Church on the Net, a ‘Fresh Expression’ registered by the Church of England, opened its virtual doors in July 2007. Anyone, anywhere in the world, is welcome to explore Christianity there: the language is simple, and there are no assumptions about existing knowledge or beliefs.

For the non-believer or seeker, there may be a threshold barrier at the entrance to church buildings. It can be daunting to walk into a place with unfamiliar traditions and symbols, where you don’t know what to do, and where friendly welcomers may inadvertently ask difficult questions.

Online, on the other hand, you remain in your comfort zone and choose what you ‘listen’ to. And you don’t have to talk to anyone if you don’t want to.

The big question around online churches usually centres around ‘But is it really church?’. For online gatherings of Christian believers, this may be a more crucial question. For Church on the Net, however, where its visitors tend to have had little or no contact with Christianity, church can be a much looser concept.

If a visitor learns a little about Jesus, reads a line or two of scripture, feels challenged to consider their spirituality, and is moved to say the short prayer published each week, who is to say that’s not church for that person, at that time?

Church on the Net explains core elements of the Christian faith, such as “What is the Holy Trinity?” and explores common questions, such as “Why does God allow suffering?”

If, however, a visitor decides to commit to Christianity (after ‘belonging’ to Church on the Net for a while), the goal is not for them to remain online. Instead, they’re encouraged to visit a church near them, if one exists and they are free to do so, to experience the full expression of fellowship in a physical church.

Most other expressions of online Christianity, such as Facebook groups, are populated by existing believers. Sites such as St Pixels and Second Life offer communities where people chat frequently and may already know, or subsequently get to know, one another offline. Forums are busy, and real-life encounters may be organised.

At Church on the Net, however, the need for anonymity prevails.

Visitors prefer not to show their hand, or cannot declare their interest due to family, religious or political reasons. They prefer to email the Church on the Net team in person, instead of using the community section—where their stories, questions and comments would be more public.

Some very moving personal testimonies have emerged from people who have belonged to Church on the Net, developed their belief there, and used it as a springboard into a physical church.

Since no one has to ‘register’ to visit Church on the Net, it remains a place anyone can visit, any time of day, quietly and anonymously.

And, as every Christian church should, it welcomes everyone—whatever their background or beliefs.

Nicola David is Project Leader for Church on the Net

www.newstatesman.com - The Age of the E-church

The progress of the recent update of the Human Fertilisation and Embryology (HFE) Act through Parliament has, perhaps inevitably, generated much controversy, largely due to some of the areas covered by the Act, such as research on human embryos and “saviour siblings”.

One of the major areas of contention centres around stem cell technology. These special cells, characterised by their ability to self-regenerate and to be programmed to develop into particular types of cell, hold promise for treating neurological conditions such as Parkinson’s disease and spinal cord injuries. Much of the controversy surrounds the source of these cells: human embryos.

In order to generate sufficient numbers of embryonic stem (ES) cells, researchers need access to early human embryos. A major source of these embryos, the surplus from cycles of IVF treatment is drying up. Technological advances now allow unfertilised eggs to be frozen, whereas previous incarnations of the procedure meant that eggs had to be fertilised before freezing.

A number of solutions to these supply problems are provided in the HFE Act (2008). These include the generation of embryos specifically for research (rather than “spare” IVF embryos), and also the development of “cybrid” - human-animal cytoplasmic hybrid embryos.

Obtaining human sperm is easy; getting access to good quality ova involves a much more invasive procedure, so few women donate for research purposes.

A visit to an abattoir, however, yields large numbers of cows eggs: the genetic material in the centre of these can be replaced relatively simply with that of a human cell, resulting in a “hybrid”, where most of the genetic material is human but the other part (the cytoplasm) is bovine.

Both solutions generate disquiet within many faith communities: generating human embryos simply for research purposes seems to invalidate the “special status” accorded them in previous legislation, and the fundamental mixing of human and animal material in cybrids crosses a line with which many are uncomfortable.

For its part, the 2006 General Assembly of the Church of Scotland, the policy making body of the church, voted to "oppose the creation for research or therapy of parthenogenetic human embryos, animal-human hybrid or chimeric embryos, or human embryos that have been deliberately made non-viable.”

In an approach which may be seen as being particularly prescient, however, the church has positively sought to “urge Her Majesty’s Government to encourage research into stem cells derived from adult tissues and placental cord blood, and to work to find therapeutic solutions which avoid embryo use."

Not only have many attempts to generate viable embryonic stem cells from cybrids proved more difficult than anticipated, but the rise of an “ethics free” alternative to ES cells seems to largely obviate the need to use human embryos in research.

These so called “induced pluripotent” (IP) cells involve artificially “regressing” specialised human cells (such as skin cells) so that they acquire the ability of stem cells to be reprogrammed into other cell types.

Although IP cells have not yet achieved the “gold standard” set by true ES cells, the ease with which they can be generated and the rapid advance of the technology, coupled to the lack of ethical “baggage”, is causing great excitement in the stem cell research world, and within the faith community.

Dr Murdo MacDonald is Policy Officer for the Society, Religion and Technology Project at the Church of Scotland

www.newstatesman.com - Christianity and the Petri dish

As the years pass and I see my children become increasingly independent, I often marvel at how different their world is compared to when I was a child; from the tsunami to twitter, iPhones to IVF and GM foods to global warming. It is comforting though that some things remain the same. My children attend Cheder – Sunday school for young Jews. There they learn of Jewish history, culture and traditions; they are encouraged to interact with their peers and gain an understanding of the British Jewish community. While their learning methods may be computer-centric rather than under a cloud of chalk boards, the messages are the same. Each week, my children are encouraged to give a percentage of their pocket money to a worthy cause, via the Tzedakah (charity) box that circulates the classrooms. Traditionally, all Jews are obliged to give 10 per cent of their earnings to a charity or organisation that helps those more vulnerable than themselves.

Thus, the concept of charity is ingrained in the Jewish tradition from a very young age. Looking after our old, educating our children and providing for the vulnerable are all cornerstones of Judaism, the culture and the community. The fundamental value of being a "good Jew" lies in helping those less fortunate, along with the importance of family life and the continuation of Jewish traditions.

I am proud of my faith though honest enough to admit that my work for World Jewish Relief (WJR) is how I feel I can best express my Judaism. WJR's work is targeted at assisting the most vulnerable – saving lives and building livelihoods based on our own Jewish values. Our work seeks to provide sustenance and opportunity to those in desperate need who are unable to fend for themselves.

The vast majority of WJR’s work seeks to support the hidden Jewish communities of eastern Europe and the former Soviet Union that were ravaged first by the Holocaust and then under Soviet rule. There are over 1.2 million Jews in the region, including survivors of those who have faced decades of hardship in the Nazi and Communist eras. A huge percentage of these people also live far below the poverty line, struggling daily to feed their children and protect their elderly. In Ukraine alone, more than 100,000 Jewish people face the anguish of choosing between clothing their children, keeping their homes warm and buying medication. They are deprived of even the simple necessities of running water or appropriate footwear for the harsh winter months. As a son and a father, I cannot bear to imagine my family living in these conditions and I am therefore driven daily to better the lives of such families, in any small way that I can.

I travel to WJR’s recipient communities every few months and never cease to be at once saddened and inspired by what I see and those I speak to. Families who have to travel hundreds of miles to find work, who have been abandoned by relatives and live in what can only be described as hovels maintain a level of positivity and hope. Further, they are proud to be Jewish.

The Jewish faith promotes the Talmudic concept of ‘Tikkun Olam’ – healing the world. In this light, WJR looks beyond Jewish communities and the charity is proud of its global perspective, working both in the former Soviet Union and east and southern Africa to support non-Jewish communities. We recognise that particularity must lead to universality, not to inwardness and exclusion. Because as a community we recall our own historical pain, we become sensitised to other people's pain. We cannot eat in comfort while others go hungry. We cannot celebrate our riches while so many live in poverty. This is why, historically, those who follow Judaism have been among the leaders in the fight against injustice, poverty, homelessness and oppression. To be a Jew involves being true to your faith while being a blessing to others regardless of their faith.

Paul Anticoni is the Chief Executive of World Jewish Relief

www.newstatesman.com - Judaism and charity

Charity is so often a hallmark of faith, just as justice is so often the very spirit of religion. Islam is a complete way of life and within this there is a duty to serve those who are less privileged than ourselves.

As a Muslim, I have a sense of responsibility to share my wealth with others. This is not hard to do since Muslims know that their wealth does not belong to them. We are trustees but ultimately everything we have belongs to God. It is this premise that forms the basis for the first type of charity in Islam, zakah.

Zakah means purification and comes from the Arabic verb zaka, which also signifies “to thrive,” “to be wholesome,” and “to be pure.” Muslims "purify" their wealth by giving a portion of it every year in charity. All Muslims with excess wealth must pay zakah.

The duty of paying the zakah differs from any other religions and their charity regulatory systems. Its purpose is to balance out social inequality by assisting those who are in need.

The Qur'an advises Muslims "…to perform the worship and pay the zakah…" (chapter 2: verse 43) and warns us of the need for material sacrifice if we wish to attain God’s pleasure: "By no means shall you attain righteousness, unless you give of that which you love.” (Chapter 3: verse 92)

Sadaqah, or voluntary charity is the second main form of charity in Islam. It purifies the soul from the malevolence of greed. In my own personal experience, when giving sadaqah, it has left me with a sense of peace and a deep realisation that I am not the true owner of any wealth that I have; God is.

Charity can also be performed in other forms which are non-monetary such as voluntary work, helping others, or using one’s talents and skills for good causes. In Islam any good word or deed is regarded as an act of charity. The Prophet (peace be upon him ) said: "And your smiling in the face of your brother is charity; your removing of stones and thorns from people's paths is charity, (to avoid potential threat from their way) and your guiding a man gone astray in the world is charity for you".

Many Muslims in Britain today feel it is their responsibility to share their blessings with those who have less. Several UK Muslim charities, like Islamic Relief, were set up to meet this growing demand. Initially, they focused on implementing humanitarian aid and development programmes in predominantly Muslim countries, but many British Muslims now feel the need to see their charity reach others of all backgrounds who are also in need.

I am proud that I work for an organisation that provides assistance to those that need it most regardless of religion, race or ethnicity. In my own role I have also seen the difference it makes when charities from different faiths unite to campaign for social or environmental justice. On these occasions it is clear just how much the different faiths have in common, especially when it comes to helping our neighbours in humanity.

This year Islamic Relief celebrates its 25th anniversary. For the organisation this is a time to reflect and to give thanks to all those who have supported us over the years. We feel blessed whenever anyone, Muslim and non-Muslim, entrusts us with their money. We are the temporary guardians of this money and have a great responsibility to ensure that it is used in the best possible way in order to meet the needs of those we work with and to please God.

Samia Ahmed is the Senior Development Education Coordinator at Islamic Relief.

www.newstatesman.com - Charity in Islam

What is charity? A guilty handful of coins rattled into a box on a street corner? The nudge of conscience at Christmas?

A common understanding of charity is what many people of faith would call ‘almsgiving’ - a strong tradition in both Christianity and Islam - as well as Buddhism and other faiths. During Lent, for example, Christians are urged to pray, to fast and to give alms (money or goods) to people in need. Motivation is important - in both Christianity and Islam giving alms in secret is better than receiving human praise for the practice.

Charity in Christianity is not just almsgiving, and should not be seen only as an obligation or duty. Charity is love. Christians believe that God’s love and generosity towards humanity moves and inspires us to love and be generous in response.

Jesus taught that to love God and to love neighbour are the greatest commandments. Charity is not an optional extra, but an essential component of faith. In Matthew’s Gospel (chapter 25), Jesus identifies himself with those who are poor and excluded, and teaches that we will be judged, not on how beautiful our altars are, but on the way that we treat others. We cannot profess to worship God in church, yet not express that love practically to our neighbour. And our neighbour is not just someone local to us. In the story of the Good Samaritan Jesus made clear that our neighbour may be someone on the other side of the world, who is not ‘one of us’ but different. Because of our common humanity - because we are each created and loved by God - we cannot allow anyone to go without what is needed for a dignified life.

The early saints of the Christian church had a very challenging view of charity. They argued that what God provides generously and freely is effectively ‘stolen’ by those who hoard their wealth instead of sharing what they have with those in need. A Christian understanding of charity is far more radical and demanding than simply giving from what we have ‘left over’. Christians believe that anything that we have is a gift from God and does not belong exclusively to us. It must be shared if there is someone who needs it more.

Later church teaching expresses this love towards others as ‘solidarity’ with those in need. If we live by this principle, when we act out of charity or love we do not do it out of patronising pity, but out of commitment to the common good, so that every human being can reach their full potential.

For Christians, participation in movements for change such as Make Poverty History and livesimply are expressions of their faith and charity in action, similiar to a commitment to prayer and providing financial support for charities. Rather than being other-worldly Christians are often at the forefront of movements for social change, because love of God and love of thy neighbour are indivisible.

Charity, for Christians, is not a demeaning hand-out; it is a vibrant expression of love.

Linda Jones is the Head of Spirituality at CAFOD (Catholic Agency for Overseas Development).

www.newstatesman.com - Christianity and charity

I have been asked to write about how feminism informs my understanding of faith and if and how faith influences my feminist views. I’ve discussed the intersection between Islam and feminism many times before and every time I have clarified that I do not like to call myself a feminist; yet, the label continues to stick!

The truth is that long before I learned about feminism, I had begun to glimpse a message of sexual equality in the Qur’an. Perhaps this is paradoxical given that all the translations and interpretations that I read growing up were by men and given that I was born and raised in Pakistan, a society that can hardly be considered egalitarian. Yet, the Qur’an’s message of equality resonated in the teaching that women and men have been created from a single self and are each other’s guides who have the mutual obligation to enjoin what is right and to forbid what is wrong.

But, then, there are those other verses that Muslims read as saying that men are better than women and their guardians and giving men the right to unfettered polygyny and even to beat a recalcitrant wife. To read the Qur’an in my youth was thus to be caught up in a seemingly irresolvable and agonizing dilemma of how to reconcile these two sets of verses not just with one another but also with a view of God as just, consistent, merciful, and above sexual partisanship.

It has taken the better part of my life to resolve this dilemma and it has involved learning (from the discipline of hermeneutics) that language--hence interpretation—is not fixed or transparent and that the meanings of a text change depending on who interprets it and how. From reading Muslim history, on the other hand, I discovered that Qur’anic exegesis became more hostile to women only gradually and as a result of shifts in religious knowledge and methodology as well as in the political priorities of Muslim states. And, from feminism, I got the language to speak about patriarchy and sexual equality. In other words, it was all these universes of knowledge that enabled me to encounter the Qur’an anew and to give voice to my intuition that a God who is beyond sex/ gender has no investment in favoring males or oppressing women either.

Most Muslims, however, are unconvinced by this argument and it may be because viewing God’s speech (thus also God) as patriarchal allows the conservatives to justify male privilege and many progressive Muslims to advocate for secularism on the grounds that Islam is oppressive. As for me, I continue to respond to the Qur’an’s call to use my reason and intellect to decipher the signs (ayat) of God. Thus far, such an exercise has only brought me to more liberatory understandings of the text itself.

Asma Barlas is professor of Politics and director of the Center for the Study of Culture, Race, and Ethnicity at Ithaca College, New York.

www.newstatesman.com - Islam and feminism