An e-mail I just wrote to a friend, I thought it was interesting enough to share with you all. Happy New Year to everyone! --AD
Hi Brother,
You raise a great question: in many ways the American church is not replicable outside the States, no? I would agree with you in several aspects. American culture is very much focused around entertainment, and that really comes across at church. I mean, how many people have you met who do or don't go to a certain church bc of the music or the preaching? It is a difficult balance, I mean, you should be edified by the sermons, but there is such a thing as substituting an entertaining sermon for a boring one that is edifying. The same can be said for the way our churches handle their physical assets. I am, however, not one of these guys who says that we need to go back to home churches (though here that is needed sometimes, but more as a security matter than some ideological debate, like it is in the US).
All of this is related to my conviction that liturgy, in some sense of the word, is an important part of Christian worship. It serves to focus attention away from the entertainment factor (ie, the preacher or worship leader) and towards the work of the people--which is what the actual Greek word liturgy means, the work of the people, or a public work. So yes, the standing and sitting and kneeling can certainly become meaningless ritual, but I have found that is not the case nearly as often as non-liturgical Christians allege. I have ample experience with both forms of Christianity (liturgical and non-liturgical) in a number of different cultural settings and languages.
Also, it is entirely possible to combine the best aspects of evangelical ethos and liturgical worship, I have seen this at some Anglican and Lutheran churches, for example. The desire to shed every last bit of structure (liturgy) is very American, isn't it? I think that's another aspect of how American Christianity does not work so well in other cultures. The non-structured every-guy-doing-his-own-thing kind of worship we sometimes see in the US is more or less incomprehensible to many folks here in the Arab world, both Christian and Muslim.
Anyway, that is much more than you expected, I'm sure! Peace be with you during these twelve days of Christmas, and happy new year!
Thursday, January 1, 2009
Saturday, December 13, 2008
Bridging the Divide: how to talk to evangelicals
Bridging the Divide: how to talk to evangelicals
by Abu Daoud
A reader of Islam and Christianity recently asked the question of how he, an Orthodox Christian, could talk to his Baptist neighbor to convince him that he was in fact a genuine Christian. The Baptist was off to Russia, if I recall correctly, to evangelize the unsaved Orthodox. How can our Orthodox (or Catholic perhaps) friend convince his neighbor that he is in fact a fellow brother in God's family and not just an unsaved soul who needs to be born again? Here are a couple of pointers:
1) Read the Bible and let him know about it: evangelicals have a special devotion to the Bible, just like many Palestinians have a special devotion to Saint George or Mexicans have for the Virgin of Guadalupe. The Bible plays a very central role, as it should, in their lives in areas like Bible memorization and daily devotionals. Once he understands that you read the Bible and believe in it he will take your faith more seriously.
2) Use words he knows: when talking about the hierarchy, unless it is very important to specify, please feel free to use the word "pastor" instead of the various and sometimes convoluted titles that have developed through the ages. Pastor is a helpful word because it is what he calls the leader of his church. Other examples: sermon, not homily. Worship and Communion, not Holy Liturgy and Eucharist.
3) Acknowledge your faults: people generally have a fairly good reason for thinking that Catholics and Orthodox are nominal and that they are not fully converted. Acknowledge that and admit that your church really does need to do a better job teaching youth about the Christian faith and the Bible and the virtuous life. There are so many people who are technically Christians (they have been baptized) but who are unevangelized. Your evangelical friend understands that nominal Christians are unsaved, and one can make a strong case that in a sense of the word they are correct.
4) Pray with him: ask him to pray for you, ask him how you can pray for him. Evangelical Christianity rightly understands that prayer is a mark of God's grace in the life of the believer. That you would pray for him and ask him to pray for you shows that God's grace is active in your life.
Well, those are a few pointers. Sooner or later, if you are good friends and communicate often, then you will be able to get into deeper questions about differences in practices. theology, and so on.
But given the specific instance mentioned above, what would I have done? (And I'm not Orthodox btw.) I would have told him that he has an important job to do, to disciple the Russians and teach them the Bible and call them to a living and strong faith in their Lord. I would say that the Russian Orthodox Church has a great history of missions but after Communism it became weakened and many of our Orthodox brothers there have no knowledge of the Bible or the transforming power of the Holy Spirit to free them from addiction, alcoholism, and sickness. Then I would say a prayer with him and ask God's blessing in his mission to Russia.
[originally posted HERE.]
by Abu Daoud
A reader of Islam and Christianity recently asked the question of how he, an Orthodox Christian, could talk to his Baptist neighbor to convince him that he was in fact a genuine Christian. The Baptist was off to Russia, if I recall correctly, to evangelize the unsaved Orthodox. How can our Orthodox (or Catholic perhaps) friend convince his neighbor that he is in fact a fellow brother in God's family and not just an unsaved soul who needs to be born again? Here are a couple of pointers:
1) Read the Bible and let him know about it: evangelicals have a special devotion to the Bible, just like many Palestinians have a special devotion to Saint George or Mexicans have for the Virgin of Guadalupe. The Bible plays a very central role, as it should, in their lives in areas like Bible memorization and daily devotionals. Once he understands that you read the Bible and believe in it he will take your faith more seriously.
2) Use words he knows: when talking about the hierarchy, unless it is very important to specify, please feel free to use the word "pastor" instead of the various and sometimes convoluted titles that have developed through the ages. Pastor is a helpful word because it is what he calls the leader of his church. Other examples: sermon, not homily. Worship and Communion, not Holy Liturgy and Eucharist.
3) Acknowledge your faults: people generally have a fairly good reason for thinking that Catholics and Orthodox are nominal and that they are not fully converted. Acknowledge that and admit that your church really does need to do a better job teaching youth about the Christian faith and the Bible and the virtuous life. There are so many people who are technically Christians (they have been baptized) but who are unevangelized. Your evangelical friend understands that nominal Christians are unsaved, and one can make a strong case that in a sense of the word they are correct.
4) Pray with him: ask him to pray for you, ask him how you can pray for him. Evangelical Christianity rightly understands that prayer is a mark of God's grace in the life of the believer. That you would pray for him and ask him to pray for you shows that God's grace is active in your life.
Well, those are a few pointers. Sooner or later, if you are good friends and communicate often, then you will be able to get into deeper questions about differences in practices. theology, and so on.
But given the specific instance mentioned above, what would I have done? (And I'm not Orthodox btw.) I would have told him that he has an important job to do, to disciple the Russians and teach them the Bible and call them to a living and strong faith in their Lord. I would say that the Russian Orthodox Church has a great history of missions but after Communism it became weakened and many of our Orthodox brothers there have no knowledge of the Bible or the transforming power of the Holy Spirit to free them from addiction, alcoholism, and sickness. Then I would say a prayer with him and ask God's blessing in his mission to Russia.
[originally posted HERE.]
Monday, December 1, 2008
Sacramentality in Islam and mission to Muslims
[This is part of the text of an article I wrote for St. Francis Magazine which can be found HERE. Part I can be found HERE.--AD]
[...]Take a look at the pillars of Islam. While Muslims do not use the language of sacrament, they certainly have the concept, though in an incomplete manner. (For ultimately the fullness of the sacramentality of Creation cannot be grasped without the incarnation). Because the sacramental principle is distorted but present in Islam, one ends up with the rather crude and instrumentalist language regarding forgiveness of sins: that if one does this or that then certain sins will be forgiven. Forgiveness in Islam is not the reconciliation of mercy and justice as it is in Christianity: it tends more towards a sort of randomness and, some might say, capriciousness on the part of Allah. The two are related of course. Because there is no reconciliation of justice and mercy in a body—a human body which is “sacrificed for us” and “takes away the sins of the world”—there can be nothing higher than capriciousness which oscillates between mercy and justice without really dealing with either of them in a concrete way.
Nevertheless Islam is filled with rituals and there can be no doubt that through these concrete rituals—and much attention is given to form—mercy and forgives can be earned, though one is seldom assured that they have been imparted. To bring a person from Islam into Christianity is to bring them from one set of signs and symbols into another. This is true even if we are using the phraseology of the Kingdom of God and Islamic vocabulary. Islam already has a ritual washing which is performed by devout Muslims quite frequently. Baptism is an alternate ritual washing, performed once.
The community of the Kingdom of God has a ritual meal which is celebrated on a regular basis by those who have made the required confession of faith (in baptism). It is not a sacrifice of a living animal, as is the Islamic ritual sacrifice-meal (Eid al Adha); also, it is performed more often (in Acts daily, and until the 16th C. weekly). The Islamic sacrificial meal is a memorial of a grand sacrifice provided by Allah whereby Abraham’s son was spared: it and the meal celebrate and recall filial obedience. The ritual sacrifice-meal among the subjects of the Kingdom is similar, but not identical. For one, it is always a participation, a going-back-to and a reliving of one sacrifice that was made at a specific point in time (under Pontius Pilate) in a specific way (he was crucified, dead, and buried) on a given hill near Zion. There too is a theme of filial obedience. In the Quran the son of Abraham knows ahead of time that his father will kill him, unlike in the Genesis narrative. Yet he goes with him to meet this fate. In a more dramatic and lengthier narrative we have a similar story in the Gospels. But the ultimate end of the sacrifice is not only obedience for the sake of obedience, but obedience for the sake of reconciling all Creation to God. Another way to put it is this: to preserve the justice and mercy of God through the sacrament of Jesus’ body. [...]
Abu Daoud. 'Mission and Sacrament, Part II' in Saint Francis Magazine 4:3, Dec. 2008
[...]Take a look at the pillars of Islam. While Muslims do not use the language of sacrament, they certainly have the concept, though in an incomplete manner. (For ultimately the fullness of the sacramentality of Creation cannot be grasped without the incarnation). Because the sacramental principle is distorted but present in Islam, one ends up with the rather crude and instrumentalist language regarding forgiveness of sins: that if one does this or that then certain sins will be forgiven. Forgiveness in Islam is not the reconciliation of mercy and justice as it is in Christianity: it tends more towards a sort of randomness and, some might say, capriciousness on the part of Allah. The two are related of course. Because there is no reconciliation of justice and mercy in a body—a human body which is “sacrificed for us” and “takes away the sins of the world”—there can be nothing higher than capriciousness which oscillates between mercy and justice without really dealing with either of them in a concrete way.
Nevertheless Islam is filled with rituals and there can be no doubt that through these concrete rituals—and much attention is given to form—mercy and forgives can be earned, though one is seldom assured that they have been imparted. To bring a person from Islam into Christianity is to bring them from one set of signs and symbols into another. This is true even if we are using the phraseology of the Kingdom of God and Islamic vocabulary. Islam already has a ritual washing which is performed by devout Muslims quite frequently. Baptism is an alternate ritual washing, performed once.
The community of the Kingdom of God has a ritual meal which is celebrated on a regular basis by those who have made the required confession of faith (in baptism). It is not a sacrifice of a living animal, as is the Islamic ritual sacrifice-meal (Eid al Adha); also, it is performed more often (in Acts daily, and until the 16th C. weekly). The Islamic sacrificial meal is a memorial of a grand sacrifice provided by Allah whereby Abraham’s son was spared: it and the meal celebrate and recall filial obedience. The ritual sacrifice-meal among the subjects of the Kingdom is similar, but not identical. For one, it is always a participation, a going-back-to and a reliving of one sacrifice that was made at a specific point in time (under Pontius Pilate) in a specific way (he was crucified, dead, and buried) on a given hill near Zion. There too is a theme of filial obedience. In the Quran the son of Abraham knows ahead of time that his father will kill him, unlike in the Genesis narrative. Yet he goes with him to meet this fate. In a more dramatic and lengthier narrative we have a similar story in the Gospels. But the ultimate end of the sacrifice is not only obedience for the sake of obedience, but obedience for the sake of reconciling all Creation to God. Another way to put it is this: to preserve the justice and mercy of God through the sacrament of Jesus’ body. [...]
Abu Daoud. 'Mission and Sacrament, Part II' in Saint Francis Magazine 4:3, Dec. 2008
Wednesday, October 22, 2008
Part XIX: Islam is a Civilization
Part XIX: Islam is a Civilization, not a religion
by Abu Daoud
The word religion is spectacularly Western. It comes from the Latin meaning “to re-connect” or to form a link that has been severed. It is popular in the USA, and perhaps in the UK, to say that Christianity is not a religion, but a relationship. Neither is entirely correct though: Christianity is indeed a religion, but it is relational as well. Christianity does indeed seek to re-connect (or reconcile, to use a more biblical word) two warring parties: God and man. And it does this through the cross of the God-man, Jesus Christ, God incarnate.
But what of Islam? Is it a religion? Does it seek to reconnect two estranged parties?
The word normally used in Arabic to translate the English-Latin word religion is “diin.” But if we look at that word we find a very different understanding of the relation between humanity and God/Allah than we would via the other word, religion.
The Arabic word diin is a gerund, and it is based on the verb daan, which means, in its root form, (he) judged. In fact we find this confirmed in no less a prayer than the opening chapter of the Quran (al fatiha—the opening), wherein we read that “your is the day of diin” or “yours is the day of judgment.” So in Arabic Islam (which, make no mistake, is the true Islam) diin is nothing less than judgment.
This moves us towards the true understand that the English word ‘religion’ quite simply has no translation in Arabic. If wish to translate the word ‘reconciliation’ we may use the fairly accurate word tasalluh, which does indeed mean to reconcile two inimical parties. But for the word ‘religion’ we would have to resort to fairly exotic contrivances like ‘ta3alluq’ or something along those lines.
I mention this all simply because I have noticed the very pernicious effect of mistranslations. Words have a great deal of power. I bring up the topic because one hears often among Western politicians the idea of “secularism” among Arab or Persian Muslim peoples, wherein one separates religion from civil rule. When we understand that the truly Islamic-Arabic understanding does not, and can not, separate religious rule from civil rule, we have moved a step towards being able to intelligently grapple in a realistic way with the sundry challenges faced by people in the diverse countries of Southwest Asia and North Africa. Religion involves judgment (diin). Civil rule involves judgment (diin) as well. There is no separation, and within an Islamic civilization separation of the two is neither desirable nor possible.
by Abu Daoud
The word religion is spectacularly Western. It comes from the Latin meaning “to re-connect” or to form a link that has been severed. It is popular in the USA, and perhaps in the UK, to say that Christianity is not a religion, but a relationship. Neither is entirely correct though: Christianity is indeed a religion, but it is relational as well. Christianity does indeed seek to re-connect (or reconcile, to use a more biblical word) two warring parties: God and man. And it does this through the cross of the God-man, Jesus Christ, God incarnate.
But what of Islam? Is it a religion? Does it seek to reconnect two estranged parties?
The word normally used in Arabic to translate the English-Latin word religion is “diin.” But if we look at that word we find a very different understanding of the relation between humanity and God/Allah than we would via the other word, religion.
The Arabic word diin is a gerund, and it is based on the verb daan, which means, in its root form, (he) judged. In fact we find this confirmed in no less a prayer than the opening chapter of the Quran (al fatiha—the opening), wherein we read that “your is the day of diin” or “yours is the day of judgment.” So in Arabic Islam (which, make no mistake, is the true Islam) diin is nothing less than judgment.
This moves us towards the true understand that the English word ‘religion’ quite simply has no translation in Arabic. If wish to translate the word ‘reconciliation’ we may use the fairly accurate word tasalluh, which does indeed mean to reconcile two inimical parties. But for the word ‘religion’ we would have to resort to fairly exotic contrivances like ‘ta3alluq’ or something along those lines.
I mention this all simply because I have noticed the very pernicious effect of mistranslations. Words have a great deal of power. I bring up the topic because one hears often among Western politicians the idea of “secularism” among Arab or Persian Muslim peoples, wherein one separates religion from civil rule. When we understand that the truly Islamic-Arabic understanding does not, and can not, separate religious rule from civil rule, we have moved a step towards being able to intelligently grapple in a realistic way with the sundry challenges faced by people in the diverse countries of Southwest Asia and North Africa. Religion involves judgment (diin). Civil rule involves judgment (diin) as well. There is no separation, and within an Islamic civilization separation of the two is neither desirable nor possible.
Thursday, October 2, 2008
Bibliography for Islam and Christianity
Broadly speaking, of course, here is a bibliography I have been working on (and am working on) for some time. It is not narrowly tailored, so it has some works on completely Christian issues (sacramental and trinitarian theology) which, in my view, are important for understanding how Christianity relates to Islam and can answer Islam. And vice versa, so there are works on the Islamic jurisprudence (fiqh) which do not at any length discuss Christian themes or ideas, but are nonetheless essential in grasping the otherness of Christianity when approached from the Islamic framework.
Bibliography for Islam and Christianity
by Abu Daoud
Abd al-Masiih. ‘ALLAH? The God of Islam and the God of Christianity?’ in St Francis Magazine Vol 2:4, March 2007.
Arab World Ministeries (AWM) ‘Contextualization of Ministry among Muslims: A Statement on the Appropriate Limits’ in St Francis Magazine Vol 3:1, June 2007.
Armstrong, Karen. 2002. Islam: A Short History. Modern Library Chronicles.
Arthur, J. Bryson. 2001. The Real Church: The GodMan Legacy. Nairobi: Uzima Press.
Bailey, Betty Jane; J. Martin Bailey. 2003. Who are the Christians in the Middle East? Grand Rapids; Cambridge, U.K.: Eerdmans.
Bettenson, Henry, ed. 1967. Documents of the Christian Church, Second Edition. London, Oxford, New York: Oxford University Press.
Caner, Emir Fethi and H. Edward Pruitt. 2006. The Costly Call, Book 2. Grand Rapids, Michigan: Kregel.
Chauvet, Louis-Marie. 1995. Symbol and Sacrament: A Sacramental Reinterpretation of Christian Existence. Translated by Patrick Madigan, Madelaine Beaumont. Collegeville, Minnesota: Liturgical Press.
Chesterton, G. K. 1920. The New Jerusalem. Pub UNK.
Coote, Robert T. ‘Finger on the Pulse: Fifty Years of Missionary Research’ in IBMR, Vol. 24:3.
Cragg, Kenneth. 1991. The Arab Christian: A History in the Middle East. Louisville, Kentucky: Westminster John Knox Press.
_____. 2000. The Call of the Minaret, Third Edition. Oxford: One World Press.
Crombie, Kelvin. 2006. A Jewish Bishop in Jerusalem: The life story of Michael Solomon Alexander. Jerusalem: Nicolayson’s Ltd.
Dalrymple, William. 1998. From the Holy Mountain: A Journey among the Christians of the Middle East. London: Flamingo.
Donaldson, Stuart A. 1909. Church Life and Thought in North Africa A.D. 200. Cambridge: University Press.
Dutch, Bernard. ‘Should Muslims become “Christians”?’ in IJFM, Vol. 17:1, Spring 2000.
Evans, Edward. ‘Discipling and Training for Muslim background Believers, Part 1: A Growing Need’ in St Francis Magazine Vol 3:2 , Sep 2007.
Farah, Rafiq A. 2002. In Troubled Waters: A History of the Anglican Church in Jerusalem 1841-1998. Leicester, UK: Christians Aware.
Farah, Warrick. 2005. Mapping People Groups in Yemen for Informed Church Planting: A Research Project. Unpublished Manuscript.
Foster, John. 1956. Beginning From Jerusalem: Christian Expansion through Seventeen Centuries. London: United Society for Christian Literature.
Francisco, Adam S. ‘Luther, Lutheranism, and the Challenge of Islam’ in Concordia Theological Quarterly, Vol. 71:3/4, July/Oct 2007.
Fromkin, David. 1989. A Peace to End All Peace: The Fall of the Ottoman Empire and the Creation of the Modern Middle East. New York: Henry Holt & Co.
Garrison, David. ND. Church Planting Movements. Richmond, Virginia: International Mission Board of the Southern Baptist Convention.
_____. 1990. The Nonresidential Missionary: A new strategy and the people it serves. Birmingham, Alabama: MARC & New Hope.
Goldsmith, Martin. ‘Immanuel—Imanu-Allah: The Name of the Creator Deity and the Name of God’ in St Francis Magazine Vol 3:3, Dec 2007.
Gray, John. 2003. Al Qaeda and what it means to be modern. Chatham, UK: Faber and Faber.
Gunton, Colin E. 1997. The Promise of Trinitarian Theology. London, New York: T&T Clark.
Gustafson, K. and Common Ground Consultants, Inc. 2007. An Insider View. Unk: Common Ground Consultants, Inc.
Hallaq, Wael B. 1997. A History of Islamic Legal Theories: An introduction to Sunni usul al-fiqh. Cambridge, UK: Cambridge University Press.
Harper, Susan Billington. ‘Ironies of Indigenization’ in IBMR Vol. 19:1,
Hart, David Bentley. 2004. The Beauty of the Infinite: The Aesthetics of Christian Truth. Grand Rapids, Michigan; Cambridge, UK: Eerdmans.
Hogg, W. Richey. ‘Vatican II’s Ad Gentes: A Twenty-Year Retrospective’ in IBMR Vol. 9:4, Oct 1985.
Horner, Norman A. ‘Christianity in North Africa Today’ in Occassional Bulletin of Missionary Research Vol 4:2, Apr 1980.
Huband, Mark. 1999. Warriors of the Prophet: The Struggle for Islam. Oxford: Westview Press.
Huntington, Samuel P. 1998. The Clash of Civilizations and the Remaking of World Order. Simon & Schuster.
Jameson, Richard and Nick Scalevish. ‘First-Century Jews and Twentieth-Century Muslims’ in IJFM, Vol. 17:1, Spring 2000.
Jenkins, Philip. 2002. The Next Christendom: The Coming of Global Christianity. Oxford: Oxford University Press.
Jenner, Henry. ‘Mozarabic Rite’ in The Catholic Encyclopedia, Volume X. 1911. Censor Lafort, Remy. New York: Robert Appleton Company.
John Paul II. 1990. Redemptoris Missio: On the Permanent Validity of the Church’s Missionary Mandate. Hunter Publishing.
Karsh, Efraim. 2006. Islamic Imperialism: A History. New Haven, London: Yale University Press.
Kerr, David A. ‘Christian Mission and Islamic Studies: Beyond Antithesis’ in IBMR, Vol. 26:1, Jan 2002.
Khalil, Mohammad Hassan and Mucahit Bilici. ‘Conversion out of Islam: A Study of Conversion Narratives of Former Muslims’ in The Muslim World, Vol. 97, Jan. 2007.
Klauser, Theodor. 1979. A Short History of the Western Liturgy: An account and some reflections, 2nd Edition. Trans. by John Halliburton. Oxford, New York: Oxford University Press.
Lahham, Maroun. ‘Eastern Christianity: Development across the two millennia’ Translator unknown, in St Francis Magazine Vol 2:4, March 2007.
Lewis, Bernard. 2003. The Crisis of Islam: Holy War and Unholy Terror. New York: Modern Library.
Lewis, Christopher. ‘It’s Primetime in Iran’ in Christianity Today, Sep. 2008.
_____. ‘Looking for Home’ in Christianity Today, Sep. 2008.
Livingstone, Greg. 1993. Planting Churches in Muslim Cities: A Team Approach. Grand Rapids, Michigan: Baker Book House.
Mansour, Atallah. 2004. Narrow Gate Churches: The Christian Presence in the Holy Land under Muslim and Jewish Rule. Pasadena: Hope Publishing.
Masri, Fouad. 2006. Is the Injeel Corrrupted? My Search for the Truth about the New Testament. Indianapolis: Crescent Project.
Massey, Joshua. ‘God’s Amazing Diversity in Drawing Muslims to Christ’ in IJFM, Vol. 17:1, Spring 2000.
Metz, Johann B. 1993. ‘The “One World”: A Challenge to Western Christianity’ in Christ and Context: The Confrontation between Gospel and Culture ed. by Regan, Hilary D. and Alan J. Torance. Edinburgh: T&T Clark.
Miller, William McElwee. 1969. Ten Muslims Meet Christ. Grand Rapids, Michigan; Cambridge, UK: Eerdmans.
Newbigin, Lesslie. 2003. Signs amid the Rubble: The Purposes of God in Human History. Grand Rapids, Michigan; Cambridge, UK: Eerdmans.
_____. 1995. The Open Secret: An Introduction to the Theology of Mission. Grand Rapids, Michigan; Cambridge, UK: Eerdmans.
Nikides, Bill. ‘Evaluating “Insider Movements”: C5 (Messianic Muslims)’ in St Francis Magazine Vol 1:4, March 2006.
_____. ‘The Church at the Crossroads: A Global Perspective’ in St Francis Magazine Vol II:4, March 2007.
Pardo Pastor, Jordi. ‘Ramon Lull y el Ars Conuertendi: Antropología, Apologética, Diálogo y Hermenéutica’ in Estudios Eclesiásticos, Vol. 80, No. 312, 2005.
Paul VI. 1976. Evangelii Nuntiandi: On Evangelization in the Modern World. Pauline Books & Media.
Pelikan, Jaroslav. 1978. The Growth of Medieval Theology (600-1300). Chicago, London: University of Chicago Press.
Peters, Barry. ‘Christological Monotheism—a Practical Methodology’ in St Francis Magazine Vol 3:3, Dec 2007.
Pitman, Emma Raymond. 1882? Mission Life in Greece and Palestine. London, Paris, New York: Cassell, Petter, Gilpin & Co.
Ramachandra, Vinoth. 2002. The Recovery of Mission: Beyond the Pluralist Paradigm. Wipf & Stock Publishers.
Register, Ray. 2000. Back to Jerusalem: Church Planting Movements in the Holy Land. Enumclaw, Washington: Winepress Publishing.
_____. 1979. Dialogue and Interfaith Witness with Muslims: A Guide and Sample Ministry in the USA, Revised Ed. Ephrata, Pennsylvania: Multi-Language Media.
Robeck Jr., Cecil M. ‘Mission and the Issue of Proselytism’ in IBMR 20:1, Jan 1996.
Royer, Chris. 2006. ‘An Apology for Greater Anglican Involvement in Turkey.’ Ambridge, Pennsylvania: Trinity Episcopal School for Ministry, unpublished.
Sahas, Daniel J. ‘Ritual of Conversion from Islam to the Byzantine Church’ in Greek Orthodox Theological Review, Vol. 36:1, 1991.
Samuel, Paul Bender. ‘Initial Reflections on Holistic Ministry in an Islamic Context’ in St Francis Magazine Vol 3:2, Sep 2007.
Sanneh, Lamin. ‘Muhammad, Prophet of Islam, and Jesus Christ, Image of God: A Personal Testimony’ in IBMR Vol. 8:4.
_____. Whose Religion is Christianity? The Gospel beyond the West. Grand Rapids, Michigan; Cambridge, U.K.: Eerdmans.
Schineller, Peter, S.J. ‘Inculturation: A Difficult and Delicate Task’ in IBMR Vol. 20:3.
Schmemann, Alexander. 1963, 1973. For the life of the World: Sacraments and Orthodoxy. Crestwood, New York: St Vladimir’s Seminary Press.
_____. 1961. ‘The Missionary Imperative in the Orthodox Tradition’ in The Theology of the Christian Mission, ed. Anderson, Gerald. New York, London, Toronto: McGraw-Hill.
Simson, Wolfgang. 1999. Houses that Change the World: The Return of the House Churches. Waynesboro, Georgia: Authentic Media.
Stacey, Vivienne. ‘Anglicans in the Household of Islam’ in SFM, Vol. 3:4, March 2008.
Stowe, David M. ‘Modernization and Resistance: Theological Implications for Mission’ in IBMR, Vol 12:4, October 1988.
Teague, David P. ‘Athanasius’ On the Incarnation and Mission Work Today’ in St Francis Magazine Vol. III:3, Dec 2007.
_____. ‘Speaking of Christ’s Divinity within Muslim Cultures’ in St Francis Magazine Vol 3:1, June 2007.
Tee, Iskandar. ‘Sidenotes on Insiders’ in St Francis Magazine Vol 3:3, Dec 2007.
Teeter, David. ‘Dynamic Equivalent Conversions for Tentative Muslim Believers’ in Missiology: An International Review, Vol. 18:3, July 1990.
Travis, John. ‘Messsianic Muslim Followers of Isa: A Closer Look at C5 Believers and Congregations’ in IJFM, Vol. 17:1, Spring 2000.
Vorgrimler, Herbert. 1992. Sacramental Theology, 3rd Edition. Trans. by Linda Maloney. Collegeville, Minnesota: Liturgical Press.
Walls, Andrew F. 1996. The Christian Movement in Christian History: Studies in the Transmission of Faith. Maryknoll, New York: Orbis.
_____. ‘Old Athens and New Jerusalem: Some Signposts for Christian Scholarship in the Early History of Mission Studies’ in IBMR, Vol. 21:4, Oct 1997.
Weil, Louis. 1983. Sacraments & Liturgy: The Outward Signs. Oxford, New York: Basil Blackwell.
Weiss, Bernard G. 1998, Paperback 2006. The Spirit of Islamic Law. Athens and London: The University of Georgia Press.
Weston, Paul. ‘Lesslie Newbigin: A Postmodern Missiologist?’ in Mission Studies, Vol. 21:2, 2004.
Whiteman, Darrell L. ‘Contextualization: The Theory, the Gap, the Challenge’ in IBMR Vol. 21:1, Jan 1997.
Winter, Ralph. 1999. ‘The Kingdom Strikes Back’ in Perspective on the World Christian Movement, 3rd Edition, ed. Winter, Ralph and Steven C. Hawthorne. Pasadena: William Carey Library.
_____. 1999. ‘The Two Structures of God’s Redemptive Misssion’ in Perspective on the World Christian Movement, 3rd Edition, ed. Winter, Ralph and Steven C. Hawthorne. Pasadena: William Carey Library.
Woodberry, J. Dudley. ‘Terrorism, Islam, and Mission: Reflections of a Guest in Muslim Lands’ in IBMR Vol. 26:1, January 2002.
Wright, Lawrence. 2006. The Looming Tower: Al Qaeda and the Road to 9/11. Knopf.
Ye’or, Bat. 1996. The Decline of Eastern Christianity Under Islam: From Jihad to Dhimmitude: Seventh-Twentieth Century. Farleigh Dickinson University Press.
Yergin, Daniel. 1993. The Prize: The Epic Quest for Oil, Money, and Power. Free Press.
Yohannan, K.P. 2003. Revolution in World Missions. Carrrollton, Texas: GFA Books.
Zwemer, Samuel M. 1902. Raymund Lull: First Missionary to the Moslems. New York, London: Funk & Wagnalls Company.
Bibliography for Islam and Christianity
by Abu Daoud
Abd al-Masiih. ‘ALLAH? The God of Islam and the God of Christianity?’ in St Francis Magazine Vol 2:4, March 2007.
Arab World Ministeries (AWM) ‘Contextualization of Ministry among Muslims: A Statement on the Appropriate Limits’ in St Francis Magazine Vol 3:1, June 2007.
Armstrong, Karen. 2002. Islam: A Short History. Modern Library Chronicles.
Arthur, J. Bryson. 2001. The Real Church: The GodMan Legacy. Nairobi: Uzima Press.
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_____. ‘Looking for Home’ in Christianity Today, Sep. 2008.
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Thursday, September 11, 2008
Part XVI: Islam and Mormonism
Islam and Mormonism
by C. Fletcher, ed. Abu Daoud
In studying world religions, I have noticed several similarities between Mormonism and Islam. Sure, there are significant differences as well (Monotheistic Islam vs. Polytheistic Mormonism for example), and I would not suggest that they are theologically compatible, but the foundings of both religions are surprisingly similar and worth noting.
Here are 12 of the parallels that have been noted (this list is by no means exhaustive):
1. Both claimed that the original meaning of the teachings of Jesus and those who preceded him had either been forgotten or corrupted.
2. Both prophets are reported to have come from humble beginnings with no formal education and were barely literate.
3. Holy Books: Both prophets wrote a new holy book that was apparently inspired by God, and both claimed that their holy book was the most correct and perfect book on earth. Also, they both claimed that their holy books were based upon a record stored in heaven. Both religions claim that their Holy Books have been preserved and are accurate to what was originally recorded by their prophets.
4. Both prophets claimed to have had visions and to have been visited by angels. For Muhammad it was the angel Gabriel, and for Smith it was the angel Moroni. Both visions revealed many new teachings that contradict the Bible.
5. Both believed that no true religion existed on Earth and they were there to restore God’s truth. Islam claims that Adam and Abraham were truly Muslim and that it is restoring 'the true faith of Abraham'. Mormons claim to have restored 'the true faith/church' that was on the earth during and after the time of Jesus, before the supposed "Great Apostasy".
6. Both prophets were practicing polygamists and advocated polygamy (and condemn polyandry) by supposed revelation from God. Additionally, both men married very young girls.
7. Both profited greatly (financially) from their followers by commanding their money.
8. Both men received “convenient” revelations just in time to satisfy their own desires. For example, Muhammad got a revelation that he himself was allowed to marry 8 wives instead of the usual 4 in Islam, and Joseph Smith got a similar revelation (revealed in Doctrine and Covenants section 132) that he was not only permitted to marry multiple wives, but that it was required for salvation and was an everlasting covenant. This revelation came just as he was going to be “caught” with other women he was having affairs with. Additionally, D&C 132 specifically mentions his wife Emma by name and warns her to death should she be unfaithful to Joseph. (Most scholars [even Mormon scholars like Todd Compton] estimate that Joseph Smith had 33 wives before he was killed. Surely he would have had many more had he lived longer.
9. Both left no clear successor for their faith - leading both religions to splinter after the death of their prophets. In each religion there are splinter groups with each group claiming to be the true successor or true continuation of the faith.
10. Both Islam and Mormonism have those who follow the "original doctrine" of the founding leaders and like these founding leaders, are violent polygamists, and have revelations justifying their evil actions.
11. Both prophets and religions deny the doctrine of the Holy Trinity and the eternality of Jesus, as well as Jesus being God in the flesh
12. Both men were murderers. For Muhammad, there is no question about this. Most Mormons teach and believe that Joseph Smith was martyred, but this is not true. It is historically verifiable that he shot and killed two men during the shootout that ultimately took his life. The Mormon view is that he was “led like a lamb to slaughter” and was killed as a martyr. Not so. It was a gunfight, that he and his brother lost, but not before taking some lives of their own.
Here are some scriptures to reflect on in light of the points above. While these scriptures may come across as abrasive... remember, it's not my view or anyone else's, this is the Bible.
Galatians 1:6-9 "I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel; 7 which is really not another; only there are some who are disturbing you, and want to distort the gospel of Christ. 8 But even though we, or an angel from heaven, should preach to you a gospel contrary to that which we have preached to you, let him be accursed. 9 As we have said before, so I say again now, if any man is preaching to you a gospel contrary to that which you received, let him be accursed."
2 Cor 11: 12-15 "And I will keep on doing what I am doing in order to cut the ground from under those who want an opportunity to be considered equal with us in the things they boast about. 13For such men are false apostles, deceitful workmen, masquerading as apostles of Christ. 14And no wonder, for Satan himself masquerades as an angel of light. 15It is not surprising, then, if his servants masquerade as servants of righteousness. Their end will be what their actions deserve."
by C. Fletcher, ed. Abu Daoud
In studying world religions, I have noticed several similarities between Mormonism and Islam. Sure, there are significant differences as well (Monotheistic Islam vs. Polytheistic Mormonism for example), and I would not suggest that they are theologically compatible, but the foundings of both religions are surprisingly similar and worth noting.
Here are 12 of the parallels that have been noted (this list is by no means exhaustive):
1. Both claimed that the original meaning of the teachings of Jesus and those who preceded him had either been forgotten or corrupted.
2. Both prophets are reported to have come from humble beginnings with no formal education and were barely literate.
3. Holy Books: Both prophets wrote a new holy book that was apparently inspired by God, and both claimed that their holy book was the most correct and perfect book on earth. Also, they both claimed that their holy books were based upon a record stored in heaven. Both religions claim that their Holy Books have been preserved and are accurate to what was originally recorded by their prophets.
4. Both prophets claimed to have had visions and to have been visited by angels. For Muhammad it was the angel Gabriel, and for Smith it was the angel Moroni. Both visions revealed many new teachings that contradict the Bible.
5. Both believed that no true religion existed on Earth and they were there to restore God’s truth. Islam claims that Adam and Abraham were truly Muslim and that it is restoring 'the true faith of Abraham'. Mormons claim to have restored 'the true faith/church' that was on the earth during and after the time of Jesus, before the supposed "Great Apostasy".
6. Both prophets were practicing polygamists and advocated polygamy (and condemn polyandry) by supposed revelation from God. Additionally, both men married very young girls.
7. Both profited greatly (financially) from their followers by commanding their money.
8. Both men received “convenient” revelations just in time to satisfy their own desires. For example, Muhammad got a revelation that he himself was allowed to marry 8 wives instead of the usual 4 in Islam, and Joseph Smith got a similar revelation (revealed in Doctrine and Covenants section 132) that he was not only permitted to marry multiple wives, but that it was required for salvation and was an everlasting covenant. This revelation came just as he was going to be “caught” with other women he was having affairs with. Additionally, D&C 132 specifically mentions his wife Emma by name and warns her to death should she be unfaithful to Joseph. (Most scholars [even Mormon scholars like Todd Compton] estimate that Joseph Smith had 33 wives before he was killed. Surely he would have had many more had he lived longer.
9. Both left no clear successor for their faith - leading both religions to splinter after the death of their prophets. In each religion there are splinter groups with each group claiming to be the true successor or true continuation of the faith.
10. Both Islam and Mormonism have those who follow the "original doctrine" of the founding leaders and like these founding leaders, are violent polygamists, and have revelations justifying their evil actions.
11. Both prophets and religions deny the doctrine of the Holy Trinity and the eternality of Jesus, as well as Jesus being God in the flesh
12. Both men were murderers. For Muhammad, there is no question about this. Most Mormons teach and believe that Joseph Smith was martyred, but this is not true. It is historically verifiable that he shot and killed two men during the shootout that ultimately took his life. The Mormon view is that he was “led like a lamb to slaughter” and was killed as a martyr. Not so. It was a gunfight, that he and his brother lost, but not before taking some lives of their own.
Here are some scriptures to reflect on in light of the points above. While these scriptures may come across as abrasive... remember, it's not my view or anyone else's, this is the Bible.
Galatians 1:6-9 "I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel; 7 which is really not another; only there are some who are disturbing you, and want to distort the gospel of Christ. 8 But even though we, or an angel from heaven, should preach to you a gospel contrary to that which we have preached to you, let him be accursed. 9 As we have said before, so I say again now, if any man is preaching to you a gospel contrary to that which you received, let him be accursed."
2 Cor 11: 12-15 "And I will keep on doing what I am doing in order to cut the ground from under those who want an opportunity to be considered equal with us in the things they boast about. 13For such men are false apostles, deceitful workmen, masquerading as apostles of Christ. 14And no wonder, for Satan himself masquerades as an angel of light. 15It is not surprising, then, if his servants masquerade as servants of righteousness. Their end will be what their actions deserve."
Thursday, August 28, 2008
Witness to Muslims and 1 John
Witness to Muslims and 1 John
by Abu Daoud
I went out today with, let us say, an openness to talk with folks about the religious topics. But instead of taking a copy of the Gospel in Islamic Arabic which I have used on several occasions (I didn't have one handy), I picked up a small pocket Bible. It is the Jesuit translation, which I particularly like because it uses real (classical) Arabic but not the rarefied, esoteric stuff found in the main translation--the Van Dyke.
Also, it is not designed to be an Islamic translation, but I suspect it is modeled to offer something aesthetically pleasing and useful for liturgy. (What else would you expect from Jesuits? And now that I think of it what could be more Quranic?)
I also though about the people I was visiting, how we had discussed several parables of the Kingdom before and I was thinking, maybe we should mix it up a little and try something else. I recalled the advice from an Anglican priest from when I was new in the Middle East. He had recommended 1 John, so I thought, ok, let's do it.
So we did, three of us sat down and read 1 John 1 and here are some of my impressions:
Plus:
-the language of light is something Muslims know
-darkness as an image of sin/evil makes sense to Muslims
-the phrase "word of God" is also in the Quran, of course
-the author starts out by insisting that he is talking about what he has seen and touched, lending the text authenticity
-the repetition and flow is very nice, reminiscent of the earlier surahs in the Quran which are quite poetic, of course 1 Jn is pretty concise and clear, which makes it different than the Quran.
Minus:
-it is not one the THE GOSPELS, that is, not from Jesus, which means it's not by Islamic standards "injiil." But I explained John was one of the followers of Jesus, like the rightly guided caliphs. He said, ok so this is like hadiith. Well, sort of, I said.
-there is a clear statement about "Son of God" in there, so if you haven't talked about that already, or if you don't want to tackle that issue, then stick to the parables of the Kingdom. But sooner or later you gotta take yer medicine.
Anyway, some reflections. Please keep me in your prayers, lots of stuff is happening, some of it not so good, some of it good but difficult.
by Abu Daoud
I went out today with, let us say, an openness to talk with folks about the religious topics. But instead of taking a copy of the Gospel in Islamic Arabic which I have used on several occasions (I didn't have one handy), I picked up a small pocket Bible. It is the Jesuit translation, which I particularly like because it uses real (classical) Arabic but not the rarefied, esoteric stuff found in the main translation--the Van Dyke.
Also, it is not designed to be an Islamic translation, but I suspect it is modeled to offer something aesthetically pleasing and useful for liturgy. (What else would you expect from Jesuits? And now that I think of it what could be more Quranic?)
I also though about the people I was visiting, how we had discussed several parables of the Kingdom before and I was thinking, maybe we should mix it up a little and try something else. I recalled the advice from an Anglican priest from when I was new in the Middle East. He had recommended 1 John, so I thought, ok, let's do it.
So we did, three of us sat down and read 1 John 1 and here are some of my impressions:
Plus:
-the language of light is something Muslims know
-darkness as an image of sin/evil makes sense to Muslims
-the phrase "word of God" is also in the Quran, of course
-the author starts out by insisting that he is talking about what he has seen and touched, lending the text authenticity
-the repetition and flow is very nice, reminiscent of the earlier surahs in the Quran which are quite poetic, of course 1 Jn is pretty concise and clear, which makes it different than the Quran.
Minus:
-it is not one the THE GOSPELS, that is, not from Jesus, which means it's not by Islamic standards "injiil." But I explained John was one of the followers of Jesus, like the rightly guided caliphs. He said, ok so this is like hadiith. Well, sort of, I said.
-there is a clear statement about "Son of God" in there, so if you haven't talked about that already, or if you don't want to tackle that issue, then stick to the parables of the Kingdom. But sooner or later you gotta take yer medicine.
Anyway, some reflections. Please keep me in your prayers, lots of stuff is happening, some of it not so good, some of it good but difficult.
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