This short piece is designed to help you to detect the gift of a "Trojan horse" in a Christian setting, likely where we least expect it.
It would appear to be incumbent on the likes of Back to God Ministries, Home Missions, World Renew and World Missions to ask if their theologizing is driven more by the social sciences than by solid theological method. Here is where Eitel's simple schema is helpful.
It requires keen observational skill to sort out solid Scriptural argument from the cards of emotional, spiritual, relational, historical and even the appeal of loyalty to the denomination. Perhaps some of these could make a CRCNA Synod observer wiser to what might be cooking at times.
The perennial lure of idolatry--not just measured by some kind of human-fabricated actual statue made of solid materials of wood, or stone, or kryptonite,--is that they are creations of the human imagination.
Let us examine Accad's attempt towards a "balanced approach" and look at what he calls his SEKAP scheme. We will look at the strengths and weaknesses of his overall approach as well as his overall recommendations.
Muslims were unashamed of telling the Christians exactly what Islam wants and what it thinks every human needs but were doing it in language that sounded Christian at first glance.
Rev. Mark Durie posted an explanation on Feb 21/2015 of the ISIS video that accompanied the slaughter of their Coptic victims.
I watched a video in which the speaker affirmed that 'Isa of Islam, as the Muslim "Jesus" is called, is somehow the same as Jesus in the Bible. A closer look will reveal that this Muslim "Jesus" is what the Apostle Paul would say, is "another Jesus".
Recently I received permission from an ex-Muslim brother who lives and works and ministers in a Muslim-majority country to share his advice to you about how to evangelize a Muslim.
As we encounter Muslim believers it would be wise to understand the Islamic doctrine of al-walāʾ wa-l-barāʾ. We briefly examine four scenarios in how this doctrine works out in real life. Challenges to Muslims and Christians are detailed as well.
Mordechai Kedar and David Yerushalmi surveyed 100 randomly selected mosques across the United States. In a nutshell, the study documented strong correlations between advocacy of violent jihad and the presence of materials advocating such.
What happens if the prevalent 'spirit of the times' or the 'spirit of the age' sometimes called the Zeitgeist exerts its transformative and rather seductive effects on a church, notably a Reformed one? Impossible you say? Let us look at the data.
Michael J. Kruger, President and Samuel C. Patterson Professor of New Testament and Early Christianity at Reformed Theological Seminary posted an article entitled "Social Justice and the Gospel: What is the Core Mission of the Church?". Is there anything useful in Kruger's article and the authors he cited?
A Muslim could engage a Christian or a Christian could engage a Muslim to become "dialogue partners" in order to eliminate prejudices, to come to understand the other, and possibly embrace their religion. But are the terms of the engagement as simple as meets the untrained eye? I would suggest absolutely not.
As a long-term resident in countries where dictatorships have come and gone, new theological movements have come and gone, short-term volunteers have come and gone, one thing is for certain: humans seems to love swinging on the pendulum.