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?
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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.
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.
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.
In Christianity Jesus came to save us … in Islam, one must save the reputation of Muhammad and Allah.
Ayaan Hirsi Ali suggests that even if the entire ISIS territory was re-gained militarily, the threat of Islamic jihadism will still re-emerge. Here perspectives are very much food for thought.
Raymond Ibrahim, a Coptic Christian whose book Crucified Again: Exposing Islam’s New War on Christians details the sufferings of Christians living as minorities in Muslim countries, posted a provocative blog piece entitled "Why Western Nations Should Only Accept Christian Refugees."
Is it theologically careless to use the term "Muslim brothers and sisters"? If so, is there a better term that we can apply?
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.
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.