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Nor are these important differences limited to theory, but rather manifest themselves in reality: when jihadists attack in the name of Islam, such as on 9/11, high-ranking Muslim clerics praise them and Muslims celebrate in the streets; conversely, no Christian preacher has praised Breivik’s terrorism, nor are Christians dancing.
The report continues:
“Breivik is not a Christian. That’s impossible. No one believing in Jesus commits mass murder,” Bill O’Reilly said on his Fox News show. That makes sense to Joyce Dubensky, CEO of the Tanenbaum Center for Interreligious Understanding. She said it also makes sense that “millions of Muslims say Osama bin Laden is not a Muslim, that no one who believes in the prophet Muhammad commits mass murder.”
Note again how the stress is entirely on what people “believe” and “say”—not what Christian and Muslim doctrines so unequivocally teach. Worse, that “millions of Muslims say Osama bin Laden is not a Muslim” is a curious assertion, considering that the Obama administration saw that the arch-terrorist was given an Islamic burial so as not to anger the Muslim world (jihadists who go down in sea receive double the brownie points that land-dying jihadists receive—which are already considerable, a la 72 celestial concubines, etc.).
The one rare mention in the report of actual teachings comes from another psychology professor: “If you’re a Christian and you see this Norway murderer, you say, I have these teachings and I haven’t murdered anyone, so the teachings can’t be the problem. But if you’re talking about the ‘other,’ it’s different. And if you don’t know what the actual Muslim teachings are, it seems like a plausible explanation.”
Quite the contrary, if you know what Islam teaches concerning the jihad and the non-Muslim—tellingly known as the “infidel”—violence becomes a very “plausible explanation.”
If lamentable, none of this is surprising: because Western secularists cannot fathom the importance of doctrine to believers; cannot take religion seriously—seeing all scriptures as little better than poetry to be interpreted any which way—they project their indecisive worldview onto the decisive “other,” much, ironically, to secularism’s own detriment.
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