TCTC Podcast!

Yes, it’s true!  I’ve been trying to find the time to expand the ministry, and retirement gave me the very time I needed.  Rather than just a blog, The Clear-Thinking Christian (TCTC) has expanded into podcasting, and soon will be adding video.

These two podcasts were supposed to be up around Easter, but I had a few technical difficulties, and I’m still struggling with getting them uploaded to the iTunes Store.  For now, you can get them here — and post your questions, comments, concerns, or other feedback.

The resurrection of Jesus Christ is the foundational event of the Christian faith (1 Cor 15), and belief in the resurrection is one of the defining beliefs of Christianity.  But did it actually happen?  Is this actually an historical event, or something we just “take on faith” because the Bible says so?  These two podcasts examine the resurrection of Jesus of Nazareth from an evidential perspective, using the “Minimal Facts Approach” made well-known by Dr. Gary Habermas and Dr. Michael Licona.  Enjoy!

The Resurrection, Part 1:

The Resurrection, Part 2:

Habermas, Gary and Licona, Michael, The Case for the Resurrection of Jesus, Kregel Publishing, Grand Rapids, Michigan, 2004.

Licona, Michael, The Resurrection of Jesus:  A New Historiographical Approach, InterVarsity PressDowners Grove, Illinois, 2010.

Biblical Authenticity: The Gnostic Gospels

GnosticGospel     You heard it from Leigh Teabing himself on the last blog, “Now, listen to this.  It is from the Gospel of Philip…it was rejected at the Council of Nicaea, along with any other Gospel that made Jesus appear human, not divine.”  For years now — fueled partially by The Da Vinci Code, but predating it as well — Christians and critics alike have been touting the “Gnostic Gospels.”  Many of these documents are mistakenly categorized as such, since many who haven’t studied the topic call any gospel not included in the Bible a “Gnostic” Gospel.  In reality, there are Gnostic Gospels (those circulated by the Gnostics), Coptic Gospels (those from Egypt), as well as a number of other categorizations.  However, they all have this in common — they tell stories about Jesus, and they are not included in our Bible.  This has led many to question whether they should be, and to suggest that perhaps our Bible is “incomplete” or there are books that should be included, but aren’t…some even suggesting that there are books that are included, but shouldn’t be.  Who were the Gnostics, what are these “Gnostic Gospels,” and what impact (if any) should they have on the canon of Scripture we use as Christians?

1.  Who were the Gnostics?

In and around Jerusalem, both before and after the crucifixion of Jesus Christ, various Jewish sects and “offshoots” took root in the surrounding hill country, often extending into the Sinai, Egypt, and farther. Most of these groups differed to some degree (usually a significant degree) with orthodox Jewish teaching, and for that reason were not always permitted to practice their religion inside the temple or even inside the city. One of these groups, originally, was Christianity — another was the Essenes, and another was the Gnostics. Perhaps more accurately an offshoot of Christianity than Judaism, the Gnostics accepted many of the New Testament scriptures, many accepting even the Christian gospel message of salvation brought by Christ, the Messiah. The Gnostics believed that the body itself was corrupt or even evil, such that the needs and sensations of the body — pleasure, leisure, food, sex, etc — interrupted the essential communion with God for which that body was created (Churton 3). They also believed in a secret knowledge (“gnosis” means “knowledge” in Greek), which only they knew about or possessed, and this gave them a special spiritual connection to the divine (Churton 33). Most of what we know about the Gnostics comes from Eusebius and Athanasius, writing about them in the middle of the fourth century (356 – 367 AD), though archaeological evidence has been found documenting their presence in Rome in the third century (Churton 57).

2. What did the Gnostics write?

In 1945, a young farmer boy and his brother were digging in the hills surrounding the town of Nag Hammadi in upper Egypt, trying to find sabakh, a soft topsoil used to fertilize their crops.  Instead, Muhammad Ali’s (no relation) spade hit a clay jar, which after further examination proved to be more than three feet tall.  Inside were 13 manuscripts in codex form (book-like, as opposed to scroll-like), written in Coptic script (basically the Egyptian language, but written with both Greek and Egyptian letters).  Eventually expanding to a total of 52 individual works, some were written by the Gnostics, others were written by the Copts (essentially early Egyptian Christians), and some were early Christian texts.  They included the Gospel of Thomas, the Gospel of Philip, the Apocryphon (“secret book”) of John, the Gospel of Truth, the Gospel of the Egyptians, the Apocryphon of James, the Apocalypse of Paul, the Apocalypse of Peter, and at least 40 others (a complete list, along with the actual text of the documents, can be found at The Nag Hammadi Library website).

Some of these additional “gospels” and other documents repeat stories told in the Bible, and some repeat sayings of Jesus found in the Bible.  However, many (most) also include stories not found in the Bible, or attribute sayings to Jesus that we find nowhere else.  The dating of these documents — based on the papyrus, the leather covers, and the type of script used — is widely believed to be between 350 – 400 AD, though that lends little insight into when the originals were written.  Like our Biblical gospels, it is comparatively easy to establish an approximate date for the copies we have, it is significantly more difficult to discern the date of the original that was copied.  Most scholars today place them in the middle second century, probably between 120 – 180 AD (Pagels xviii – xix).

3. Were these gospels accidentally forgotten or “left out” of the Bible?

While these gospels were “lost” for a thousand years or more, they were well known by the second-century (and later) church fathers.  Some of these patriarchs quoted from both the Apocrypha (see my prior blog on this topic) and from some of the books discovered at Nag Hammadi.  Some patriarchs also thought some of these books (most notably The Shepherd of Hermas) should be included — Origen, Eusebius, Athanasius, and some later church fathers vigorously debated the Apocrypha and some of the other gospels circulating at the time (Ehrman 331 – 340).  I’ll deal with canonization next, but we can rest assured that these “lost” gospels were not forgotten, nor were they inadvertently “left out” of the Bible.  They were well-known throughout the Christian community, and though they are not included in our Bible, it is for good reason.

4. Should these gospels be included in the Bible?

The topic of canonization — how Christianity decided (theologians will say “discovered”) which books were divinely inspired — is one of the most challenging and interesting questions in the entire field of bibliology.  Entire books, many volumes, have been written on this topic alone, so I will save it for the next blog.  For now, it is sufficient to know that the Gnostics were likely contemporaries of Christ, and some of the Gnostics (and some Christians, and some Copts) write “gospels” that told stories of Jesus of Nazareth.  These gospels are mostly preserved, have not been lost or forgotten, but were intentionally excluded from our Bible for reasons we will explore in the next blog.


Bruce, Frederick, The Canon of Scripture, InterVarsity Press Academic, Downers Grove, IL,  1988.

Churton, Tobias, The Gnostics, Barnes and Noble Books, New York, NY, 1987.

Ehrman, Bart, Lost Scriptures:  Books that Did Not Make it into the New Testament, Oxford University Press, Oxford, New York, 2003.

Geisler, Norman and Nix, William, A General Introduction to the Bible, Moody Press, Chicago, IL, 1986.

Pagels, Elaine, The Gnostic Gospels, Vintage Books, New York, NY, 1989.

Biblical Authenticity: The Apocrypha

BibleThe last blog I posted — “Biblical Inerrancy and Textual Criticism” — has been by far the most popular blog I’ve ever written.  It got a few comments on WordPress, but got 53 comments (so far) on Facebook, some of which continued into fairly involved debates.  The most I can say from the feedback I’ve received so far is that I may have overstated the case against the authenticity of the long ending of Mark, but my position on the issue remains unchanged.  However, the most popular question I received on that blog is with regard to which books are included in our current Bible, and how those decisions were made.  Especially since the publication of The Da Vinci Code, this is an issue that cries out for some clear thinking!

This topic — which books are included in our Bible — covers not only the differences between the Roman Catholic and Protestant Bibles (the Apocrypha), but also the so-called “Gnostic” gospels, the role of the Council of Nicea, The Da Vinci Code, and several other closely-related events that collectively call for a blog to address the question.  I’ll try to cover all these issues with some clarity in the next few blogs.  Let’s start with the Apocrypha.

  1.  The Apocrypha.  Plainly stated, some Christian denominations — specifically, the Roman Catholic, Eastern Orthodox, and some Protestants — add six or seven books to the Old Testament canon, as well as additions to the books of Esther and Daniel.  These additions are called the “Deuterocanon” (second canon) by those denominations, and the “Apocrypha” (hidden writings) by nearly all others. These additional books and edits to Esther and Daniel are normally included in the Revised Standard Version and the New American Bible, and include:

The First Book of Esdras
The Second Book of Esdras
Additions to the Book of Esther
The Wisdom of Solomon
Ecclesiasticus (also called Sirach)
The Letter of Jeremiah (often combined with Baruch as a single book)
The Prayer of Azariah (normally added to Daniel 3)
Susanna (normally added as Chapter 13 to the book of Daniel)
Bel and the Dragon (normally added as Chapter 14 to the book of Daniel)
The Prayer of Manasseh
The First Book of the Maccabees
The Second Book of the Maccabees

These books range from 300 BC (The Letter of Jeremiah) to about 30 BC (The Wisdom of Solomon), are not included in the Hebrew Bible, but remain in dispute.  Even this list itself is not agreed upon by all.  For example, the Roman Catholic Church accepts this list as canon, with the exception of 1 and 2 Esdras and the Prayer of Manasseh.  Eastern Orthodox accepts the list as canon, but includes both books of Esdras and Manasseh.  This expanded (“second”) canon was proclaimed as the divinely inspired Word of God at the Council of Trent in 1546, though previous councils (including some in the first four centuries) rejected them.

But are these books Scripture?  Are they inspired, are they canonical?  This is the question.  The answer is we simply don’t know, and there are reasonable arguments on both sides of the debate.  Some of the early church fathers accepted the Apocrypha as canonical (Augustine, Irenaeus, Tertullian, Clement), others rejected them (Athanasius, Josephus, Cyril, Origen, Jerome).  Our earliest Greek manuscripts — Codex Alexandrinus, Codex Siniaticus, and Codex Vaticanus — include portions of the Apocrypha, interspersed throughout the Old Testament.  Some believe that the tortures mentioned in Hebrews 11:35 are referring to the torture of the Maccabees recorded in 2 Maccabees 7 and 12, so advocates have at least one potential New Testament reference to the Apocrypha.  However, the New Testament never directly quotes from any book of the Apocrypha, and never refers to any of them as Scripture, authoritative, or canonical.

Modern scholarship remains sharply split, largely along Catholic/Protestant lines.  Great Protestant theologians and scholars (Norman Geisler, William Lane Craig, Bruce Metzger, William Nix, F. F. Bruce) continue to strongly reject the Apocrypha, citing many of the reasons here.  Geisler, in particular, vehemently rejects these additional books based more on their content, which he calls unbiblical, heretical, extra-biblical, fanciful, sub-biblical, and even immoral.  For those interested in further study, I’ve included a bibliography below.  Next up — the Council of Nicea!


Bruce, F.F., The Canon of Scripture, InterVarsity Press, Downer’s Grove, IL, 1988
Geisler, Norman and Nix, William, A General Introduction to the Bible, Moody Press, Chicago, IL, 1986
Hauer, Christian and Young, William, An Introduction to the Bible:  A Journey into Three Worlds, Second Edition, Prentice-Hall, Englewood Cliffs, NJ, 1990
Metzger, Bruce, An Introduction to the Apocrypha, Oxford University Press, New York, NY, 1977

Textual Criticism and Inerrancy

P52-2-450hGreetings once again, and welcome to a fun and controversial topic!  Rest assured, as usual we will ensure we think clearly about it.  Over the past few months, I’ve been taking a New Testament Textual Criticism course from Dr. Dan Wallace, who is likely one of the greatest New Testament scholars and textual critics alive today.  Textual criticism is not simply criticizing the New Testament text, it refers to the science and the discipline of trying to recover the original text of the ancient autographs (original writings themselves).  I thought I’d share a few lessons learned and observations from this fascinating course (link above if any would like to take it).

  1.  I suspect most Christians think we are more sure than we actually are about what the originals said.  Now, I am a Biblical inerrantist, but I may have to adjust my view to encompass the autographs only.  That is, do our current translations accurately reflect what was originally written?  The fact is, we just don’t know.  We do not have any of the originals, and within the first few decades after the originals were written, we see differences in the texts.  Which (if any) accurately reflects the original?  We can’t be sure.
  2. The Bible we have today is sound in its history and its doctrine, but likely contains text that was not in the original.  Let me tell you what I mean by this.  We know, with a high degree of certainty, that there are passages in our Bibles today that were almost certainly not in the originals.  Some of the passages may have been in the originals, but have been edited or altered.  However, all of these variations make absolutely no difference whatsoever in the core doctrines and history of Christianity.  Textual critics today have categorized all variants (there are literally hundreds of thousands of them) into viable and not viable, and into meaningful and not meaningful.  Many of the variants are viable (they are actual variants, real no-kidding differences in the texts), but are meaningless.  An example here might be the spelling of the name “John,” which in some manuscripts has one “n” (Ioanes) and in other manuscripts has two (Ioannes).  This is a viable variant, but it is meaningless.  Those that concern us today are those variants that are both viable and meaningful, which Dr. Wallace says encompass less than one half of one percent of all known variants.  Of all these meaningful and viable variants, only two are longer than a word or a phrase — the long ending of Mark (Mark 16:9-20) and John 7:53 – 8:11.  Let’s look briefly at these two.
    1. Mark 16:9-20.  If you have a Bible handy, turn to this passage and it is almost sure to have a caveat — after verse 8, mine (NET) says, “The Gospel of Mark ends at this point in some witnesses [manuscripts], including two of the most respected manuscripts (Sinaiticus and Vaticanus)…”  It goes on for several paragraphs, in quite some detail.  My NIV also says, “The earliest manuscripts and some other ancient witnesses do not have verses 9 – 20.”  According to Dr. Wallace, there is not a textual critic alive today who thinks that these verses were in the original.  However, there are many scholars who think the case against these verses is weak, and many believe firmly that they belong in the Bible.  Without the original, there is no way to be sure — but this is a prime example of a meaningful and viable variant.
    2. John 7:53 – 8:11.  This portion of the Bible, called the pericope adulterae (story of the adulteress) is well known to most Christians.  “Let he who is without sin cast the first stone!”  We’ve all heard the story.  But, like the long ending of Mark, this is not in the earliest and most reliable manuscripts we have, and most textual critics today do not think it was part of the original text of John.  It is another meaningful and viable variant, but again without the original we cannot be certain, and it makes no difference in the core doctrines of the Christian faith.

These are the two most famous textual variants, but there are many more.  Others are shorter — only a word or two in many cases — but they cast additional shadows on how sure we can be that we have an accurate representation of the original texts.

The last verse of Luke is likely a conflation (combination) of two different texts (text types) — my NIV and NASB say the disciples went about “praising God,” but others say “blessing God.” What did the original text of Luke say?  Again, we don’t know — and many modern translations today simply say, “…praising and blessing God.”  They combine the two.

We also see differences in the Trinitarian formula in 1 John 5:7.  The oldest and most reliable manuscripts are missing the Trinitarian formula, called the Comma Johanneum, they say simply, “For there are three that testify, the Spirit and the water and the blood” (NET).  Some translations (KJV) have added a second trinity to read, “For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost:  and these three are one.  And there are three that bear witness in Earth, the Spirit, and the water, and the blood:  and these three agree in one.”  However, this longer trinitarian formula was likely added by the church at a later date, to solidify the doctrine of the Trinity in Scripture.  It is almost certainly not in the original.  The longer reading is absent from nearly all manuscripts, only present in a few very late ones.

The list is actually quite long — in Phil 1:14, 1 Thess 2:7, Mark 14:65, Luke 5:30, Mark 1:1 and Mark 1:2, John 14:17, Rev 1:4, and numerous other places in Scripture.  However, we’ll stop here, as I think the point stands.  So, where does that leave us?

3.  We can have confidence that our text reflects the original in well over 99% of cases, but there are some that remain in question.  So, what’s the bottom line for the Christian? We can have confidence in Scripture, and in our history and our core doctrines, but we need to be careful in our definition of inerrancy.  Our Bible today, no matter which translation you use (NIV and NET are my favorites), contains text that likely wasn’t in the original, contains additions and deletions and adjustments by scribes, and includes mistakes (scribal errors).  Does this mean Jesus didn’t exist?  No.  Does this mean the Bible is unreliable?  No.  Does this mean Christ wasn’t raised from the dead?  No.  Does it mean Christianity is false?  No.  But I think it’s important for Christians to realize that our beloved Bible is subject to the same “messy” process of transmission and translation as any other ancient work.

For further study, look at the course referenced above, or the book “The Text of the New Testament” by Bruce Metzger and Bart Ehrman, check out the website for the Center for the Study of New Testament Manuscripts or the Evangelical Textual Criticism website.

Why Do We Suffer?

polycarpIn the prior blog, we presented the logical problem of evil — how can evil and suffering exist if God is perfectly loving and all-powerful?  Upon closer examination, there is no contradiction here.  It simply means that God allows man free will, and God allows Satan some degree of freedom to tempt and to act.  In other cases, God causes what seems evil to us in order to accomplish some greater good.  In short, God may — in fact, God must — have a morally sufficient reason for allowing suffering.In some cases, suffering works to glorify God.  We know from Romans 8:28 that all things (not just good things) work together for the glory of those who know the Lord, and are called according to His purpose.  There are also times when what man intends to be an evil act can be redeemed by God for good, such as when Joseph was sold by His brothers to slave traders and then to Pharaoh (Genesis 50:20).  Of course, the ultimate example is Jesus Christ Himself — tremendous evil was done to him, and it was the greatest act of goodness (love) in all of history.  In my case, I know that my cancer will glorify God.  I may never see it, and I may die not knowing exactly how my cancer brought Him glory, but I know that it will because Scripture assures me so.

So given that evil and suffering exist, and we are promised that we are going to suffer (1 Tim 3:12, elsewhere), why does God allow it?  We know that he must have a morally sufficient reason, and that it will eventually glorify Him.  But Scripture is even more explicit.

  1.  Suffering is necessary for conforming to Christlikeness.  We are all in the process of sanctification, the process of conforming to Christlikeness (Romans 8:29, 2 Cor 3:18).  But we also know that Christ suffered tremendously, and therefore to be like Christ we must suffer as well.  Fortunately, that’s not all…
  2. Suffering brings us closer to God.  As Paul outlines in 2 Corinthians 1:9, “Indeed, we felt we had received the sentence of death, but this happened that we might not rely on ourselves, but on God, who raises the dead.”  Yes, there are times God allows us to suffer in order to bring us to reliance on Him.  I believe this is the case in my own life.  In fact, I have received “the sentence of death” four times, with four separate cancer diagnoses, each one supposedly “terminal.”  And, like Paul, I think it happened to force me to rely on God rather than myself.  C.S. Lewis agrees, calling pain “God’s megaphone,” and explaining in both “The Problem of Pain” and “A Grief Observed” how pain and suffering (his own, and his wife’s) initially drove him away from the faith, and then back to it in even stronger faith.
  3. Finally, suffering not only conforms us to Christlikeness and brings us closer to God, it can be a tremendous evangelistic tool.  It reaches unbelievers.  We see this throughout Scripture — Jesus didn’t heal blindness, He healed the blind man.  He didn’t eradicate leprosy, He healed the leper.  Why?  Because in both cases, and in many others, those who were healed then went back to their families, towns, and villages to tell them what Christ had done.  Even the way Christians handle suffering — not just Christ and Paul, look at the history of the Christian martyrs from Polycarp forward — has been used to change the hardened hearts of unbelievers from the earliest centuries.

So, did God give me cancer?  I’ve struggled with this one for almost two decades.  I think He did.  His goal in causing or allowing my cancer was to knock props out from under our hearts so that we rely utterly and only on Him.  It has worked for me!  Paraphrasing John Piper, cancer doesn’t win if I die — that’s going to happen anyway.  Cancer wins if it succeeds in turning me away from Christ.


The Problem of Evil

evil-emoticon_318-40171Well, the clear-thinking Christian is back!  After almost a year off, I’m back to blogging with a great deal to share.  In short form, I’m now retired…after 24 years of Active Duty in the Air Force, I’m moving on to other things, one of which I hope to be blogging more regularly.

Shortly after my announced retirement from the Air Force, I was invited to White Sulphur Springs — a Christian retreat center in Pennsylvania — to give eight talks in six days on this extremely difficult topic.  I have an interesting perspective here, since I can speak to the topic both as a theologian, and a brain cancer survivor who has known more suffering than most.  For those who attended that retreat, this blog is for you — essentially the written form of the first lesson or two I taught during the plenary sessions.

So if there is a God, at least the Christian concept of Him, why do we suffer?  Why is there so much evil in the world?  This is classically known as “The Problem of Evil,” and an attempt to answer it is formally called a “theodicy.”  If God is loving as we claim, then He would want to prevent all evil and suffering.  If God is omnipotent as we claim, then He would be able to prevent all evil and suffering.  Yet, it exists in abundance — so which is it?  Does it exist and He allowed it, so he is not loving?  Or does it exist and He couldn’t prevent it, so He is not powerful?  This is traditionally presented in this form as the “logical” problem of evil, often offered by atheists or critics of Christianity as a potential inconsistency or even a contradiction in the Christian concept of God.

But is there a contradiction or inconsistency here?  As Christians, we cannot deny either His sovereignty and omnipotence or His goodness.  Scripture is clear with regard to both.

  1.  God is loving.  We know from Scripture that our God is a loving God.  We can read in 1 John 4:8 that “God is love,” and we can read in 1 Corinthians 13 how He defines love.  That means we can take the description of love in Corinthians and actually apply those as attributes of God.  This means God is patient, kind, does not delight in evil, always protects us, hopes, and perseveres.  His love never fails.  Of course, the greatest expression of His love is found in John 3:16 and Romans 5:8, that while we were yet sinners, Christ died for us — and greater love has no man than this.  Why did He do that?  Because He loves us.  Ephesians 3:18 tells us that even the saints of God struggle to comprehend the width, length, height, and depth of the love of God.  There can be no question that God loves us beyond comprehension.
  2. God is powerful.  This is hardly in dispute, but Scripture is equally clear here.  This is evident from the very first chapter of Genesis — as the One who has created the universe — all space, matter, and time — He is spaceless, timeless, and immaterial, and immensely powerful.  Job tells us in Chapter 42 that “…you can do all things [this is omnipotence], no purpose of yours can be thwarted.”   Who can thwart God’s plans?  No one.  He is too powerful.
  3. Evil exists.  This is likely the least disputable of the three points normally offered in the “problem of evil” critique of Christianity.  Worthy of its own blog, evil is generally categorized into two “camps” — moral evil (man’s inhumanity to man), and natural evil (natural disaster, disease, etc).  In his book The Many Faces of Evil, John Feinberg documents the true extent of man’s inhumanity.  Dr. Clay Jones, my professor on this topic at Biola University, also wrote an article several years ago on human evil.  The facts are chilling.  In the 20th Century alone, communism has killed between 20 and 26 million, most in horrible fashion — such as the forced starvation of 6 million Ukrainians.  Under Mao, it is another 30 million, and Mao at one point bragged that he had buried alive 46,000 scholars who disagreed with him.  Read the Rape of Nanking — and we haven’t even mentioned the Holocaust yet, with its 17,000,000 dead.  This only scratches the surface — the human capacity for evil is unimaginable.  Natural evil is often more inexplicable, from the Asian tsunami in December 2004 to the Haitian earthquake a few months later, even cancer…if God is good and powerful, how are these things possible?

This is the “Problem of Evil,” classically presented.  The world is full of evil, both moral (human) evil and natural evil.  As a five-time cancer survivor, I have seen it and felt it first-hand.  In the next blog, we will work to present a basic theodicy — that is, a basic explanation of how the three facts presented above are not contradictory.  God is good.  God is powerful.  Evil exists.  This is not a contradiction.

(Note:  You can listen to audio from this presentation here:

Part 1:  Introduction and the Logical Problem of Evil 

Part 2:  Can God be Both Good and Sovereign, Given Evil?  

Part 3:  The Kinds of Evil, Mankind’s Capacity for Evil  

Part 4:  God’s Sovereign Will, Why God Allows Suffering  

Part 5:  Sermonette:  God, Evil, and Suffering  

Four Quick Tips on Conversing with Muslims

ChristianityIslam    Many times, when fellow Christians hear of my apologetic and evangelistic focus on Muslims, they are simply aghast. “I wouldn’t even know how to talk to a Muslim!” they say. “Weren’t you scared?” ask others. “How did you know what to say?” Well, I don’t always know. But I’ve talked to Muslims in Egypt and Turkey, and I’ve had lengthy conversations – some spanning years – with Muslims from Oman, England, Pakistan, and elsewhere, and I’ve never been scared, and I can hopefully shed some light on how to approach these difficult conversations.

  1. Approach them prayerfully.

If prayers for Muslims are not a part of your regular prayer life, they should be. As I pointed out in a previous blog, these wonderful people are beautiful creations of God, and God has already told us that He desires all men to be saved (1 Tim 2:4) and come to a knowledge of God. We are also clearly instructed by Jesus Himself to love our enemies, and to pray for those who persecute us – this may apply to Muslims, or atheists, or almost any other unbeliever. How many of you have made ISIS a topic of regular prayer (for their salvation, not their destruction)? You are clearly commanded to in Matthew 5:44. The first step to any successful engagement with Muslims is to make them a regular part of your prayer life, and this may include your own attitude as well, so that your heart is “in the right place” to converse with Muslims.

  1. Approach them respectfully.

Muslims, and unfortunately many others in our society, are quite used to being disrespected and “talked down to” by Christians, especially those who are trying to evangelize. Muslims are not just backwater Mongols who led the Ottoman Empire to conquer a third of Europe in the 16th Century – they are prominent members of American society today, from doctors and lawyers to educators, business owners, even Nobel prizewinners in physics (Abdu Salam) and molecular biology/chemistry (Aziz Sancar). This is actually a good rule of thumb for all engagements in life, as you never know when you may be talking to a Muslim (or a Nobel prizewinner). I have a friend who is a devout Muslim, but rides a Harley and looks the part! Not all Arabs or middle-easterners are Muslims, and not all Muslims are middle-eastern or Arab, so approach each conversation with great respect for the person and the religion. You don’t have to agree with it, but my all means don’t disrespect it.   If you do, your conversation will be over before it starts.

  1. Approach them fearlessly.

This may come as a “shocker” to some. Let me say it again, very clearly – I am not afraid of Muslims, and you shouldn’t be either. When I left for Cairo to continue my Middle Eastern focus for my last Master’s Degree, many of my Christian friends strongly cautioned me not to talk to any Muslims (probably not possible in Cairo), and certainly not to advertise or talk about Christianity. Others assumed that every Muslim in the world is just wandering around looking for Christians to behead. This is ridiculous and ignorant. Though the numbers vary depending on which study you read, militant/jihadist Muslims constitute between 5 – 15 percent of all Muslims, and they are largely concentrated in certain areas overseas (Syria, eastern Sinai, parts of Saudi Arabia). In other words, there is about a 95% chance that any Muslim you encounter wants the exact same things that you want – to go to work, perform well, feed their family, and essentially live their life in peace. There is absolutely no reason to fear them, and no reason to be afraid of talking to them about nearly any topic. Others believe that all Muslims live by the mantra “convert or die,” which is more misinformation and ignorance. This is a good segue into our last point…

  1. Approach them deliberately.

What do I mean by “deliberately?” I mean that in order to engage in meaningful and productive conversations with Muslims, especially on the topic of religion, you must learn about them, study them, and truly work to understand them. By doing so, you are respecting them (point #2), you will quell many of your fears about them (point #3), and you will not make key errors that could derail the conversation. If you believe that all Muslims want to convert you or kill you, or that all Arabs are Muslim, or that all Muslims hate Christians, these false impressions will dramatically affect how you approach any conversation with Muslims. You must be deliberate – intentional – about how you approach them, and about with whom you converse. If your friend is a devout Muslim and you start the conversation with whether or not Muhammed is a real prophet, your conversation won’t get far. If your friend is a Sunni and you start trying to convince him that the twelfth or “hidden” Imam isn’t really coming back, you’ve just exposed your ignorance (this belief in a “hidden” Imam is exclusive to a subsect of Shi’a). Educate yourself about the basics of Islam – two great resources are “Understanding Islam” by Thomas Lippman or “Islam: A Primer” by John Sabini. When a Muslim you’re conversing with realizes – and it won’t take long – that you’ve made the effort to understand their religion and just want to talk, you’ll be amazed at the doors that will open.

Conversations with Muslims don’t have to be tense or standoffish, nor will they inevitably devolve into violence or disagreement. If you prepare for these conversations prayerfully, respectfully, fearlessly, and deliberately, you’ll find most Muslims to be kind, engaging, respectful in return, and willing to answer nearly any question you ask. And if you’re still not sure where to start or still have questions, just comment on the blog – I hope these past few blogs have helped your understanding, and I’ll answer any other questions that come up in my final blog next week.