Rick Warren has joined anti Israel activist Colin Chapman, heretical Emergent church guru Brian Maclaren, apostate positive thinking church marketing demagogue of the now bankrupt Chrystal Cathedral Robert Shuller, and Korean advocate of a hybred of Christinity and mystical Buddhism Yongee Cho as a signatory of the Yale Chrislam document identifying YHWH the God of Israel and the Judeo Christian scriptures with the ancient Nabaten moon god allah of Islam.

I NOW HAVE THE OFFICIAL YALE UNIVERSITY COVENANT SIGNED BY RICK WARREN. This is proof positive that he is a signed partner in promoting the Covenant between Islam and our Jehovah God as one God now named "Chrislam". I'm simply printing for you the entire covenant and also coping his and other name from this document. Below is the exact list directly from the web page itself. Please note the underlined names mentioned here, and on the radio program: Robert Schuller, Rick Warren, Brian D. McLaren an David Yonggi Cho. Check the list for other names you might be familiar with. There are hubdreds of ministers thet may include your Pastor or leaders in your denominations. Check the large list of names on this offocial list from Yale. http://www.yale.edu/faith/acw/acw.htm

While thousands of Arabs and former Islamic believers are coming to Christ and experiencing forgiveness and the "New Birth" by the Cross, American Apostate ministers are turning to Chrislam. Say what you please, but the Bible has made it plain, "seeing they crucify to themselves the Son Of God afresh and put Him to an open shame." (Hebrews 6:6b) This crowd, unless they repent with great sorrow will spend eternity in a "devil's hell".
Rev. Colin Chapman, Former Lecturer in Islamic Studies, Near East School of Theology, Beirut, Lebanon, and author of Whose Promised Land?

Ellen T. Charry, Assoc. Professor of Systematic Theology, Princeton Theological Seminary
David Yonggi Cho, Founder and Senior Pastor of Yoido Full Gospel Church, Seoul, Korea
Hyung Kyun Chung, Associate Professor of Ecumenical Studies, Union Theological Seminary in New York
Rev. Richard Cizik, Vice President of Governmental Affairs, National Association of Evangelicals
Elsie McKee, Archibald Alexander Professor of Reformation Studies and the History of Worship, Princeton Theological Seminary
Scot McKnight, Karl A. Olsson Professor in Religious Studies, North Park University, Chicago, IL
Brian D. McLaren, Author, Speaker, Activist
C. Edward McVaney, Retired Chairman, CEO and President, J.D. Edwards and Company
Kathleen E. McVey, J. Ross Stevenson Professor of Early and Eastern Church History, Princeton Theological Seminary
Warren C. Sawyer, President and CEO, The Caleb Foundation, Swampscott, MA
Rev. Dr. Christian Scharen, Director, Faith as a Way of Life Program, Yale Center for Faith & Culture
Rev. Dr. Robert Schuller, Founder, Crystal Cathedral and Hour of Power
Elizabeth Sch ƒ ¼ssler Fiorenza, Krister Stendahl Professor of Divinity, Harvard Divinity School
Francis Sch ƒ ¼ssler Fiorenza, Stillman Professor of Roman Catholic Studies, Harvard Divinity School
Charlotte R. Ward, Associate Professor of Physics, Emerita, Auburn University and Life Deacon, Auburn First Baptist Church
Charles H. Warnock III, Senior Pastor, Chatham Baptist Church, Chatham, VA
Rick Warren, Founder and Senior Pastor, Saddleback Church, and The Purpose Driven Life, Lake Forest, CA
Very Rev. Debra Warwick-Sabino, Rector, Grace Episcopal Church, Fairfield, CA
Mark R. Wenger, Director of Pastoral Studies, Lancaster Eastern Mennonite Seminary P.O., Lancaster, PA

Yale Center for Faith and Culture

IN THE NAME OF THE INFINITELY GOOD GOD WHOM WE SHOULD LOVE WITH ALL OUR BEING. This Title and document is word for word from the following Website:http://www.yale.edu/faith/acw/acw.htm

Preamble

As members of the worldwide Christian community, we were deeply encouraged and challenged by the recent historic open letter signed by 138 leading Muslim scholars, clerics, and intellectuals from around the world. A Common Word Between Us and You identifies some core common ground between Christianity and Islam which lies at the heart of our respective faiths as well as at the heart of the most ancient Abrahamic faith, Judaism. Jesus Christ's call to love God and neighbor was rooted in the divine revelation to the people of Israel embodied in the Torah (Deuteronomy 6:5; Leviticus 19:18). We receive the open letter as a Muslim hand of conviviality and cooperation extended to Christians worldwide. In this response we extend our own Christian hand in return, so that together with all other human beings we may live in peace and justice as we seek to love God and our neighbors.

Muslims and Christians have not always shaken hands in friendship; their relations have sometimes been tense, even characterized by outright hostility. Since Jesus Christ says, "First take the log out your own eye, and then you will see clearly to take the speck out of your neighbor's eye" (Matthew 7:5), we want to begin by acknowledging that in the past (e.g. in the Crusades) and in the present (e.g. in excesses of the "war on terror") many Christians have been guilty of sinning against our Muslim neighbors. Before we "shake your hand" in responding to your letter, we ask forgiveness of the All-Merciful One and of the Muslim community around the world.

Religious Peace"”World Peace

"Muslims and Christians together make up well over half of the world's population. Without peace and justice between these two religious communities, there can be no meaningful peace in the world." We share the sentiment of the Muslim signatories expressed in these opening lines of their open letter. Peaceful relations between Muslims and Christians stand as one of the central challenges of this century, and perhaps of the whole present epoch. Though tensions, conflicts, and even wars in which Christians and Muslims stand against each other are not primarily religious in character, they possess an undeniable religious dimension. If we can achieve religious peace between these two religious communities, peace in the world will clearly be easier to attain. It is therefore no exaggeration to say, as you have in A Common Word Between Us and You, that "the future of the world depends on peace between Muslims and Christians."

Common Ground

What is so extraordinary about A Common Word Between Us and You is not that its signatories recognize the critical character of the present moment in relations between Muslims and Christians. It is rather a deep insight and courage with which they have identified the common ground between the Muslim and Christian religious communities. What is common between us lies not in something marginal nor in something merely important to each. It lies, rather, in something absolutely central to both: love of God and loveof neighbor. Surprisingly for many Christians, your letter considers the dual command of love to be the foundational principle not just of the Christian faith, but of Islam as well. That so much common ground exists "“ common ground in some of the fundamentals of faith "“ gives hope that undeniable differences and even the very real external pressures that bear down upon us can not overshadow the common ground upon which we stand together. That this common ground consists in love of God and ofneighbor gives hope that deep cooperation between us can be a hallmark of the relations between our two communities.

Love of God

We applaud that A Common Word Between Us and You stresses so insistently the unique devotion to one God, indeed the love of God, as the primary duty of every believer. God alone rightly commands our ultimate allegiance. When anyone or anything besides God commands our ultimate allegiance "“ a ruler, a nation, economic progress, or anything else "“ we end up serving idols and inevitably get mired in deep and deadly conflicts.

We find it equally heartening that the God whom we should love above all things is described as being Love. In the Muslim tradition, God, "the Lord of the worlds," is "The Infinitely Good and All-Merciful." And the New Testament states clearly that "God is love" (1 John 4:8). Since God's goodness is infinite and not bound by anything, God "makes his sun rise on the evil and the good, and sends rain on the righteous and the unrighteous," according to the words of Jesus Christ recorded in the Gospel (Matthew 5:45).

For Christians, humanity's love of God and God's love of humanity are intimately linked. As we read in the New Testament: "We love because he [God] first loved us" (1 John 4:19). Our love of God springs from and is nourished by God's love for us. It cannot be otherwise, since the Creator who has power over all things is infinitely good.

Love of Neighbor

We find deep affinities with our own Christian faith when A Common Word Between Us and You insists that love is the pinnacle of our duties toward our neighbors. "None of you has faith until you love for your neighbor what you love for yourself," the Prophet Muhammad said. In the New Testament we similarly read, "whoever does not love [the neighbor] does not know God" (1 John 4:8) and "whoever does not love his brother whom he has seen cannot love God whom he has not seen" (1 John 4:20). God is love, and our highest calling as human beings is to imitate the One whom we worship.
We applaud when you state that "justice and freedom of religion are a crucial part" of the love of neighbor. When justice is lacking, neither love of God nor love of the neighbor can be present. When freedom to worship God according to one's conscience is curtailed, God is dishonored, the neighbor oppressed, and neither God nor neighbor is loved.

Since Muslims seek to love their Christian neighbors, they are not against them, the document encouragingly states. Instead, Muslims are with them. As Christians we resonate deeply with this sentiment. Our faith teaches that we must be with our neighbors "“ indeed, that we must act in their favor "“ even when our neighbors turn out to be our enemies. "But I say unto you," says Jesus Christ, "Love your enemies and pray for those who persecute you, so that