Another Look at Whether Muslims and Christians Worship the Same God

coexistThe Problem

The controversy surrounding Wheaton College’s decision to suspend Prof. Larycia Hawkins over her statement that Christians and Muslims worship the same God has led a number of intellectual heavyweights to weigh in on the subject.

Some, such as Miroslav Volf and Kelly James Clark, say Hawkins was correct: Muslims and Christians do worship the same God, the God of Abraham, though Muslims do not worship Him correctly. They conclude that Wheaton College’s suspension of Hawkins was nothing but an act of anti-Muslim bigotry. Francis Beckwith agrees that Muslims and Christians worship the same God, but does not think Wheaton’s action was bigoted.
Prayer and the Health of the Church

Church Growth Today
Christianity is growing faster today than it has at any time in its history.

This is a surprise to most Christians in the Global North (i.e. Western Europe, North America, and Australia). If anything, we tend to think of this as the great age of martyrdom within global Christianity and a time of waning influence on culture. People who hold to premillennial eschatology often portray our age as the time of the “Great Falling Away” preceding the coming of the Antichrist.

Psalm 20: Putting Our Trust in the Name of the Lord

Psalm 20 is one of the Advent psalms in the Book of Common Prayer’s lectionary. It is a psalm of David. We do not know the occasion for the composition of this psalm, but it appears to be composed in the face of an impending crisis, perhaps a battle that David must wage.

The psalm is classified as a Royal Psalm. Douglas Mangum’s The Lexham Glossary of Literary Types states that a Royal Psalm relates to the king, such as his enthronement, his wedding, or a victory in battle. Psalms 2, 18, 20, 21, 45, 72, 89, 101, 110 and 144 are classified as Royal Psalms. Since all of the psalms point to Jesus in some form, all of the Royal Psalms contain Messianic elements.

Psalm 146: Praise as a Grounding Discipline

While our secular society prepares itself for its materialistic, maudlin and mindless celebration of what is now termed the “Holiday Season,” we Christians are entering the Advent Season. This is a solemn but joyous season of repentance and praise: a season of expectation; a season in which we look forward to celebrating the greatest gift given to humankind.

The word “advent” comes via the Latin “adventus,” which means “the arrival of a notable person or event.” Jerome, the fourth-century theologian who translated the Bible into Latin, used “adventus” to translate the Greek word “parousia.” In the days of the New Testament, this Greek word in its secular sense to mean the anticipated arrival of the Roman Emperor into a province or a city. Parousia as used by the New Testament authors assumed a specific Christian meaning: it became the word for the Second Coming Of Jesus. Jesus, not Rome’s Emperor, is the true Caesar of the Cosmos. In Advent, we look backward to Christ’s Incarnation, his first advent, as well as look forward to his Second Coming, his final advent.

Daniel’s Prayer, Part 2

One of the signs of a healthy church is that it is growing. There is, however, a caveat to this statement: many churches, particularly megachurches, are growing by enticing members away from other churches.

The keys to a healthy church’s growth are these: How many new members are entering the church through confessions of faith? How many members are becoming disciples of Christ and are, in turn, making disciples?

Daniel’s Prayer, Part 1

One of the most remarkable prayers in Scripture is that of Daniel in Daniel 9:1-18 in which the prophet prays for the restoration of his beloved Israel. In this prayer are principles that we can use as we pray for the restoration of the American church.

Daniel’s prayer comes about as Daniel studies the writings of the prophet Jeremiah concerning how long Israel would be held captive by Babylon. The length of Israel’s captivity, Daniel reads, was to be seventy years. Daniel is now an old man, having been brought captive to Babylon in his early teens; he is probably now in his eighties, and soon this length of seven decades of Israel’s captivity would come to a close.

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