg) 

Wartburg Castle (PHOTO: Ken Chitwood)

• Visit the half-timbered Luther House, where Luther lived during his study at the Latin school 

• Exclusive guided tour of Wartburg Castle, where Luther translated the New Testament 

• Cozy dinner in Lutherstuben in Hotel Eisenacher Hof. As in medieval times, you will enjoy music, juggling and jests before and after dinner. 

• Overnight in Eisenach directly at Wartburg Castle in the 5-star Romantik Hotel (hehe!)
  

Day 3: Friday, October 26, 2018 (Eisenach — Erfurt)

• Exclusive English City Tour Erfurt including the famous Augustinian Monastery, where the Reformer served as a monk

• Lunch in an authentic German Restaurant in the heart of the city 

• Visit of the brand new Digital Showroom of Thuringia and a private tour 

• Dinner in a cozy traditional restaurant 

• Overnight directly in the Augustinian Monastery, Erfurt
  

Day 4: Saturday, October 27, 2018 (Erfurt – Weimar)

Goethe’s House in the Park an der Ilm in Weimar (PHOTO: Ken Chitwood)

• Visit the impressive Duchess Anna Amalia Library which preserves literature dating from the 9th to 21st centuries 

• Guided city tour in the UNESCO World Heritage City Weimar, where you will pass over 16 UNESCO objects, such as palaces, Goethe’s Residence or Schiller’s residence, St. Mary’s Cathedral where Luther was ordained as a priest and finally take a walk over the merchants’ Bridge, Europe finest example of a mediaeval inhabited bridge 

• Lunch — feasting on an original German Bratwurst (Sausage) at Weimar Market

• Visit the late Gothic Town church of St. Peter and Paul – also called “Herder Church” - with it’s fascinating Cranach triptych altarpiece 

• Dinner Köstritzer Schwarzbier beer house and restaurant

• Overnight in Weimar Grand Hotel Russischer Hof 4* hotel (fancy!)
  

Day 5: Sunday October, 28, 2018 (Weimar – Eisleben – Halle (Saale))

• Guided English Tour in Eisleben containing lovely churches and fascinating museums Halle (Saale) 

• Visit the two popular churches: Market Church and Halle Cathedral 

Day 6: Monday, October 29, 2018 (Halle (Saale) – Magdeburg)

• Entrance to Francke Foundations – from here Henry Melchior Muhlenberg was sent to Pennsylvania to found the first Lutheran Church in America. 

• Guided Tour through the town including the visit of the Green Citadel of Magdeburg

• Visit St John’s Church where Luther preached about “true and false righteousness” 

Day 7: Tuesday, October 30, 2018 (Magdeburg – Lutherstadt Wittenberg) 

The infamous Castle Church in Lutherstadt-Wittenberg (PHOTO: Ken Chitwood)

• Visit Luther House that was once home to Martin Luther and his family for many years 

• Guided Tour in Lutherstadt Wittenberg to the cradle of Reformation including the theses door at castle churches, Melanchthon House, St. Mary’s Town Church or rather known as the “Mother Church of the Reformation,” the Cranach House and Courtyard 

• Asisi Panorama “Luther 1517 – Wittenberg in Reformation times! Be amazed of the 360° display of the town and get an impression what the atmosphere was like from dusk until dawn

• Dinner in the authentic brewery Restaurant Brauhaus Wittenberg including a German beer tasting

 
Day 8: Wednesday, October 10, 2018 (Lutherstadt Wittenberg)

• Dive into the Reformation Festival during this special days: Reformation Day! 

• Take part in the worship services at the Castle Church in Wittenberg

• Explore the Reformation Festival and all it has to offer

Day 9: Thursday November 01, 2018 (Lutherstadt Wittenberg – Berlin)

• Depart from Berlin for home

100 Sermons and #MeToo

I was talking with someone at my church on Sunday and they confided in me that, “it’s been a rough week for women.” 

In one sense, they are totally right. The issues of sexual violence, assault, and the abuse of women were prominently back in the spotlight this week. Women were sharing their stories again. The pain was evident. So was the righteous anger. So was the resolve. To all the women who spoke up and out, I want you to know that I hear you. I believe you. I am inspired by you and humbled by you. 

Still, in another sense my friend’s statement was only half true. Instead of saying it’s been a rough week for women we could say it’s been a rough few months. Or a rough few years. A rough decade. Or several strung together. 

Some of the stories that women shared this week included assaults and incidents that occurred a long time ago. The event may be in the past, but the pain is still very potent. The environments that allowed for these things to happen still exist. Worse, they are still excused and defended.  

We have to do better. We have to listen. We have to lament.

We also have to repent, because as true as it is that it’s been a rough few decades for women we could also say it’s been a rough few centuries. A rough era. A rough epoch. 

Or, we could just humbly admit that it’s been rough to be a woman since time began. If there is one thing that the #MeToo movement has taught us is that women’s struggle against abuse, assault, and inequality is a tale as old as time. It is also a story that needs to change. 

That’s where the #ChurchToo movement comes in. It has shown us that things need to change when it comes to religious communities as well. 

That is why I am proud to be small, if humble, part of Sojourners’ “100 Sermons” project.  

They wrote of their project:

When #MeToo went viral in 2017, the movement paved the way for #ChurchToo and #SilenceIsNotSpiritual, hashtags that insisted that because Christians are not immune to perpetrating sexual and domestic violence, they must actively denounce it. Christians all across the spectrum spoke out online against abuse. But we wanted to know, would faith leaders be willing to elevate the conversation from Twitter to the pulpit?

They found those sermons and posted them online for readers to search and learn how to make religious communities safer for survivors. You can search the collection by location, scripture, or denomination.

One of my sermons is part of that database. The quote they pulled out is one I continue to stand by. I hope you can appreciate these words. Let them sink in. Let them hit you. Let them unsettle you. Let them move you to action. 

For people who have been abused, there is no quick fix. I wish I could say there was. However, as the promise from Isaiah makes clear, in Jesus there is hope and healing, liberation and justice. I can only pray that the reality of those promises are evident in your life in the days, weeks, and years to come.

Until then, religious leaders like me have work to do—to interrupt the injustices being perpetrated by our very own leaders on our very own people.

Through this process, and over the last week, I am learning that it is not enough to be an ally. It’s not enough to preach a sermon. Instead, it’s time to revolt against a system that has — for far too long — abused, ostracized, and ignored the very people who have often made that same system as great, just, or humane as it possibly could be: women. 

I continue to learn. I continue to grow. I continue to mature. I pray that you’ll join me by listening to, and learning from, more of the sermons on the “100 Sermons” site. 

Test #LutherCountry With Me!

I'm a fan of the Clash. You know, the famous British punk rock band? As you might have figured out already, I am also a huge religion-nerd, traveler, Lutheran pastor, and Ph.D. candidate in religious studies. 

Those different threads of my life are all coming together in my upcoming trip as the official LutherCountry “Tester.” From 23 October - 1 November my job will be to “test” the full LutherCountry experience and report back and share the story of the Reformation and its legacy based on first-hand experience in the lands, places, castles, monasteries, churches, and city-streets where it took place. 

I look forward to sharing all of this on Instagram and Facebook. I invite you to follow me @KenChitwood or @KenChitwoodPhD if we aren’t connected already. 

I also want to share my stories and experiences on my blog and via my e-mail newsletter. 

I know a lot of you are going to love getting e-mails from me throughout my journey in LutherCountry. Some of you, however, might not…

…so I am inviting you to sign-up for a special short-term e-mail list and subscription to my blog.  

Subscribe to the #TestingLutherCountry list!

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If you do, I promise you are going to get insider information, inspiring stories, and my in-depth reflections on the places and people that made the Reformation what it was.

Now, if you’ve been wondering how The Clash song fits in with all of this, let me tell you and give you a little taste of what my blogs and updates will be like in the weeks to come:

While I knew some things about the Reformation that class opened my eyes to the revolutionary power of the Reformation and the stunning stories of the people who were involved in it. 

Can’t wait to get back to Eisenach for Lutherhaus…and a restaurant there called “The Totally Crazy Potato House!”

In particular, my professor impressed upon me — based on his extensive experience traveling in the land of the Reformation and studying in Germany's archives —  how vital it was to see not only the big names and famous moments, but to take in the seemingly simple stories of individuals who can sometimes be considered tangential to the grand narrative. There we can see just how vital the Reformation was for individual lives and liberty. 

That is how I came to write "Should I Stay or Should I Go Now? The Choices Females Faced as Nuns During the Reformation." The Clash song-inspired title spoke to the struggle that women faced with new-found freedoms (including Katharina von Bora) and showed me just how meaningful the Reformation was, and is, for so many people across the world — Lutheran and non-Lutheran, great and small, known and unknown. 

As a Lutheran, a religious educator, and a writer I continue to be inspired by my Reformational heritage to learn more about the world, the people in it, and how through exploration and education we can continue to inspire, enlighten, and liberate one another with our stories and experiences.

Just as Lutheran ideas started in places like Erfurt and Eisleben and spread across the globe, it would be my humble honor to walk in the reformers' footsteps in Germany and go on to share my experience and inspiration with the world in photos, writing, and video. It would allow me to share my passion for the Reformation, its history, and its principles with a wide audience. And that, after all, is one of the things the Reformation is about — having your own experience with a source of knowledge, sharing your story, and inspiring others to step out into the world and do the same.

I hope you’ll join me as I Test #LutherCountry next month! 

How an ancient Islamic festival became uniquely Caribbean

A throng of Trinidadians line up along the streets of St. James and Cedros to admire the vibrant floats with beautifully bedecked models of mausoleums. Their destination is the waters of the Caribbean, where the crowds will push them out to float.

This is part of the Hosay commemorations, a religious ritual performed by Trinidadian Muslims, that I have observed as part of the research for my forthcoming book on Islam in Latin America and the Caribbean.

What fascinates me is how a practice from India has been transformed into something uniquely Caribbean.

Courage in the Wilderness

My feet were dragging across a rocky singletrack trail in the Superstition Wilderness east of Phoenix. It was nearly 90 degrees outside and I was 43 miles into a 52.4 mile run—a double marathon. The entire right side of my body was cramping, my legs were sapped of energy, and I could feel my heart rate climbing like a mountain goat up a scree field.

I hurt. I hurt bad. I was in what ultrarunners call the “pain cave,” and I was trying to claw my way out.

As deep as I was in that abyss of agony, it was about to get worse. Tired from the accumulated miles and stress of the heat, my legs faltered and my toe caught a rock. I tripped, face-planting into the dirt, crags, and cacti below.

It was then that I faced a choice: to pick up my sorry, spasming body and continue on — or, to slither into the scant shade provided by a lonely piñon pine and hope that a hiker or runner would find me before I shriveled up into dust, disappointment, and despair.

That moment called for courage, and I didn’t know if I had any to summon.

The #MosqueMeToo Movement

2018 marked a sweeping year of change and awareness for women across the spectrum, including Muslim women.

Building on the momentum established by the #MeToo movement, the founder of the #MosqueMeToo movement, Mona Eltahawy, has sought to bring similar societal awareness to Muslim women within the Muslim community and empower Muslim women to have a more proactive role in their communities. Despite difficulties, the importance of such a cause is undeniable.

What #MosqueMeToo Is All About

Women have often remained voiceless on issues regarding sexual harassment and assault. According to a World Health Organization (WHO) survey conducted in 2015, 75% of the world’s roughly two billion women 18 years or older have experienced sexual harassment. Furthermore, analysis of the data concludes over 80% of the adult female population in Muslim-majority countries, such as Afghanistan and Saudi Arabia, have been negatively impacted. Granted, these statistics can vary depending on one’s definition as to what constitutes sexual harassment, but these facts still paint a daunting picture of a serious problem in society regarding the basic human right to feel safe. 

However, hash-tag movements and the social synergy that is created by them can strengthen voices so that they are heard. A revolutionary movement, called #MeToo, started in 2007 and was revived in October 2017 on social media outlets, such as Twitter and Facebook, to expose sexual assault incidents and provide a sense of unity for survivors. Inspired by the momentum created by #MeToo on social media, Egyptian-American writer, activist and journalist, Mona Eltahawy, began the #MosqueMeToo movement to give an active voice to women who experienced sexual violence in the Muslim community and have long been silenced in male-dominated cultures. 

A focus of the movement is exposing sexual violence at sacred places, such as during the Hajj. Although Saudi Arabia’s Council recently passed an anti-harassment law that punishes offenders and protects victims’ dignity as insured by Islamic law abuse continues to occur in the Gulf country because of underlying gender inequalities says Eltahawy. Consequently, giving Muslim women a greater voice in their community will allow them as caretakers of children, to empower their daughters and instill parity of women in their sons, to incrementally move the needle with each generation, so that men no longer see women as inferior.

The Hajj is a particular place of tension for Muslim women who report instances of sexual abuse by men during the annual spiritual pilgrimage.

As discussed, sexual violence in the sacred places of the Muslim community, especially during the Hajj, is not an anomaly. The spark that ignited the #MosqueMeToo movement began in February 2018 by Eltahawy when she tweeted her experience during the Hajj after being inspired by a harrowing Facebook post by a Pakistani woman, Sabica Khan, who shared her own incident. Eltahawy wanted to distinguish the #MosqueMeToo movement from #MeToo to ensure it “breaks the race, class, gender and faith lines that make it so hard for marginalized people to be heard.” 

With increased globalization, transportation technology, and the Internet, the world’s interconnectedness is unparalleled—social media platforms are giving women a voice that we may not have arguably heard before. Eltahawy noted that her Twitter thread was liked or retweeted “thousands of times” and shared in a variety of languages, such as Arabic, Spanish, and German. The synergy that has been created from the #MeToo and #ChurchToo (which exposes sexual abuse and harassment in Christian religious sites) movements are highlighting that the experiences felt by women in the Muslim community are not anomalous, but are shared across the religious and culture spectra.

Eltahawy has expressed numerous goals. Above all, she hopes for positive outcomes for the basic treatment of women. Her objectives include: men having conversations with each other and their families about sexualized violence, holy sites giving sermons and launching campaigns reminding Muslims that "Islam demands the respect of women,” insisting authorities and police need to be trained on how to discern and handle assaults, and calling for more female personnel at the holy sites. She fearlessly requested that the Grand Mosque Imam to address the safety of female Muslims during the Hajj. Inspiring her supporters to continue the movement, Eltahawy has exhorted them: “don’t let it die on social media unless it dies in the society.”

The significance of the #MosqueMeToo movement is multifaceted. Supporters seek to use the movement to empower those most vulnerable: Muslim women, who have been taken advantage of primarily by men and religious figures. By establishing a network seeking to challenge the societal norms Muslim women are joining the movement to challenge the accountability of the crimes because they refuse to simply be victimized, especially in sacred places.

The Quran and Other Concerns with #MosqueMeToo

However, the movement has faced its hurdles. Eltahawy’s insinuation that the Quran is irrelevant in addressing how women should pray is a highly inflammatory statement to many Muslims. There seems to be a division in the movement between the emphasis on a literal adherence to the Quran, versus a less rigid interpretational frame. Amina Wadud, an international Quranic scholar and mentor to Eltahawy, emphasizes the importance of reinterpreting the Quran so that the Muslim community can cultivate more liberating, inclusive, equitable laws.

There are also Muslims who feel that this movement will only amplify Islamophobia and substantiate their false arguments that portray Muslim men as evil. Some Muslim women fear that exposing the Muslim community’s “skeleton in the closet” will enable society to further blame Muslims (“#MosqueMeToo”). When women do speak up, both in society and on social media, they are told that they have an overactive imagination, it is their fault, they want to destroy Islam, they are too ugly to be assaulted, etcetera (“#MosqueMeToo”). However, due to the supporters’ determination to include men as a solution to the problem in the movement these inquiries may avoid that slippery slope. Activists are using the #MosqueMeToo movement to promote that sexualized violence is not just a “woman’s issue.” They are expressing this by advocating for candid discussion among men within the community to help break the connotation that it occurs without retribution.

Where to from here for #MosqueMeToo? 

The #MosqueMeToo movement has enabled Muslim women to be heard regarding the sexualized violence that they have endured in both the religious and secular aspects of their lives. Significantly, the movement is endeavoring to end the gagging and shaming of Muslims within the community who have experienced this abuse by encouraging individuals to continue to share their stories, the religious leaders to denounce such acts, and highlight the importance of men taking greater responsibility on this issue. 

For this aspirational movement to have a lasting impact on the Muslim community, it needs to leverage social media and broaden its message to a wider audience to public policy makers and the judicial system—lest the movement operate in a vacuum and run out of oxygen causing it to be short lived and ineffective.

*This is a guest post from MaryAnne O'Neill and was originally written as an essay in an "Introductoin to Islam" course at the University of Florida in Summer 2018. 

Explaining the Hajj pilgrimage

Nearly 2 million Muslim pilgrims are gathering in the holy city of Mecca in Saudi Arabia for the Hajj. This five-day pilgrimage is a once-in-a-lifetime obligation for all Muslims who have the physical and financial ability to undertake the journey.

Millions of Muslims come from countries as diverse as Indonesia, Russia, India, Cuba, Fiji, the United States and Nigeria – all dressed in plain white garments.

Men wear seamless, unstitched clothing, and women, white dresses with headscarves. The idea is to dress plainly so as to mask any differences in wealth and status. 

The pilgrimage is considered to be the fifth pillar of Islamic practice. The other four are the profession of faith, five daily prayers, charity and the fast of Ramadan.

What is the religious and political significance of this annual pilgrimage?

RNA's 2018 Lifetime Achievement Award

I never set out to be a writer. That was never the intention. My original goal was simple, if audacious: I wanted to make the world a little bit smarter when it comes to the topic of religion. 

I wanted to combat what Stephen Prothero famously coined, "religious illiteracy." I still do. 

That is why I started writing with Houston Chronicle in 2010, that is why I joined the Religion News Association (RNA) in 2011, and that is why I continue to be a part of that fantastic organization. RNA is the premier journalism association for people who write about religion in the news media. We offer training and tools to help journalists cover religion with balance, accuracy and insight.

Because of this mission, RNA does a lot to combat "religious illiteracy" and to build capacity for "religious literacy" through media production and publication. Its members do radio, broadcast television, and write for everything from local papers to metropolitan magazines. They do the hard yards of reporting on religion in a world that seldom seems to understand it. And they do it with class and verve. 

I am always impressed by the caliber of my colleagues in the RNA and no more so when I get to be a part of the process of choosing our William A. Reed Lifetime Achivement Award recipient each year. This year is no exception. At the 69th Annual RNA Conference in Columbus, Ohio (September 13-15, 2018) we will honor Ann Rodgers for her many years of dedication on the "God beat" and her tireless service to the RNA. 

Ann Rodgers, recipient of the 2018 RNA Lifetime Achievement Award. (PHOTO: RNA)

In addition to serving as president of the RNA during a time of significant transition and growth, Rodgers faithfully served on the religion beat in New Hampshire, Florida, and finally in Pittsburgh, Pa., for more than three decades. Her career covered papal transitions, evangelical scandal, and an increasing diversity of faith expressions that caught her attention. 

To read the full profile of Ann and hear from those who worked with her click the link below. 

Also, as you feel inspired by Ann's work I highly encourage you to join me in Columbus, OH for the RNA Conference. If you care about religious literacy and accuracy and fairness in religion reporting then this is the place for you to be. LEARN MORE HERE.