I recently attended a consultation in East Africa. Our goal was to formulate a strategy for evangelizing the unreached of East Africa and the Horn Africa, almost all Muslims. This talk was my own contribution to the consultation and was well received. It is an expansion of an earlier talk I gave in November of 2017.
I begin by arguing that persecution is not the main pastoral challenge for converts, rather is the formation of a firm, new Christian identity. I found this in my own research presented in Living among the Breakage (2016), and earlier research by Kathryn Kraft (2013) and Seppo Syrjänen (1984) contain similar findings.
Here I present ten points that can be used for people counseling and providing guidance for Christ’s converts from Islam:
I am happy to announce that my new book, Two Stories of Everything: The Competing Metanarratives of Islam and Christianity has been published and is now available for purchase. This book represents the culmination and summary of years of experience teaching at churches and institutions of higher education on Islam and Christianity. It is written for an educated audience who is not, however, a specialist in religion or theology. Think business person, Sunday school teacher, pastor who has been out of seminary for years…
Scholars and preachers have been approaching Islam and Christianity for centuries as two religions. But what if we set that approach aside and try something new? What if we look at the stories that Islam and Christianity tell? In this book we do exactly that: we go back to the beginning of the stories—Creation—and work our way forward to humanity, Israel, the founders (Jesus and Muhammad), why they founded their communities (the Church and the Umma), what those communities are doing in the world today, and then look down the road to the end of the two stories of everything with their different accounts of the final judgment.
Approaching Islam and Christianity as two stories of everything, or metanarratives, produces fresh new insights relevant to any person – whether Christian, Muslim, or of no religion—concerned with the question of how Islam, Christianity, and modernity interact and sometimes clash with each other.
The book contains a glossary and discussion questions for each chapter, making it ideal for Sunday school classes, study groups, lower level college courses, or discussion groups. The book, published by Credo House Publishers, is available in print and for Kindle.
If you’re interested in a review copy please contact me.
This is the first of four lectures I gave in Copenhagen, Denmark on November 14th of 2017. And with this, all four of the Copenhagen lectures are available at my YouTube channel.
What do people say when they are asked about their motives for converting from Islam to Christianity? In this lecture I draw on existing research plus my own field experience among Christians from a Muslim background to provide an answer. This is the third of the four Copenhagen lectures. (See also Lecture 1, Lecture 2, and Lecture 4)
In the 1960s we saw the beginning of a historically unprecedented series of movements from Islam to Christianity. In this lecture I present a summary of some key elements of three of them–Indonesia, Iran, Algeria–and then offer an overall analysis of three categories of factors facilitating conversion in the modern and late modern context.
This is the second of my four Copenhagen lectures.
Delivered at St Nathaniel’s Evangelical Lutheran Church in Copenhagen, Denmark.
My girls are doing arts and crafts here at the Southwest School of Art and I’m catching up on blogs.
Happened across this brilliant article arguing for more tradition and less relevance in education.
Here is one particularly excellent section:
The real objection to relevance is that it is an obstacle to self-discovery. Some sixty years ago I was introduced to classical music by teachers who did not waste time criticizing my adolescent taste and who made no concessions to my age or temperament. They knew only that they had received a legacy and with it a duty to pass it on. If they did not do so the legacy would die. They discovered in me a soul that could make this legacy its own. That was enough for them. They did not ask themselves whether the classical repertoire was relevant to the interests that I then happened to have, any more than mathematicians ask whether the theorems that they teach will help their students with their accounting problems. Their assumption was that, since the musical knowledge that they wished to impart was unquestionably valuable, it could only benefit me to receive it. But I could not understand the benefit prior to receiving it. To consult my desires in the matter would have been precisely to ignore the crucial fact, which was that, until introduced to classical music, I would not know whether it was to be a part of my life.