Yes, we have to be aware of abuse and guard against it, but we also have to protect values such as trust and friendship - be vigilant but also maintain a generosity of spirit - and getting that balance right is difficult for civil society, but is especially problematic for faith groups as a religious approach tries to assume the best in people.
If we are to prevent radicalization, Muslim disenfranchisement, and a generation of disengaged youth left vulnerable to fundamentalist ideology, we must find a way forward, and engagement and mutual cooperation lie at the heart of the answer.
Indeed it is precisely religious promotion of justice and the common good in the public square, deemed out-of-order, by the tabloids, that was once the intellectual meat of politics.
These rules aren't instructions on how to be funny. They certainly won't stop anyone taking offence. These rules are, however, a statement of what I hope is a reasonably clear moral position which preserves the right to criticise and caricature in such a way that the ideals of a liberal society are still upheld.
The global silence on the targeting of the Shia in Pakistan is sickening... Next time you hear a political leader speak about human rights, why don't you ask him where his voice was when Shia were being murdered in Pakistan? The Shia of Pakistan are an asset to Pakistan which should be protected at all costs. As politicians have rightly mentioned, if Jews left Europe, Europe would not be Europe any more. Well, if the Shia of Pakistan left Pakistan, Pakistan would not be Pakistan any more.
This problem needs to be dealt with properly, and must be tackled with caution. However, to resolve it, we must first acknowledge that the problem actually exists. A massive step for the vast majority. Then again, to acknowledge a problem exists, we must first feel that the grief it causes matters.
What a sadness then that late in the evening someone showed me a headline in the Daily Mail saying that I had apologised for the RAF bombing the Nazis. No honest reading of what I said in the church and on the BBC afterwards could come anywhere near such an idea.
Andrew Marr repeatedly asked Tristram Hunt on the Andrew Marr Show on the Sunday after Question Time "can an unqualified nun be a good teacher?" Hunt should have been bold enough to not shirk the question, as he did, but instead pointedly respond with the reasonable point that being divinely ordained isn't a sufficient criterion to justify teaching young people
Where is the full on media coverage that we should expect to receive when a tragedy like this has occurred? Where are the protests, the standing united against terror attacks that we see on the news for these killings? Were they not innocent souls that have been taken unjustly?
Speaker after speaker last Saturday warned of an Islamist agenda of stealthy, creeping, subtle Sharification. This involves sustained attempts by Islamists to pressure public institutions, in the name of religious freedom and multiculturalism, to make special allowances for their reactionary sectarian clerical values.
I would like my children to have an understanding of different religious worldviews, and in turn, I want other kids of all faiths to understand theirs, and how it shapes the choices and decisions they make in life.
I think we're a bit embarrassed about talking about the actual experience of faith here in the UK. But surely it's this that enables people to struggle with theodicy but believe in, love, and even trust in God anyway.
n Jordan, a moderate yet socially-conservative country and for long a beacon for religious co-existence in a turbulent region where intolerance and hate speech is on the rise, a Sharia court has allowed a minor to convert to Islam.
For me, the question of whether or not God is real is not the point of this discussion but the pinnacle message that should be taken from what Fry so eloquently said is that, were God real, why would we want to worship such an entity?
When I wore the hijab there was nothing unusual that happened to me and nothing very different that I experienced while going about my day - most of the time I forgot it was there. I realised that it was more of an experience for myself, rather than an experience to judge the reactions of other people towards me.
Some are very relaxed and comfortable with their religious stance and are equally happy to befriend an atheist such as myself. I regularly espouse on my timeline my disdain for religion, but can of course separate the religion from the person.