The Pluralism Project at Harvard UniversityInternational Portrait
International Portrait: Jordan (2008)
Jordan is located in the Middle East bordering Syria, Saudi Arabia, Iraq, and Israel. The religious landscape of Jordan is overwhelmingly Muslim with a small percentage of the population that is Christian, Druze, and Baha’i. Islam is the only constitutionally recognized religion; however, the constitution guarantees religious freedom to all government recognized religions, including thirteen Christian denominations. In recent years there have been reports of social and religious discrimination toward those of minority faiths, particularly Christians and Baha'is. The deportation of a number of evangelical Christians, along with rising anti-American sentiment and reports of Islamic extremism, have generated questions about the present state of religious pluralism in Jordan. Despite these concerns, many consider the Jordanian government an example of religious tolerance between Muslims and Christians in the Middle East.
Statistics and Demographics
According to the U.S. International Religious Freedom Report 2007, Jordan is 92% Sunni Muslim, 6% Christian (primarily Greek Orthodox), and 2% Druze, Shi’a Muslim, and Baha’i. Other sources estimate the percentage of Christians to be much smaller - somewhere around 3%. Those of no religious tradition are still required by the government to register, complicating efforts to document the number of atheists and non-religious individuals in Jordan. Religious minorities can be found throughout Jordan, although some areas have higher concentrations than others. The Druze population, estimated at between ten to twenty thousand, is located primarily along the Syrian border, with communities in northern Azraq, Amman and Zarka. Some of the larger Christian communities can be found in Husn and Fuheis, close to the capital Amman. Since the start of the war in Iraq in 2003, a large number of Iraqi citizens have fled their homeland into Jordan. Some organizations and news sources have reported that Iraqi refugees number as many as one million. A 2007 study conducted by the Jordanian Government and the Norwegian Research Institute Fafo reports a more moderate estimate of between 450,000 to 500,000 Iraqis, or 9% of the total Jordanian population. The study also found that roughly 62% of the immigrant households are Sunni Muslim, 18% Shi'a, and 15% Christian. The remaining 5% of Iraqi households identify themselves as belonging to “other religious affiliations.”Religious History of Jordan
One of the oldest civilizations in the world, the territory that comprises modern-day Jordan has a rich religious history dating back thousands of years. Located between Mecca, the holiest place on earth for Muslims, and Jerusalem, which is sacred to all three of the Abrahamic faiths, Jordan has played a central role in the religious history of Judaism, Christianity, and Islam. Its geographical importance to Jews, Christians, and Muslims serves, in part, to explain the development of religion in Jordan, as well as the historical relationship between Jews, Christians, and Muslims in the Middle East.
History of Christianity in Jordan
Historical roots for Jews, Christians, and Muslims run deep in Jordan, and indeed throughout the entire region; however, it was not until the fourth century C.E. (the division of the Roman Empire) that Christianity emerged as a dominating force. During this time Jordan fell under the control of the Byzantine Empire, which began a campaign of Christianization across the Middle East. Christianity soon became the official state religion of Jordan under the Byzantine Empire, but with mixed success: it flourished in the cities and larger towns but failed to take root in the countryside due in part to competition from native religious practices.
By the fifth century C.E. the Byzantine Empire was on its way to becoming one of the most powerful economies in the world. This economic success created new development opportunities and spurred population growth. For Christians, increased wealth allowed for the construction of more churches and chapels, which in turn helped spread Christianity throughout the region. The once difficult to convert countryside - populated with followers of native religions - witnessed an increase in conversions to Christianity during this period. Under the reign of Emperor Justinian (527-65 C.E.) church-building efforts continued to expand significantly, depriving native religious traditions of land and resources; pagan temples found in old Roman settlements were plundered by Christians to help offset the cost of ornately designed Christian churches.
In the sixth and seventh centuries C.E. Jordan saw a decline from its previous period of economic prosperity. Depopulation brought on by the plague in 542 C.E. - which killed off much of the population - and the Sassanian invasion of 614 C.E. crippled the economy and society. The Sassanians, who had ruled Persia and Iraq since the third century, managed to repel the Byzantine forces and rule the area for fifteen years.
History of Islam in Jordan
Islam was introduced to Jordan during the seventh century C.E., following its rapid rise throughout the Middle East beginning with Prophet Mohammad’s migration (hijra) from Mecca to Medina in 622 C.E. Mohammed ruled in Medina for eight years and after strengthening his army, managed to take over Mecca and later various parts of the Middle East, including Jordan. Under the leadership of Mohammed, it took the Arab army ten years to defeat the Byzantine Empire’s control over what are today the countries of Syria, Palestine and Jordan. This marked the beginning of a long period of rule under various Islamic dynasties.
The first Islamic empire to rule over the land of Jordan was the Umayyad Dynasty (661-750 C.E.). Jordan prospered during this time because of its proximity to the Syrian capital city of Damascus, which served as a crossroads for Muslim pilgrims on their way to visit holy sites. Many converted to Islam from Christianity during the Umayyad Dynasty, though Christianity was still widely practiced until the eighth century. Another major change under the Umayyad Dynasty was that Arabic eventually replaced Greek as the vernacular language of the region. The spread of Islam in the region was closely tied to the spread of the Arabic language, which can be evidenced today in Jordan as both are granted official status in the Jordanian Constitution.
Other dynasties were to follow, most notably the Fatimid Dynasty in the 12th century C.E. During the Fatimid Dynasty the Crusades emerged, placing Jordan in the middle of the “Holy Wars” between Muslims and Christians. In 1095 the emperor of Constantinople, Alexius, reported to his European allies that his city was susceptible to attack by Muslim Turks, and that such an attack was indeed eminent. Pope Urban II responded to Alexius' call for help by gathering Christian military support to protect Constantinople and reclaim Jerusalem from Muslim control. The Christian forces reclaimed Jerusalem and then proceeded to build a fortress in Jordan to repel invaders. However, the Christian reign was short lived, as the Muslim commander Saladin defeated the Crusaders in 1187 C.E., paving the way for the reemergence of Muslim control. The Islamic Mamluks defeated the last Crusader stronghold in 1291.
Over the subsequent two centuries empires rose and fell, and control of the country changed hands regularly, although the cost of life was not as great as during the Crusades. Jordan eventually fell into the hands of the Ottoman Empire in 1516 C.E. Under the Ottoman Empire, Shari'a law was enforced in the towns and the countryside, but tribal law was practiced in the desert. The Ottomans used the millet system, which granted minority religions the freedom to establish their own set of laws and system of taxation. Under the millet system non-Muslims were granted autonomy to manage their own personal and religious affairs so long as they swore loyalty to the Empire. A similar system exists in Jordan today allowing minority religions their own system of justice. During the 400 years of Ottoman control, European governments also established case-by-case treaties with the Ottoman court to protect their diplomats from Shari'a law - similar to the “diplomatic immunity” practiced between many governments today. Additionally, both France and Russia claimed a special right to protect their religious communities (Roman Catholicism and Greek Orthodoxy, respectively) living under Ottoman control.
During World War I the King of the Arabs, Sharif Hussein bin Ali, joined forces with the British to fight the Ottoman Empire in what is known as the Great Arab Revolt (1916-1918). Two main reasons led the Arabs to join sides with the British: first, the revolt occurred during a time of reform in the 19th century during which the Ottoman Empire was gradually shifting from an Islamic and pluralistic mode of governance to an increasingly secular model based on European models. In the course of this process the Ottomans stopped pursuing their pluralistic policies, which gave rise to a Turkish nationalism that upset many Arabs. This is known as the Tanzimat period (1839-1876), during which the Empire attempted to Westernize and modernize the region by reducing theological dominance, establishing secularized schools, and reforming the judicial system. The second reason was that Sharif Hussein saw an opportunity to liberate his people from Turkish rule by siding with the British, because in exchange for Arab cooperation the British promised a unified Arab kingdom - a promise it would, according to the Muslim world, renege on because of wartime promises to other allies. It was not until March 22, 1946 that Jordan was granted independence from British rule.
Two years later the creation of the state of Israel prompted Jordan and its Middle Eastern neighbors (Lebanon, Syria, Egypt and Iraq) to declare war on Israel. Israel won the 1948 Arab-Israeli War, a victory that subsequently displaced Arabs living in new state of Israel. According to the United Nations Relief and Works Agency for Palestinians in the Near East (UNRWA), there were 914,000 registered refugees in 1951, three years after the war. This number grew to 4.5 million by 2005. Most refugees ended up in the West Bank while others migrated to Jordan. In 1954, to accommodate the Palestinian migration, the Jordanian government expanded their nationality laws to include Palestinian refugees. Any person with Palestinian nationality before May 14, 1948 who resided in Jordan from December 20, 1949 to February 16, 1954 was granted Jordanian citizenship by the government.
Nineteen years after the first Arab-Israeli War, the 1967 Six-Day war broke out. Jordan, along with its Arab neighbors Egypt and Syria, went to war with Israel. Israel prevailed and ended up acquiring control of the Sinai Peninsula, Golan Heights, and the Gaza Strip from Syria and Egypt. Jordan lost the West Bank and eastern Jerusalem as a result of the war. According to the UNRWA, the Six-Day war displaced approximately 753,000 Palestinians. A small minority of Palestinians fled to Egypt, Syria and Lebanon while most escaped to Jordan. It was not until 1994 that Jordan signed a peace treaty with Israel, which normalized relations and resolved territorial disputes between the two countries.
In recent years Jordan has faced internal and external terrorist threats by what some have called “Islamic extremism.” On November 9, 2005, three simultaneous bombings occurred in hotels in Amman. According to the BBC, the bombings claimed 57 lives and injured 115 others. A 35 year-old Iraqi women who alleged that she was motivated by the killing of her three brothers by the American military in Iraq was unsuccessful in her attempt to blow up another hotel. Abu Musab al-Zarqawi, a Jordanian and alleged frontman for Al-Qaeda in Iraq, claimed responsibility for the bombings. Zarqawi is also believed to be responsible for the Iraqi insurgence against American troops, and the training and smuggling of Jordanian militants to fight in Iraq. On June 7, 2006, Zarqawi was killed in an air strike conducted by the American army.
Anti-American sentiment remains strong in Jordan, aided by the fact some Jordanians are of Palestinian descent and see the Israeli-Palestinian conflict, as well as the current wars in Iraq and Afghanistan, as a continuation of American and Western hegemony in the Islamic world. The Jordanian government has tried to quell the rise of extremism in the country, and on November 1, 2006, introduced anti-terrorism laws. While viewed positively by the Bush administration, the measures were criticized by human rights groups for their failure to conform to the standards of international human rights laws. On November 7, 2006 the international human rights group Amnesty International issued a public statement claiming that the new law “defines terrorist activities in such a way that it could be used as a basis for the arrest and detention of non-violent critics of the government, or others peacefully exercising their right to freedom of expression. The new act also enhances the already excessive powers of Jordan’s security officers to arrest and detain people they suspect may be involved in terrorism.”
As the religious history of Jordan demonstrates, the relationship between Muslims and Christians has seen a number of challenges. At times the relationship has been one of peaceful co-existence, and at other times one dominated by fighting for control of sacred land. Religious roots in the region run deep for both faiths, and for Judaism as well. The 1994 peace treaty between Jordan and Israel, in which the countries agreed to drop economic barriers and cooperate on security and sanitation issues, was a move in the right direction for all three of the Abrahamic faiths to live as neighbors in the Holy Land. Given the government's efforts under King Abdullah II to promote Islam as a peaceful religion in harmony with modernization, and an increased commitment to religious pluralism, it seems likely relations between Muslims and Christians will continue to improve.
Further Historical Resources
Constitution and Religious Freedom
Jordan's constitution, adopted in 1952, established the country as a constitutional, hereditary monarchy with a parliamentary form of government. The king serves both as head of state and commander of the armed forces. The constitution further charges the king with upholding religious freedom for all religions, but stipulates under Article 28 that he must be a Muslim born of Muslim parents. Unlike the king, members of the Council of Ministers can belong to any religious faith, as can most other members of government.
Islam is the official state religion of Jordan, which grants it a measure of privilege over other religions - the most notable benefit is that Muslims are free to convert non-Muslims, while Christians are forbidden by law to proselytize to Muslims. Those groups that do attempt to proselytize - namely evangelical Christian groups - have met bureaucratic resistance when petitioning the government for church recognition, finding themselves relegated to the label of “society” rather than recognized religion. Unlike governmentally recognized religions, societies are required to pay taxes. Despite the fact some Christian groups have been unable to obtain official government recognition, the free exercise of religion for all is granted under the constitution so long as it does not violate public order or morality as defined by the government.
Religious discrimination is prohibited by law, although treatment under the legal system varies depending on religious affiliation. The law treats Muslims and non-Muslims differently - each group has their own tribunal for recourse under the law. According to the constitution, matters concerning the personal status of Muslims are the jurisdiction of Shari'a courts. Personal status issues include religion, marriage, divorce, child custody and inheritance. These issues follow the Hanafi school of Islamic jurisprudence, which applies to cases not explicitly covered under civil status legislation. Within Christian groups, matters of personal status fall under the jurisdiction of the Tribunals of Religious Communities and not Shari'a law. In cases involving people from different religious groups, the civil court has jurisdiction, unless the non-Muslim grants the Shari'a court jurisdiction.
It should be noted that conversion to Christianity from Islam does not change the legal status of the individual, as the apostasy from Islam is considered illegal by the government. With regard to matters of family and property law the individual is still considered a Muslim and thus subject to Shari'a court jurisdiction. However, the opposite--conversion from Christianity to Islam--will change legal jurisdiction to Shari'a courts. As there is no constitutional provision for civil marriage or divorce in Jordan some Christians choose to convert to another denomination, or to Islam, that will perform these services.
Government Policy and Practice
The U.S. International Religious Freedom Report 2007 presents the U.S. State Department's findings on the status of religious freedom in Jordan. The annual report covers government and legal policy on religion, as well as the present state of religious minorities in the country. The 2007 report presents a generally positive, yet cautious view of the status of religious freedom, with some minority religions facing governmental, and in some cases social, discrimination. Unrecognized Christian denominations and Baha'is face the most daunting obstacles to religious freedom. While the government does not prohibit their right to worship freely in public, it does place restrictions on the formation and recognition of their religious institutions.Government Practice Regarding Muslims
The Ministry of Religious Affairs and Trusts oversees Islamic institutions and mosque activities in Jordan. They are in charge of appointing imams, providing salaries for staff members in mosques, managing the centers in which clerics are trained, and providing subsidies for certain mosque activities. The ministry also monitors sermons that are delivered in mosques to make sure they do not incite violence. Preachers must refrain from encouraging any political activities that could provoke unrest in their sermons. On September 11, 2004, the New York Times reported that thirty Muslim clerics were arrested for “abusing podiums” by attacking the United States’ foreign policies. According to officials in the Jordanian Interior Ministry, “the government will not tolerate Muslim preachers whose sermons incite violence against Western targets and inflame anti-American feelings.” The Jordanian Government has taken a strong stance against religious figures using the American Government as a rallying point for religious groups.
The government also monitors how Muslims and Islam are depicted in the media. In January and February 2006, the government arrested Jihad Al-Momani, former chief editor of the weekly newspaper Shihan, and Hussein Al-Khalidi, of the weekly Al Mihar, for printing the Danish cartoons of the Prophet as a gesture of support for the Danish daily, Jyllands-Posten. Both were given the maximum sentence of two months in prison in May 2006 but were released immediately with a bail of 170 USD each. Similarly, in January 2003 a military court found three journalists guilty of ''destabilizing the society, propagating perversity and circulating false rumors” in an article about the Prophet’s sex life. The author of the article was sentenced to six months in prison, while both editors were sentenced to two and three month terms respectively.
In February 2008 the reprinting of cartoons depicting the Prophet Mohammad by at least 17 Danish newspapers once again ignited protests in Jordan. Protesters, many of whom belonged to the Islamic Action Front (IAF) and the Muslim Brotherhood, boycotted Danish products and demanded that the Jordanian government expel the Danish consulate from Amman. Eighteen Jordanian media outlets have followed suit, launching their own campaigns to criminalize and ban blasphemy of Islam and the Prophet. According to an ArabiaBuisness.com article entitled, "Jordan Media to Launch Campaign Against Danish Press," state-media organizations are expected to be part of the protest as well. At the time of writing this portrait, it is unclear as to who will prevail on this issue: the more moderate voices within Islam and the government, or conservative Islamists who seek more laws protecting Islam.
Government Practice Regarding Non-Muslims
By law, religious affiliation for all Jordanians must be recorded on a national identification card or “family book,” which is given to the head of family and functions as proof of citizenship. As noted in the previous section, religious affiliation determines the governing legal body to which an individual is subject, meaning the implications of recording religious affiliation on national identity cards serves as more than just a form of proof of citizenship. For many Muslims this government mandate is default and not as complicated as it is for non-Muslims, whose registration with a religion has far-reaching legal implications.
Where the policy becomes troublesome is with regard to unrecognized religious traditions: namely, the Druze, Baha’i, and some Protestant denominations such as Jehovah's Witnesses, the Church of Christ, and the Christian and Missionary Alliance. Followers of these traditions must register as either Muslim or Christian. Similarly, under the law atheists must also register with a religious tradition. The government’s non-recognition of these groups poses problems in terms of the judicial tribunals outlined above. The Druze and Baha’is do not have their own religious tribunals and must seek permission to be tried in other religious tribunals. For the most part Druze are recognized by the government as Muslim, subject to Shari'a law in matters of personal status. The Baha'i community does not have its own court to adjudicate personal status or family matters; therefore, such cases are also handled by Shari'a courts.
Christianity is recognized by the government as an official religion, but in order for churches to be granted legal recognition, which includes the right to own land and administer marriages and divorces, they must first petition the government. When considering whether to grant such official recognition, the Jordanian government consults other recognized Christian churches and, according to the U.S. International Religious Freedom Report 2007, applies the following criteria: “the faith must not contradict the constitution, public ethics, customs, or traditions; it must be recognized by the Middle East Council of Churches; the faith must not oppose the national religion; and the group must include some citizen adherents.” There have not been any reports of banned religious groups, although denominations the government deems as threatening to the public order, or churches that might engage in activities that violate the law, such as churches actively evangelizing Muslims, are denied official recognition. Of the Christian denominations that have applied for legal recognition, the government officially recognizes thirteen: the Greek Orthodox, Roman Catholic, Greek Catholic, Armenian Orthodox, Maronite Catholic, Assyrian, Coptic, Anglican, Lutheran, Seventh-day Adventist, United Pentecostal, Latter-day Saints, and Presbyterian churches.
The Jordanian government has also been known to pose questions of religious affiliation to individuals applying for government work. Whether answers to such questions are a determining factor in securing a job remains unknown; however, the government does reserve a minimum number of government positions for Christians. In the lower house of Parliament a minimum of 9 out of 110 seats are reserved for Christians. The same benefits do not apply to members of the Druze and Baha'i faiths, although they are still able to serve in government positions under a different religious classification.
In terms of religious education, non-Muslims have had difficulty establishing their own centers for religious instruction. The constitution allows for Christian congregations to establish their own schools, as long as the congregation abides by the law and allows for government control of curriculum and orientation. Baha'i are not allowed to register schools with the government. In recent years the Jordan Evangelical Theological Seminary (JETS), which educates men and women in becoming Christian missionaries, has had difficulty registering as a seminary due to the fact that religion is the only subject matter taught. Presumably, the Jordanian government had problems with JETS’ unwillingness to grant the government oversight over their curriculum, resulting in JETS being registered as a cultural center. As of the writing of this article, JETS does not have accreditation from the Jordanian government.
Jordan and Christian Proselytization
Today, Christians are able to worship openly and freely in Jordan, facing only limited restraints in comparison to other Christians in the region. Despite these indications of a continuing and positive relationship between Christians and the government, the recent deportations of 27 Christians has upset some evangelical Christian groups, particularly groups located in the United States. Compass Direct News, the first to report the deportations on January 29, 2008 in an article entitled, "Jordan: Authorities Expel Foreign Christians," suggests the reasoning behind the refusal of residence permits and subsequent deportations has little to do with individuals' alleged violations of their legal terms of residence in Jordan, but rather the "public proselytism" of Muslims, which is against government policy, and which "deeply offended religious and public sensibilities."
Other news sources have painted a different picture of the deportations of evangelical Christians. A March 23, 2008 article by the American Chronicle by Dr. Muhammad Shamsaddin Megalommatis entitled, "Are Evangelicals Triggering Islamic Radicalization in Jordan?", describes the deportations as necessary to subvert an increase in Islamic extremism. The article cites a number of Christian churches in Jordan who have criticized evangelical churches as acting under the guise of charitable organizations, when in fact their main goal is to convert Muslims. The government of Jordan also issued a statement on February 4, 2008 explaining its reasons for the deportation of evangelicals, which include illegal activities, religious extremism, and causing division between Muslims and Christians.
Interfaith Activity
The Jordanian government under King Abdullah II has been widely heralded as a paragon of Muslim-Christian relations in the Middle East. State sponsorship of interfaith organizations between Muslims and Christians has increased considerably since 2001, as has the number of interfaith conferences. In January 2008 the country hosted its third international conference on interfaith coexistence in Amman, "Coexistence and Peacemaking," organized by the Jordanian Interfaith Coexistence Research Center (JICRC). Conference participants endorsed "A Common Word Between Us and You," an open letter signed by 138 prominent Muslim scholars from around the world in late 2007 addressing the common ground between Islam and Christianity, and praised the JICRC for its role in birthing "The Amman Message," a statement which seeks to clarify the true nature of Islam.
The influence of the members of the monarchy such as King Abdullah II and his uncle, Prince El Hassan bin Talal, in supporting these interfaith efforts and organizations cannot be underestimated. Ultimately, the royal family has promoted a form of moderate Islam that aims to challenge commonly held stereotypes of Islam and Muslims worldwide.
Interfaith Centers/ Organizations
Jordanian Interfaith Coexistence Research Center (JICRC)The JICRC was founded by Father Nabil Hadad, a Melkite Roman Catholic priest, it "was established with the aim of using research, dialogue and practical initiatives to promote values of peaceful interfaith coexistence." The Pluralism Project’s profile on JICRC can be found here.
Royal Institute for Interfaith Studies (RIIFS)
The RIIFS was founded in 1994 with the support of Prince El Hassan bin Talal. RIIFS is an academic non-profit organization whose purpose is to provide a venue for the study and discussion of religion across traditions. It focuses on Christianity in Arab and Islamic society, yet over the years the organization has broadened its focus to include issues of religious and cultural diversity. The Pluralism Project’s profile on RIIFS can be found here.
The RIIFS was founded in 1994 with the support of Prince El Hassan bin Talal. RIIFS is an academic non-profit organization whose purpose is to provide a venue for the study and discussion of religion across traditions. It focuses on Christianity in Arab and Islamic society, yet over the years the organization has broadened its focus to include issues of religious and cultural diversity. The Pluralism Project’s profile on RIIFS can be found here.
Jordan Interfaith Action (JIA)
JIA is an interfaith youth network that seeks to promote peace and religious understanding through interfaith dialogue with youth from around the world. The JIA regularly holds conferences, both regionally and internationally, involving Jews, Christians, and Muslims. On a regional level, JIA has promoted religion as a solution to problems facing the Middle East rather than the cause. Globally, the network has sent members to Chicago--partnering with other interfaith organizations such as the Interfaith Youth Core--in order to build bridges between different faith traditions.
JIA is an interfaith youth network that seeks to promote peace and religious understanding through interfaith dialogue with youth from around the world. The JIA regularly holds conferences, both regionally and internationally, involving Jews, Christians, and Muslims. On a regional level, JIA has promoted religion as a solution to problems facing the Middle East rather than the cause. Globally, the network has sent members to Chicago--partnering with other interfaith organizations such as the Interfaith Youth Core--in order to build bridges between different faith traditions.
Relevant Research Centers
Al Urdun Al Jardid Research Center (UJRC)UJRC is a non-governmental research center that conducts research on ways to provide sustainable development in Jordan as well as the Middle East. According to their website, the organization focuses on developing scientific research, administering discussions and dialogues, organizing conferences and workshops, and exchanging expertise and experience with other regional and international organizations.
The Royal Aal Al-Bayt Foundation Institute for Islamic Thought
The Royal Aal Al-Bayt Foundation Institute for Islamic Thought was founded by the late King Hussein. It serves as an Islamic research center, conducting projects that deal with issues such as Qur’anic exegesis (tafsir), translation of the Qur’an, and treatment of non-Muslims in Islam. Among one of the most prominent successes of this organization is their website, ALTAFSIR.COM, which acts as a resource for Qur’anic translation and exegesis.
The Royal Aal Al-Bayt Foundation Institute for Islamic Thought was founded by the late King Hussein. It serves as an Islamic research center, conducting projects that deal with issues such as Qur’anic exegesis (tafsir), translation of the Qur’an, and treatment of non-Muslims in Islam. Among one of the most prominent successes of this organization is their website, ALTAFSIR.COM, which acts as a resource for Qur’anic translation and exegesis.
Christian Organizations
Catholic Near East Welfare Association (CNEWA)CNEWA is a papal organization that oversees Catholicism in the Near East region. In Jordan they provide summer bible camp programs for Jordan's youth and health care services for refugees.
Evangelical Lutheran Church in Jordan & the Holy Land (ELCJHL)
One of ELCJHL’s six congregations is in Amman, Jordan. According to their website, the congregation in Jordan is comprised primarily of refugee families who fled their war-torn homeland as a result of Palestinian and Israeli fighting. The church offers education programs and has established four schools in the region.
One of ELCJHL’s six congregations is in Amman, Jordan. According to their website, the congregation in Jordan is comprised primarily of refugee families who fled their war-torn homeland as a result of Palestinian and Israeli fighting. The church offers education programs and has established four schools in the region.
Jordan Baptist Convention
Launched in 1957, the Jordan Baptist Convention is comprised of 20 churches and over 1,300 members. Nabeeh Abbassi is the president of the Jordanian Baptist Convention and also the pastor of Husn Baptist Church. The organization operates two schools in Jordan -- one in Amman and another in Ajloun. The school in Amman has over 1,200 students. Roughly 60% of the student body is Christian and the other 40% Muslim. More information on the Jordan Baptist Convention can be found here.
Launched in 1957, the Jordan Baptist Convention is comprised of 20 churches and over 1,300 members. Nabeeh Abbassi is the president of the Jordanian Baptist Convention and also the pastor of Husn Baptist Church. The organization operates two schools in Jordan -- one in Amman and another in Ajloun. The school in Amman has over 1,200 students. Roughly 60% of the student body is Christian and the other 40% Muslim. More information on the Jordan Baptist Convention can be found here.
Jordan Evangelical Theological Seminary (JETS)
A non-denominational Christian seminary, JETS has an average annual enrollment of 110 students, one-third of whom are female. JETS has a complicated history with the Jordanian Government, which has criticized JETS for its evangelical training. As of the writing of this article, the Government does not allow JETS to admit Muslim students, nor is it accredited by the Jordanian Government.
A non-denominational Christian seminary, JETS has an average annual enrollment of 110 students, one-third of whom are female. JETS has a complicated history with the Jordanian Government, which has criticized JETS for its evangelical training. As of the writing of this article, the Government does not allow JETS to admit Muslim students, nor is it accredited by the Jordanian Government.
Young Women’s Christian Association of Jordan (YWCA)
The YWCA of Jordan is a national organization with a total membership of over 900 women and youth. They offer educational services, vocational training, and family counseling for women.
The YWCA of Jordan is a national organization with a total membership of over 900 women and youth. They offer educational services, vocational training, and family counseling for women.
Middle East Council of Churches (MECC)
Founded in 1974, the MECC is a fellowship of Christian churches in the Middle East representing the ecumenical movement in the region. It focuses on strengthening the relations between churches, as well as between Christians and non-Christians. The Evangelical Lutheran Church in Jordan is part of the MECC.
Founded in 1974, the MECC is a fellowship of Christian churches in the Middle East representing the ecumenical movement in the region. It focuses on strengthening the relations between churches, as well as between Christians and non-Christians. The Evangelical Lutheran Church in Jordan is part of the MECC.
Muslim Organizations
Youth Muslim Women's Association (YMWA)YMWA was founded in 1972 under the patronage of HRH Princess Sarvath El Hassan. Similar to the YWCA, the YMWA seeks to raise awareness on issues pertaining to female youth, and provide opportunities for the socially disadvantaged through education and vocational training.
Other Resources
Bibliography
Badr, Habid. Christianity: A history in the Middle East. World Council of Churches: Beirut, Lebanon, 2005.
Lindholm, Charles. The Islamic Middle East: Tradition and Change. Malden, MA: Blackwell Pub.,
2002.
Moaddel, Mansoor. Jordanian exceptionalism: a comparative analysis of state-religion relationships in
Egypt, Iran, Jordan, and Syria. New York: Palgrave, 2002.