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?
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.