If one reads the fly-leaf of Shabbir Akhtar’s book, one sees his intent is to “build bridges between the two religions.” One would expect that Akhtar, a research fellow at the Centre for Muslim-Christian Studies in England, would strive to do that. But does he?
"Word became Book" or "Word became Flesh" are two very important ideas. Both Islam and Christianity speak of something or someone "coming down." We will look at these and compare and contrast them.
Samuel Zwemer, knowing full well the challenges of working "in the lands of the Mohammedans" as he called them, minced no words as to why his Reformed roots of 'salvation belongs to the Lord' was his motive, means, and message.
Two words, no longer than seven letters long, tell all about Christianity and Islam. Keith Small and Andy Bannister in lectures at BeThinking.org help their audience to see the practical consequences of either the doctrine of Tawhid or the Trinity.
What might two articles (one on interfaith relationships and one on evangelicals and feminists) in two different Reformed venues have to do with each other? Perhaps more than meets the eye.
This article is a very useful tool to analyze current approaches to contextualization, especially those in the context of outreach to Muslims.
In this short piece, with the help of the scholar Marylyn Waldman, we will look at the story of Joseph in the Bible and the Qur’an to learn how, in spite of a few similarities, the stories are miles apart. Why is this?
Book? The Christian good news? This short article sets out to determine from Islamic sources themselves, as to what is thought about when the word "Injil" is used by Muslims, and how it might affect Christian approaches.
David Wood notes that the last words of a person are often those that most characterize that person. Truly Nabeel Qureshi reflected the famous last words of the Lord Jesus.
In Christianity Jesus came to save us … in Islam, one must save the reputation of Muhammad and Allah.
Moderns of the 21st century look at heresy as some kind of outdated and judgmental stance, but as we will show, this idea has consequences among Christian missionaries.
In the December 2016 edition of Themelios, Fred Farrokh reflects on the Islamic theological reasons 'Why Muslims are Not Moving Toward Christians.'
At a recent conference, one of the attendees reported on a trip to a local mosque. There the imam told the group, “As Muslims, we agree with 90% of what you Christians believe, except for the 10% part about who Jesus is.” Is this imam telling the truth?
Christian missions have a tendency to package methods, franchise them, and then declare them “skeleton keys” that would open any missiological challenge. However, generally, most of them would end up on the scrap heap.
The missionary Phil Parshall reported on a Baul Sufi ceremony in Bangladesh, and he heard words that could easily be repeated during the time of confession in a Christian Reformed Church liturgy. So what was really being said? Shortly we will examine them.
Convergence thinking effectively says, "It is possible and positive to blend together the best of any and all religions in order to come to the truth of a super-religion." Sometimes divergent is better than convergent.
The latest issue of Dabiq issued by the Islamic State is not for the faint of heart, but it provides valuable insights into such subjects as how it views Christians and its address to Christians in the article: "Why we hate you and fight you."
In an interview concerning his latest book, Answering Jihad, Nabeel Qureshi (a convert to Christianity), details the change of his own thinking from being convinced that his religion was a religion of peace, to thinking otherwise.
What might motivate Christians to bear witness to Muslims to the fact that Jesus is Lord. Is it guilt, fear, the threat of hell, or something else?