Astana, Kazakhstan 18.9.2025

On a Friday afternoon in August, a little over eight years ago, a young man of North African origin attacked passers-by with a knife in the centre of Turku, just a few hundred metres from the Lutheran cathedral. The assailant targeted women, but two men who had attempted to intervene were also stabbed. Two of the victims died and eight were hospitalised. 

During the court hearing, the man stated that he had the intention of committing a terrorist act and dying as a martyr because he admired ISIS. The man was sentenced to life imprisonment for terrorism, in the first terrorist trial in Finnish history. 

Such crimes are committed around the world in which individuals attack others at random, sometimes with a knife, sometimes with a gun, a bomb or a car. Such attacks tend to garner significant attention, which is frequently the attacker’s primary objective. 

The media is interested in whether the perpetrators of terrorist attacks have some kind of religious background or motive for their actions. This was the case in the Turku stabbing, but even when extremism has nothing to do with religion, the attacker’s religious background may be mentioned in the news. This creates the impression that the violence is caused by religion. 

In the aftermath of the terrorist attacks in Turku, it is crucial to examine the subsequent events. That same evening, a joint prayer service was held in Turku Cathedral, led by the Lutheran Archbishop, but attended by several leaders of Christian churches as well as representatives of Muslims and other faiths. Representatives of various faiths gathered together in the church. The President of the Republic and ministers were also in attendance. The following day, a moment of silence was held throughout the country in remembrance of the victims of the terrorist attack. Representatives of various faiths were once again prominent in the mourning ceremony, standing together, side by side. 

Images of religious leaders united in front of the camera conveyed the clear message that this was not a matter of hostility between religions. In contrast, religious communities collectively condemned extremism and violence, and expressed a desire to provide support to those who are suffering and grieving. 

All traditional religions are united by the concept of the dignity and uniqueness of life. Life is regarded as a gift. In the Christian tradition, this gift of life is expressed in the sense that God created man in his own image. Harming another person, the image of God, is therefore profoundly contrary to the Christian faith. In other religious traditions, the idea is expressed in different ways, but what is common is a deep respect and appreciation for life. 

Extremism does not recognise or acknowledge the gift of life. Regardless of the motivating factor, be it political or religious extremism, such ideologies are characterised by a willingness to make substantial sacrifices, including human lives, in pursuit of their goals. This underscores the profound differences between religion and extremism. 

Unfortunately, the exploitation of religion and religious sentiment for the purpose of propagating extremist ideology is typical for extremist movements. Consequently, religious communities have a responsibility to address extremism and safeguard their respective faiths from such influences. It is important that this work be conducted collectively by representatives of various religious denominations. 

The rapid mobilisation of religious leaders from diverse faith traditions to a holy place of one faith, as witnessed in Turku, would not have been possible without daily cultivation of mutual respect, trust and appreciation at both the grassroots level and between religious leaders. 

In Finland, this work is carried out through regular meetings between religious leaders and the National Forum for Cooperation of Religions in Finland. International cooperation between different faiths is also essential. My own church has been involved in founding the Network for Religious and Traditional Peacemakers, which was established in 2013. 

The Congress of the Leaders of World and Traditional Religions is also of particular significance. I would therefore like to conclude by thanking our esteemed hosts for establishing this series of congresses and for the joy and privilege of being a guest at this particular congress.