DOCSLIB.ORG

People-Of-The-Book.Pdf

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

People of the BOOK What Southern Baptists Believe and DoPEOPLE OF THE BOOK | 1 2 | PEOPLE OF THE BOOK What Southern Baptists Believe and Do This resource was written by Sammy Joo, senior consultant for Asian Ministries with the Baptist State Convention of North Carolina. Copyright © 2019 by the Baptist State Convention of North Carolina, Inc. All rights reserved. No part of this publication may be reproduced in any form, stored in any retrieval system, or transmitted in any form or by any means without prior written permission by the Baptist State Convention of North Carolina. Permission is granted to use brief quotations in printed or online reviews. Permission requests should be submitted in writing by mail or email to: Baptist State Convention of North Carolina | Attn: Communications Team | 205 Convention Drive | Cary, NC 27511 | [email protected] Scripture quotations are from the ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. By God’s grace, Southern Baptists are the largest protestant denomination in the United States. This book is divided into three parts: what By and large, Southern Baptists are not limited we believe, who we are and what we do. to the southern part of the U.S. but extend all • What we believe around the world. Although there are many 1. Faith in God other evangelical denominations who glorify 2. Faith in God’s Word God together, I believe Southern Baptists are • Who we are the most biblically conservative and missionally 1. Sinner and saved effective denomination. ”Biblically conservative” 2. Secured and servant is a term that explains how Southern Baptists 3. Church believe in the inerrancy of Scripture and hold to the teaching of Scripture. Missional effectiveness • What we do comes through the Cooperative Program where 1. Evangelism and discipleship churches work together to support cross-cultural 2. Cooperation for the Great Commission engagement and make disciples of all nations. one denomination over others for Southern The purpose of this book is to explore what Baptists seek to fulfill the Great Commission introduction Southern Baptists believe and do. In my work through partnering with other denominations among Asian churches in North Carolina, I have for the kingdom of God. In this great positive seen growth in the number of Southern Baptists movement, it is also necessary to affirm what among Asians. Some of them even joined we believe and do as Southern Baptists not for from different denominations. However, this the sake of a denomination label, but for a clear extension must not be limited to Asian groups understanding of our identity to consolidate the alone. Many people from different countries and unity within Southern Baptists and beyond for ethnic groups are not familiar with the beliefs of the Great Commission. This book is written for Southern Baptists. In these countries, Southern those who want to understand what Southern Baptists are not the major protestant group, Baptists believe and do. It is ultimately for and thus these ethnic groups lack a thorough those who want to grow in their faith in God and understanding of Southern Baptist roots and service for His kingdom. theology. How to use this book: When pastors or leaders from different 1. Pray first. denominations become Southern Baptists, they 2. Read scriptural references at least three times. often move without a clear understanding of the denomination. As a result, it is important 3. Fill in the blanks and answer additional for them to go through denominational training questions, such as: in order to willingly join the denomination. • What does this mean? (Who is God? Who is However, this is not limited to different ethnic the world? Who is the church?) groups. Younger generations also do not • What should I do in response to this truth? value denominational differences as much as 4. Watch short daily videos (https://vimeo.com/ preceding generations, resulting in less emphasis showcase/5683115) on People of the Book. on denominational education. Although Scripture 5. Memorize a verse per day from pages 25-36. itself is the focal point of our education, 6. Meet with your group once a week to go denominational understanding is important to through questions/answers. know how Southern Baptists interpret and apply 7. Facilitate group discussion by asking: biblical truth for its fullest impact. • What stood out the most to you? Why? • What are you going to do in response to The purpose of this book is not to elevate your learning? • What is your prayer request based on your learning? 8. Finish with prayer. Sammy Joo *Answers to fill-in-the-blanks on page 25 Senior Consultant, Asian Ministries, Baptist State Convention of North Carolina 2 | PEOPLE OF THE BOOK Christian faith starts with faith in who God is and what He has done. In this section, we will first explore the fundamental truths about who God is. Second, faith in God leads to faith in His Word. We will also investigate what we believe about God’s Word and why we believe it, including the historicity of the Bible as the written copy of God’s Word. 1. Faith in God The Baptist Faith and Message is a statement of generally held convictions by Southern Baptists. It describes God as follows: “There is one and only one living and true God. He is an intelligent, spiritual, and personal Being, the Creator, Redeemer, Preserver, and Ruler of the universe. God is infinite in holiness and all other perfections. God is all powerful and all knowing; and His perfect knowledge extends to all things, past, present, and future, including the future decisions of His free creatures. To Him we owe the highest love, reverence, and obedience. The eternal triune God reveals Himself to us as Father, Son, and Holy Spirit, with distinct personal attributes, but without division of nature, essence, or being.”1 Though this is a good summary of who God is, it is important to look at how Scripture describes who God is. 1. There is only ______________ God. (Deuteronomy 6:4) 2. God is _______________ persons in ______________: Father, ____________ and ________________ ________________. (1 John 5:7) (Matthew 28:19) WHAT WE BELIEVE 3. Write at least five attributes of God: God is _______________, _______________, ______________, _______________ and ______________. 4. Holy Trinity A. God the Father 1. He is the _________________. (Genesis 1:1) 2. He is the __________________. (Exodus 20:2) 3. All creation proclaims His __________________. (Psalm 19:1) 4. He is the ___________________ one. (Isaiah 43:3) 5. He is our __________________. (Isaiah 64:8) 6. Led by the Holy Spirit, we call Him ________________ _______________. (Romans 8:14-15) 7. All things are _____________ Him and _______________ Him. (1 Corinthians 8:6) 8. ______________ sends the Spirit of His Son into our hearts. (Galatians 4:6) 9. One God and _________________ of all. (Ephesians 4:6) 10. He rewards those who _________________ Him. (Hebrews 11:6) PEOPLE OF THE BOOK | 3 11. The _______________ of the ages, immortal, invisible, the ____________ God. (1 Timothy 1:17) 12. We need to submit to the ____________________. (Hebrews 12:9) “God as Father reigns with providential care over His universe, His creatures, and the flow of the stream of human history according to the purposes of His grace. He is all powerful, all knowing, all loving, and all wise. God is Father in truth to those who become children of God through faith in Jesus Christ. He is fatherly in His attitude toward all men.”2 B. God the Son 1. ________ is God’s delighted Son. (Matthew 3:17) 2. No one can know God the Father except the _______________ and those to whom He ______________ ______ ______________ Him. (Matthew 11:27) 3. He is the __________. (Matthew 16:16) 4. We need to make disciples of all nations and baptize them in the name of the ________, ________ and __________ __________. (Matthew 28:19-20) 5. _______________ would suffer and rise from the dead on the third day. (Luke 24:46) 6. Jesus is the ______________, is with ______________ and is _______________. (John 1:1-3) 7. Jesus is the ______________ of God who takes away the _____________ of the world. (John 1:29) 8. Jesus is the ______________ and the ______________. (John 11:25) 9. Jesus has come into the world as _______________. (John 12:46) 10. If you know _______________, you know God the _________________. (John 14:7) 11. Jesus is the ____________ ________ ____________. (Romans 1:3) 12. Jesus is the one ______________ between God and men. (1 Timothy 2:5-6) 13. God proved His love for us through sending His ________ to ________ for us sinners. (Romans 5:8) 14. Christ is the end of the ________ for righteousness to everyone who _________. (Romans 10:4) 15. Jesus is God-given ___________ for us, our _____________, ____________ and ____________. (1 Corinthians 1:30) 16. The fullness of God’s nature dwells in ______________. (Colossians 2:9) 17. Jesus is our high ______________. (Hebrews 4:15) 18. Jesus is the founder and perfecter of our _______________. (Hebrews 12:2) 19. Jesus is perfect and has no ___________. (1 Peter 2:22) Jesus is the Son of God, the Messiah and God Himself. He became human but did not sin. He lived a perfect life on the earth by perfect obedience to God the Father. He died on the cross for our sins, 4 | PEOPLE OF THE BOOK and He was risen from the dead in three days. He ascended into heaven, and He will return to the earth to judge the living and the dead.
Recommended publications
  • The Kafir CHAPTER 5

    The Kafir CHAPTER 5

    the kafir CHAPTER 5 Until now we have looked at the big picture of Sharia and then the po- SITIONÏOFÏWOMENÏINÏ3HARIAÏ7EÏNOWÏCOMEÏTOÏAÏNEWÏSUBJECTTHEÏUNBELIEVERÏ or non-Muslim. The word “non-Muslim” is used in the translation of 3HARIAÏLAW ÏBUTÏTHEÏACTUALÏ!RABICÏWORDÏUSEDÏISÏh+AlRvÏ"UTÏTHEÏWORDÏ+AlRÏ means far more than non-Muslim. The original meaning of the word was “concealer”, one who conceals the truth of Islam. Ï4HEÏ+ORANÏSAYSÏTHATÏTHEÏ+AlRÏMAYÏBEÏDECEIVED ÏPLOTTEDÏAGAINST ÏHAT - ed, enslaved, mocked, tortured and worse. The word is usually translated as “unbeliever” but this translation is wrong. The word “unbeliever” is LOGICALLYÏANDÏEMOTIONALLYÏNEUTRAL ÏWHEREAS Ï+AlRÏISÏTHEÏMOSTÏABUSIVE ÏPREJ - udiced and hateful word in any language. 4HEREÏAREÏMANYÏRELIGIOUSÏNAMESÏFORÏ+AlRSÏPOLYTHEISTS ÏIDOLATERS Ï0EO - ple of the Book (Christians and Jews), Buddhists, atheists, agnostics, and PAGANSÏ+AlRÏCOVERSÏTHEMÏALL ÏBECAUSEÏNOÏMATTERÏWHATÏTHEÏRELIGIOUSÏNAMEÏ IS ÏTHEYÏCANÏALLÏBEÏTREATEDÏTHEÏSAMEÏ7HATÏ-OHAMMEDÏSAIDÏANDÏDIDÏTOÏ POLYTHEISTSÏCANÏBEÏDONEÏTOÏANYÏOTHERÏCATEGORYÏOFÏ+AlRÏ )SLAMÏ DEVOTESÏ AÏ GREATÏ AMOUNTÏ OFÏ ENERGYÏ TOÏ THEÏ +AlRÏ 4HEÏ MAJORITYÏ ÏOFÏTHEÏ+ORANÏISÏDEVOTEDÏTOÏTHEÏ+AlR ÏANDÏNEARLYÏALLÏOFÏTHEÏ3IRAÏ Ï deals with Mohammed’s struggle with them. The Hadith (Traditions) de- VOTESÏÏOFÏTHEÏTEXTÏTOÏ+AlRS 1. Overall, the Trilogy devotes 60% of its CONTENTÏTOÏTHEÏ+AlRÏ Amount of Text Devoted to Kar Hadith 37% Sira 81% Koran 64% Trilogy Total 51% 0% 20% 40% 60% 80% 1 http://cspipublishing.com/statistical/TrilogyStats/AmtTxtDe-
  • “The Qur'an and the Modern Self: a Heterotopia,”

    “The Qur'an and the Modern Self: a Heterotopia,”

    “The Qur’an and the Modern Self: A Heterotopia,” Social Research: An International Quarterly, Volume 85, No. 3, Fall 2018, pp. 557-572. No book has been so vilified in the Christian West, while at the same time remaining so almost completely unread, as the Qur’an. Those who did at least delve into it put it to numerous and contradictory purposes. Churchmen such as Martin Luther cited it as the ultimate heresy. Enlightenment intellectuals such as Thomas Jefferson valued it for its post-pagan monotheism. In the early decades of the twenty-first century it has been libeled as a font of terrorism. Yet it is the scripture of a quarter of humankind. Prominent writers have often engaged with it as a staccato “heterotopia,” one continually constructed and forgotten, since for all its importance, it has never been part of the literary canon. We have come to the book by diverse and winding pathways. Author Al Young, whom Arnold Schwarzenegger as governor appointed California’s poet laureate, spoke of the profound influence on his craft of the music of jazz legend Yusef Lateef, whose performances he used to attend while growing up in Detroit. He wrote, “That he was Muslim intrigued us. Eventually, to understand a little about where Yusef was coming from, I read British Muslim Marmaduke Pickthall’s translation of the Qur’an: The Glorious Koran. And I was moved” (Young 2013). Between the utopia and the dystopia Michel Foucault positioned the heterotopia, a place in- between, juxtaposed to but not part of the world. He mentioned as examples “the garden, brothel, rest home, festival, magic carpet, Muslim baths” and even “Persian gardens” and “the cemetery” (Johnson 2013).
  • Islam from Usborne

    Islam from Usborne

    ~T. ccceeceeceeeccccccccccceece ISLAM ! slam means obedience, God speaks to Muhammad I T or peace through s submission to the will of Muhammad used to retreat into Allah (God). Followers of the mountains to pray and Islam are called Muslims, contemplate. Around the time of which means obedient ones. his fortieth birthday, while he There are about 1000 million was in a cave on Mount Hira, Muslims in the world, mainly in near Mecca, he received his first the Middle East, North Africa revelation: God spoke to him and parts of Asia. Islam is the through the angel Jibril (Gabriel). second largest religion after Muhammad continued to receive Christianity and is the fastest- revelations throughout his life. growing religion in the world. Muslims share some beliefs The migration about God and about history Muhammad began to preach his with Jews and Christians. The central message in Mecca, that most important event in Muslim "there is no god but Allah". history, however, was the People soon became interested revelation of God's word to a in what he had to say and, afraid man called Muhammad in of his popularity and power, the the early 7th century AD. political leaders began a hostile mlm Muhammad became campaign against him. known as the Eventually, in 622, Muhammad Messenger of had to move God, or the his community Prophet. of followers to a city now editerranean Sea known as Medina, the Muslims at City of the Medina prayer Prophet. v -:;:;;;. A story tells /\r ABIA how Allah Muhammad's following grew was with AFRICA very strong.
  • Non-Muslim Integration Into the Early Islamic Caliphate Through the Use of Surrender Agreements

    Non-Muslim Integration Into the Early Islamic Caliphate Through the Use of Surrender Agreements

    University of Arkansas, Fayetteville ScholarWorks@UARK History Undergraduate Honors Theses History 5-2020 Non-Muslim Integration Into the Early Islamic Caliphate Through the Use of Surrender Agreements Rachel Hutchings Follow this and additional works at: https://scholarworks.uark.edu/histuht Part of the History of Religion Commons, Islamic World and Near East History Commons, and the Medieval History Commons Citation Hutchings, R. (2020). Non-Muslim Integration Into the Early Islamic Caliphate Through the Use of Surrender Agreements. History Undergraduate Honors Theses Retrieved from https://scholarworks.uark.edu/histuht/6 This Thesis is brought to you for free and open access by the History at ScholarWorks@UARK. It has been accepted for inclusion in History Undergraduate Honors Theses by an authorized administrator of ScholarWorks@UARK. For more information, please contact [email protected]. Non-Muslim Integration Into the Early Islamic Caliphate Through the Use of Surrender Agreements An Honors Thesis submitted in partial fulfillment of the requirements of Honors Studies in History By Rachel Hutchings Spring 2020 History J. William Fulbright College of Arts and Sciences The University of Arkansas 1 Acknowledgments: For my family and the University of Arkansas Honors College 2 Table of Content Introduction…………………………………….………………………………...3 Historiography……………………………………….…………………………...6 Surrender Agreements…………………………………….…………….………10 The Evolution of Surrender Agreements………………………………….…….29 Conclusion……………………………………………………….….….…...…..35 Bibliography…………………………………………………………...………..40 3 Introduction Beginning with Muhammad’s forceful consolidation of Arabia in 631 CE, the Rashidun and Umayyad Caliphates completed a series of conquests that would later become a hallmark of the early Islamic empire. Following the Prophet’s death, the Rashidun Caliphate (632-661) engulfed the Levant in the north, North Africa from Egypt to Tunisia in the west, and the Iranian plateau in the east.
  • The Rise of Islam As a Constitutive Revolution

    The Rise of Islam As a Constitutive Revolution

    Chapter 5 Revolution in Early Islam: The Rise of Islam as a Constitutive Revolution SAÏD AMIR ARJOMAND We conceive of revolution in terms of its great social and political consequences. In a forthcoming comparative and historical study of revolutions, I contrast to the state-centered revolutions of modern times with another ideal-type of revolution which I call the ‘integrative’ revolution (see the Appendix). This ideal type of revolution – which is an aspect of all revolutions – expresses two simple ideas: revolutions 1) bring to power a previously excluded revolutionary elite, and 2) enlarge the social basis of the political regime. This makes integrative revolu- tions not just political but also ‘social revolutions.’ Integrative revolution is in turn divided into three subtypes, the two sub-types I derive from Aristotle-Pareto and Ibn Khaldun are so labeled. The ‘constitutive’ type is my own invention, of- fering the sharpest contrast to the state-centered or ‘Tocquevillian’ type in that it is the typical pattern of radical change in the political order through the enlarge- ment of political community in ‘stateless societies,’ be they of 6th century BCE Greece or 7th century CE Arabia. In addition to this structural typology, we need to come to terms with the mo- tives and goals of the revolutionaries as historical actors, and here I do what may be politically incorrect from the viewpoint of the theory community by using the term teleology, not in the strict Aristotelian sense but rather as a term denoting the directionality of revolution. Through teleology, I seek to capture the distinc- tive direction of a revolution, its intended or intentionally prefigured conse- quences.
  • The Sword in the Islamic World View

    The Sword in the Islamic World View

    International Journal of Philosophy and Theology June 2016, Vol. 4, No. 1, pp. 42-54 ISSN: 2333-5750 (Print), 2333-5769 (Online) Copyright © The Author(s). All Rights Reserved. Published by American Research Institute for Policy Development DOI: 10.15640/ijpt.v4n1a4 URL: https://doi.org/10.15640/ijpt.v4n1a4 The Sword in the Islamic World View Dr. Fahd Mohammed Taleb Al-Olaqi1 & Dr. Naushad Umarsharif Shaikh2 Abstract The sword was essentially an important constituent in world culture. For many Muslims, the sword is a symbol of law. Therefore, the sword and power which were means of spreading Islam is not a source of shame for Muslims; rather it is one of its strengths and virtues. Islam was spread worldwide in a hundred years by proof and evidence before rising swords in battle fields. In Islamic philosophy, Islam was spread by proof and evidence, in the case of those who listened to the message and responded to it. And it was spread by strength and the sword in the case of those who stubbornly resisted, until they had no choice and had to submit to the new reality. The West has widely believed that the surge of conversion to Islam was made only by the sword. Modern scholars do not accept this idea while the teachings of the Qur'an are explicit in support of the freedom of conscience. Keywords: Muhammad, Islam, The Glorious Qur’an, sword, conversion, Islamic philosophy The Sword in World Civilizations The sword has its symbolic meaning in the world cultures. It has a special place in the history of various religious, cultures and nations.
  • Whoever Harms a Dhimm¯I I Shall Be His Foe on the Day of Judgment

    Whoever Harms a Dhimm¯I I Shall Be His Foe on the Day of Judgment

    religions Article Article “Whoever“Whoever HarmsHarms aa DhimmDhimmı¯ī II ShallShall BeBe HisHis FoeFoe onon thethe DayDay of of Judgment”: Judgment”: An An Investigation Investigation into into an an Authentic Prophetic Tradition andand ItsIts OriginsOrigins fromfrom thethe Covenants Covenants Ahmed El-Wakil Ahmed El-Wakil College of Islamic Studies, Hamad Bin Khalifa University, P.O. Box 34110 Doha, Qatar; [email protected] of Islamic Studies, Hamad Bin Khalifa University, P.O. Box 34110 Doha, Qatar; [email protected] Received: 6 June 2019; Accepted: 9 August 2019; Published: 5 September 2019 Received: 6 June 2019; Accepted: 9 August 2019; Published: 5 September 2019 Abstract: The ḥadīth, “whoever harms a dhimmī I shall be his foe on the Day of Judgment’, can be foundAbstract: as anThe endh. adclause¯ıth, “whoeverto covenants harms which a dhimmthe Prophet¯ı I shall Muḥ beammad his foe issued on the to Day Christian, of Judgment’, Jewish, and can Magianbe found communities. as an end clause As it tois covenantshighly unlikely which for the different Prophet non-Muslim Muh. ammad communities issued to Christian, to have Jewish,forged thisand Prophetic Magian communities. statement at As the it isend highly of their unlikely respective for di ffdocuments,erent non-Muslim this paper communities argues that to havethis utteranceforged this is Propheticauthentic statementand can be at confidently the end of their traced respective back to documents,the Prophet. this This paper paper argues examines that thisthe occurrenceutterance is of authentic this statement and can as bea ḥ confidentlyadīth in the tracedIslamic back literature to the and Prophet.
  • The Question of Supersessionism in Early Islam and the Qurʾan

    The Question of Supersessionism in Early Islam and the Qurʾan

    Revisiting the Charge of Taḥrīf: The Question of Supersessionism in Early Islam and the Qurʾan Sandra Toenies Keating In recent times, a great deal of interest in bringing about peace and harmoni- ous relations between Muslims and Christians has been generated, both within the walls of the academy and beyond. This renewed interest has caused many aspects of the interactions between the two communities to be reassessed, resulting in an explosion of new research, editions, and translations of signifi- cant texts, and fresh insights into ancient questions. On the whole, this move- ment has been positive and productive, engaging people from around the globe in an endeavor that could have far-reaching consequences. There has also been the propensity, however, to downplay real points of dis- agreement in an effort to reach the goal of peace. Nowhere is this more appar- ent than in the tendency to discount the importance of the theological convictions of the communities being studied. In many cases, researchers with little interest in or sensitivity to theological questions discount such evidence as ‘bias’ in an effort to find ‘what really happened.’ For some, the answer to ten- sions between adherents of the two religions is simply to conclude that debates about ‘abstract and theoretical’ questions of truth are useless in the academy, since no definitive conclusions can be reached by human inquiry. Unfortunately, in many cases this has led to historical and linguistic studies that, although helpful, neglect the cultural values and overall intentions of the author(s) of the texts or of the community within which these texts were preserved and transmitted.
  • Author Biography

    Author Biography

    2 | The Months Ordained by Allah: Reviving the Islamic Calendar Author Biography Faraz Malik graduated from The Ohio State University and continued his studies abroad in Amman, Jordan, where he taught Arabic at the Qasid Arabic Institute and obtained diplomas in traditional Islamic Studies. He obtained a master’s degree in Islamic Studies from Hartford Seminary and is currently finishing the ʿĀlimiyyah Program at the Qalam Seminary. He also runs Arabic Daily, an online platform dedicated to teaching Arabic. Disclaimer: The views, opinions, findings, and conclusions expressed in these papers and articles are strictly those of the authors. Furthermore, Yaqeen does not endorse any of the personal views of the authors on any platform. Our team is diverse on all fronts, allowing for constant, enriching dialogue that helps us produce high-quality research. Copyright © 2021. Yaqeen Institute for Islamic Research 3 | The Months Ordained by Allah: Reviving the Islamic Calendar Abstract The Islamic (Hijrī) calendar is the standard measure of time in the Qur’an and Sunnah,1 and plays an integral role in the lives of Muslims. It is used for annual ritual worship such as paying the alms-tax (zakāh), fasting during the month of Ramadan, and performing the pilgrimage (ḥajj). While the Islamic calendar is actively used for religious purposes, its role as one of the cornerstones of Islamic identity has waned over time to the point that many Muslims are unaware of the current month, day, and year under the Hijrī system of dating. This paper aims to understand the historical development of the Hijrī calendar and to identify the factors that caused it to decline.
  • Jihadist Website Posts Al-Libi's 'Guidance on the Ruling of the Muslim Spy' GMP20090708342001 Jihadist Websites -- OSC Summary in Arabic 30 Jun 09

    Jihadist Website Posts Al-Libi's 'Guidance on the Ruling of the Muslim Spy' GMP20090708342001 Jihadist Websites -- OSC Summary in Arabic 30 Jun 09

    UNCLASSIFIED//FOR OFFICIAL USE ONLY This product may contain copyrighted material; authorized use is for national security purposes of the United States Government only. Any reproduction, dissemination, or use is subject to the OSC usage policy and the original copyright. Show Full Version Jihadist Website Posts Al-Libi's 'Guidance on the Ruling of the Muslim Spy' GMP20090708342001 Jihadist Websites -- OSC Summary in Arabic 30 Jun 09 [Corrected version: removed multiple hyperlinks from text] Terrorism: Jihadist Website Posts Al-Libi's 'Guidance on the Ruling of the Muslim Spy' On 30 June, "Murasil al-Fajr" posted to the Islamic Al-Fallujah Forums website several links to a 149-page book entitled "Guidance on the Ruling of the Muslim Spy." The book discusses in detail the religious rulings concerning Muslim spies working for "the vicious Crusader campaign that is launched by the United States and its allies against Muslims and Islamic countries." The book contains an introduction by Ayman al-Zawahiri, Al-Qa'ida's second in command, who emphasizes the importance of the topic of the book and praises Al-Libi's "valuable, serious, scientific, and practical research on the Islamic judgment on spying." In the book, Al- Libi discusses in extensive detail all religious rulings concerning Muslim spies, emphasizing that they are "apostates" and therefore should be killed as they disclose "the shortcomings of Muslims." He also warns of their danger, saying: "One single piece of information transmitted to them, by one of their spies, is able to exasperate spirits, honor, and possessions in a way that thousands of their mobilized soldiers cannot do." The book was released and published by the Al-Fajr Media Center.
  • 14 Jesus in Islam

    14 Jesus in Islam

    Jesus in Islam Amar Djaballah Amar Djaballah is Professor of Introduction as a powerful prophet from God. Frequently, they voice a reproach, Biblical Studies and Dean of the Faculté As a religion, a faith, a culture, and a that appears to be quite valid from de Théologie Évangélique (affiliated with political system, Islam presents a number their perspective, to Christians: Acadia University) in Montréal, Canada. of challenges to the world. Of all these, the “Why don’t you give any hearing or consideration to our prophet He is the author of numerous books and most important to the Christian commu- Muhammed, when we accept the articles in French, including a New Tes- nity (and perhaps to the world in general) status and teachings of Jesus?”1 tament Greek grammar. Dr. Djaballah has may be the spiritual one. At any rate, none Hence, serious consideration of Jesus in Islam could at least open the written a book on the parables to be is more fundamental. To face it successfully, possibility of a dialogue with a reli- published in English (Eerdmans, forth- we need, as Christians, to be involved in gion that otherwise is reputed to harbor conceptions of God and faith coming) and a short English monograph prayer and witness, evangelism and mis- that are diametrically opposed to the on Islam. sion; we need also serious theological Christian ones. refection and understanding of Muslim (4) Christians need to be acquainted with the Muslim Jesus (or ‘Issa as he faith and practices. It is vital that we is respectfully called in the Qur’an develop creative ways to make known our and Muslim tradition) because of the faith and to communicate genuine con- very respect shown to him in this religion.
  • What Catholics Should Know About Islam

    What Catholics Should Know About Islam

    V VERITAS What Catholics Should Know About Islam Sandra Toenies Keating The Veritas Series is dedicated to Blessed Michael McGivney (1852-1890), priest of Jesus Christ and founder of the Knights of Columbus. The Knights of Columbus presents The Veritas Series “Proclaiming the Faith in the Third Millennium” What Catholics Should Know About Islam by Sandra Toenies Keating General Editor Father Juan-Diego Brunetta, O.P. Catholic Information Service Knights of Columbus Supreme Council Copyright © 2008-2021 by Knights of Columbus Supreme Council. All rights reserved. Cover: Designed by Gail E. Williams © Knights of Columbus Supreme Office 2008. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by information storage and retrieval system, without permission in writing from the publisher. Write: Knights of Columbus Supreme Council Catholic Information Service PO Box 1971 New Haven, CT 06521 www.kofc.org/cis [email protected] 203-752-4267 800-735-4605 Fax Printed in the United States of America CONTENTS ABBREVIATIONS ..................................................................................4 INTRODUCTION...................................................................................5 THE ORIGINS OF ISLAM AND ITS ENVIRONMENT ..................................8 THE LIFE OF MUHAMMAD ...................................................................9 CHRISTIANITY AND THE BASIC TEACHINGS OF ISLAM..........................14 MAJOR THEMES OF