Tad de Bordenave has started a new blog, Mission Omission. Have known him for years, and he's a great guy and knows his stuff. Do check it out, add it to your blogroll, and your Google Reader, or whatever you use these days.
Mission Omission
Monday, March 07, 2011
Friday, March 04, 2011
Saturday, February 26, 2011
On the baptism of Muslims
As many of you know, I really enjoy reading St Francis Magazine. Yes, yes, I have published articles there in numerous occasions, but that is not the only reason why I like it.
I was looking over some older articles and I ran across this one by one Azar Ajaj, a Palestinian (ethnicity) Israeli (citizenship) evangelical (spirituality). I thought his article on the topic of Muslims seeking baptism was really good.
I especially enjoyed his explanation of how people from an Arab-Islamic background understand what they are asking for:
Don't you want to read more? Check out his entire article here: Baptism and the Muslim Convert to Christianity by Azar Ajaj.
I was looking over some older articles and I ran across this one by one Azar Ajaj, a Palestinian (ethnicity) Israeli (citizenship) evangelical (spirituality). I thought his article on the topic of Muslims seeking baptism was really good.
I especially enjoyed his explanation of how people from an Arab-Islamic background understand what they are asking for:
I want to pause for a moment here, and try to explore the meaning of baptism for a person coming specifically from Islam. For many people in the west, Islam is seen only as a religion. But as a person who has lived among Muslims for more than forty years, I can say that Islam is much more than that; it is described as ‘the best nation’, or khayra ummah in Arabic (Quran 3:110). Muslims consider themselves as a nation, a family with similar traditions and points of view . Ummah is related to the word umm in Arabic, which simply means mother. For a person to leave Islam is to leave his ‘mother’, ‘family’, nation. Or maybe it is better to say (as they [un-converted Muslims] understand it) to betray them.
How is this related to our case? Well, Islam is a religion that emphasizes the practice of rituals [...]
Don't you want to read more? Check out his entire article here: Baptism and the Muslim Convert to Christianity by Azar Ajaj.
Monday, February 21, 2011
Feb 21, 2011: More reflections on the Middle East
The developments in Egypt, and now Libya are really unprecedented. There was no way for anyone to expect this.
Well, let me qualify that. It has been known for some time that there was a demographic time bomb in many of these countries. You have several factors combining to create instability and revolution: a large population of young males who are largely a) unemployed, and b) unmarried. This always leads to instability, and now we have seen that boil to the surface, though, like I said, no one saw it coming right now and in this form.
In some ways, the self-immolation of the young Tunisian fruit-vender is what occasioned this whole series of revolutions. It is one of those small, obscure acts that parlayed itself into something much larger, like the assassination of a certain arch-duke.
But the real question is what does the future hold? A couple of points follow.
1) The Western press often stresses that the movements in Egypt and Tunisia had a lot of 'modern' or 'secular' people in them. To which I respond, who cares? What matters is coordination and organization. The Muslim Brotherhood has that. In Egypt, no one else does.
2) Islam and democracy are in esse incompatible. Islam is devoted to the imitation of the Prophet, who was totalitarian in his polity without any question. He consolidated all political, military, juridical, and religious authority into his own hands. Democracy, on the other hand, is based on a Judeo-Christian anthropology, and it seeks to spread power as widely as possible because it understands that humans in their sinfulness cannot be trusted with the totality of power.
3) Turkey. Everyone points to Turkey and says, see Islam and democracy can work! Sorry, but that is not quite right. The inspiration for Turkey's democracy was nationalism, not Islam. In fact, as Turkey has grown more Islamic in its polity, it is questionable to what extent democracy there can survive. Also, Turkey has undergone reforms in order to enter the EU. Tunisia and Egypt and Libya don't have that carrot dangling in front of them.
4) The foundational problems are not with regimes, but demographics, agriculture, and Islam. Too many children (especially in Egypt), too little arable land, and an Islamic society which, for whatever reason, is often tribalistic and nepotistic. A new regime, even a secular, democratic one, will not solve these problems.
5) Freedom. Ultimately, if people want freedom, they will have to find some other religion. Pure and simple. Not very PC. But there you have it.
So what does this all lead to? A struggle between nationalist kleptocratic militaries and Islamists. Not very much fun.
But let us pray. As Martin Luther said, 'Even the devil is God's devil.'
Abu Daoud
Well, let me qualify that. It has been known for some time that there was a demographic time bomb in many of these countries. You have several factors combining to create instability and revolution: a large population of young males who are largely a) unemployed, and b) unmarried. This always leads to instability, and now we have seen that boil to the surface, though, like I said, no one saw it coming right now and in this form.
In some ways, the self-immolation of the young Tunisian fruit-vender is what occasioned this whole series of revolutions. It is one of those small, obscure acts that parlayed itself into something much larger, like the assassination of a certain arch-duke.
But the real question is what does the future hold? A couple of points follow.
1) The Western press often stresses that the movements in Egypt and Tunisia had a lot of 'modern' or 'secular' people in them. To which I respond, who cares? What matters is coordination and organization. The Muslim Brotherhood has that. In Egypt, no one else does.
2) Islam and democracy are in esse incompatible. Islam is devoted to the imitation of the Prophet, who was totalitarian in his polity without any question. He consolidated all political, military, juridical, and religious authority into his own hands. Democracy, on the other hand, is based on a Judeo-Christian anthropology, and it seeks to spread power as widely as possible because it understands that humans in their sinfulness cannot be trusted with the totality of power.
3) Turkey. Everyone points to Turkey and says, see Islam and democracy can work! Sorry, but that is not quite right. The inspiration for Turkey's democracy was nationalism, not Islam. In fact, as Turkey has grown more Islamic in its polity, it is questionable to what extent democracy there can survive. Also, Turkey has undergone reforms in order to enter the EU. Tunisia and Egypt and Libya don't have that carrot dangling in front of them.
4) The foundational problems are not with regimes, but demographics, agriculture, and Islam. Too many children (especially in Egypt), too little arable land, and an Islamic society which, for whatever reason, is often tribalistic and nepotistic. A new regime, even a secular, democratic one, will not solve these problems.
5) Freedom. Ultimately, if people want freedom, they will have to find some other religion. Pure and simple. Not very PC. But there you have it.
So what does this all lead to? A struggle between nationalist kleptocratic militaries and Islamists. Not very much fun.
But let us pray. As Martin Luther said, 'Even the devil is God's devil.'
Abu Daoud
Friday, January 28, 2011
On the unrest in countries like Egypt, Yemen, and Jordan
by Abu Daoud
Well, what can I say?
I have been surprised by the outbreak in massive riots in Egypt, and lessed such events in Yemen and Jordan. What really seemed like the moment when 'the levee's gonna break' was when folks in Egypt started calling for the resignation of Mubaarak.
You see, you can have riots, even violent, destructive ones, in the Middle East, for certain causes, like Islamic stuff (of course), and anti-American and anti-Israel stuff (of course), and even maybe for rather pragmatic things like the price of bread or sugar of tomatos. You can even call for new elections or a new parliament or a new group of ministers (the new boss...same as the old boss), a la Jordan. But you can't call for the top guy to be replaced, or to leave, or to step down, or anything. In fact, you should not even mention him, unless you are saying, hey this guy needs to save us from these corrupt jerks. Then it's ok.
Well, that's not what is happening in Egypt. The police are out of play, widely despised by people in general. Now the military has been called in, and what of that? Even if one or two main commanders tell their troops, you know, we're here to defend Egypt from Israel and Libya and fill-in-the-blank, so we're just not going to get invovled in this, either way....well, that will end up being decisive. If a couple of influential commanders do that, then a new regime in Egypt is not impossible.
But if the military by and large obey their orders (which seem illegitimate to me, but then again I'm American), then sooner or later, perhaps after much bloodshed, the iron will of the Mubaarak Dynasty will be enforced upon all.
Well, what can I say?
I have been surprised by the outbreak in massive riots in Egypt, and lessed such events in Yemen and Jordan. What really seemed like the moment when 'the levee's gonna break' was when folks in Egypt started calling for the resignation of Mubaarak.
You see, you can have riots, even violent, destructive ones, in the Middle East, for certain causes, like Islamic stuff (of course), and anti-American and anti-Israel stuff (of course), and even maybe for rather pragmatic things like the price of bread or sugar of tomatos. You can even call for new elections or a new parliament or a new group of ministers (the new boss...same as the old boss), a la Jordan. But you can't call for the top guy to be replaced, or to leave, or to step down, or anything. In fact, you should not even mention him, unless you are saying, hey this guy needs to save us from these corrupt jerks. Then it's ok.
Well, that's not what is happening in Egypt. The police are out of play, widely despised by people in general. Now the military has been called in, and what of that? Even if one or two main commanders tell their troops, you know, we're here to defend Egypt from Israel and Libya and fill-in-the-blank, so we're just not going to get invovled in this, either way....well, that will end up being decisive. If a couple of influential commanders do that, then a new regime in Egypt is not impossible.
But if the military by and large obey their orders (which seem illegitimate to me, but then again I'm American), then sooner or later, perhaps after much bloodshed, the iron will of the Mubaarak Dynasty will be enforced upon all.
Thursday, January 27, 2011
The Rev Ghulam Masih Naaman, ex-Muslim, Kashmiri, Anglican priest
Born in 1923 in Kashmir, he became a soldier, then a Christian, and then in 1960 an Anglican priest.
His story can be found here.
His story can be found here.
Saturday, January 22, 2011
The Rev Sultan Muhammad Paul, Afghan, Anglican Priest, convert from Islam
Sultan was born in Kabul in 1881, moved to India to study Islam, and became involved in polemics against other religions. During his hajj to Mecca he started to reflect on eternal salvation and wether or not Islam could actually provide it. He reflected on the hadiiths where Muhammad says that he cannot save anyone at all, even through his intercession. Then he found the verse in Matthew where Jesus issues the great invitation: 'Come to me all you heavy-laden, and I will give you rest....' He accepted.
In 1903 he requested baptism, and eventually received the sacrament of Holy Orders in the Anglican Church.
More can be read about him in Called from Islam to Christ by Fr. Jean-Marie Gaudeul. Or, if you are particularly resourceful in terms of finding books: Why I Became a Christian which he himself wrote (Gospel Literature Service, Bombay: 1978).
His entire testimony can be read HERE.
In 1903 he requested baptism, and eventually received the sacrament of Holy Orders in the Anglican Church.
More can be read about him in Called from Islam to Christ by Fr. Jean-Marie Gaudeul. Or, if you are particularly resourceful in terms of finding books: Why I Became a Christian which he himself wrote (Gospel Literature Service, Bombay: 1978).
His entire testimony can be read HERE.
Thursday, January 20, 2011
Question
Question:
What was the name of the Anglican priest who was born in Afghanistan and was an ex-Muslim?
Will post the answer after a few people take guesses, or at least say, I don't know but I'd like to know.
What was the name of the Anglican priest who was born in Afghanistan and was an ex-Muslim?
Will post the answer after a few people take guesses, or at least say, I don't know but I'd like to know.
Oscar Wilde's poem, 'On the Massacre of Christians in Bulgaria'
HT to Jewel.
On the Massacre of Christians in Bulgaria
by Oscar Wilde
Christ, dost Thou live indeed? or are Thy bones
Still straitened in their rock-hewn sepulchre?
And was Thy rising only dreamed by Her
Whose love of Thee for all her sin atones?
For here the air is horrid with men's groans,
The priests who call upon Thy name are slain,
Dost Thou not hear the bitter wail of pain
From those whose children lie upon the stones?
Come down, O Son of God! incestuous gloom
Curtains the land, and through the starless night
Over Thy Cross, a crescent moon I see!
If Thou in very truth didst burst the tomb
Come down, O Son of Man! and show Thy might,
Lest Mahomet be crowned instead of Thee!
On the Massacre of Christians in Bulgaria
by Oscar Wilde
Christ, dost Thou live indeed? or are Thy bones
Still straitened in their rock-hewn sepulchre?
And was Thy rising only dreamed by Her
Whose love of Thee for all her sin atones?
For here the air is horrid with men's groans,
The priests who call upon Thy name are slain,
Dost Thou not hear the bitter wail of pain
From those whose children lie upon the stones?
Come down, O Son of God! incestuous gloom
Curtains the land, and through the starless night
Over Thy Cross, a crescent moon I see!
If Thou in very truth didst burst the tomb
Come down, O Son of Man! and show Thy might,
Lest Mahomet be crowned instead of Thee!
Tuesday, January 18, 2011
Thursday, January 13, 2011
Mark Bradley on Christianity in Iran
Bradley is one of the few people who has written on the current awakening happening in Iran. It is hard to get information related to it, and harder still to explain why it is happening in Iran, rather than in, say, Jordan or Syria, countries with great religious freedom (relatively speaking). Bradley proposes that the Shia-Sufi DNA of Iranian Islam is a key factor:
“The Shia faith instills the importance of a just Imam, who is willing to die for his people, yet still present to guide, and certainly determined to return to return in victory; and the philosophy of Sufism invites everyone to move beyond rigid religion, and embark on a journey where they deny themselves to experience the light. As disillusionment with the Islamic revolution has spread, so the appeal of a religion which shares so much with Shiism and Sufism has increased—especially when shed of its Western externals. Rather than being the enemy of Christianity in Iran, the dual religious identity of Iran might prove to be its best friend.” p. 22
Bradley, Mark. 2008. Iran and Christianity: historical identity and present relevance. London: Continuum.
If you are interested in the topic and want to read his ideas, that book I just quoted from is the more rigorous and detailed one, but it's hard to find and expensive. Rather, order his earlier and more basic (but much cheaper) Iran: Open Hearts in a Closed Country.
“The Shia faith instills the importance of a just Imam, who is willing to die for his people, yet still present to guide, and certainly determined to return to return in victory; and the philosophy of Sufism invites everyone to move beyond rigid religion, and embark on a journey where they deny themselves to experience the light. As disillusionment with the Islamic revolution has spread, so the appeal of a religion which shares so much with Shiism and Sufism has increased—especially when shed of its Western externals. Rather than being the enemy of Christianity in Iran, the dual religious identity of Iran might prove to be its best friend.” p. 22
Bradley, Mark. 2008. Iran and Christianity: historical identity and present relevance. London: Continuum.
If you are interested in the topic and want to read his ideas, that book I just quoted from is the more rigorous and detailed one, but it's hard to find and expensive. Rather, order his earlier and more basic (but much cheaper) Iran: Open Hearts in a Closed Country.
Saturday, January 08, 2011
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