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Mirroring Our Creator

Not too long ago, while grading homework for a course I was teaching, I saw a “better than usual” performance from one of my students. I noted that, if she would consistently concentrate on what she was doing, she was capable of very good work. The response I got to this was as follows:
I just stumbled across the feedback you gave me…Thank you for that. It’s nice to hear those things once in a while, and especially from a professor of your calibre.
My response to this was as follows:
At the beginning of his poem Paradiso, Dante wrote the following:
The glory of Him who moves all things rays forth
through all the universe, and is reflected
from each thing in proportion to its worth.Our first task in life is to point the mirror in the right direction.
I’m sure that it’s the rare professor in the College of Engineering and Computer Science that would quote Dante in a communication with a student, but doing so brings up some things that need to be said.
Today the concept of “equality” is endlessly paraded before us. In practice, however, equality is a tricky concept. It’s one thing to pass some legislation and give each other the high-five that we’ve moved towards a more just society. It’s another to achieve real equality. To do that would require either that we accept that everyone have the same outcome (which was a goal of Communism) or abolish any kind of reward for performance, and frankly we’re not near either one.
No where is that more evident than in education. In spite of the levelling efforts of the last fifty years, we still don’t have real equality, not only among the students and faculty but among differing institutions. There are many reasons for this but the most important one is that people are not the same; thus, inequality is built into the system from the start.
A teacher is presented with a varied lot each time class assembles. In addition to differing levels of intelligence, there are other things that vary. Students learn differently one from another. Some take too many courses in one semester. Some work full-time jobs and/or have a family. Some do both, which can be a real disaster. Some experience personal tragedy, either going into their studies or during them.
It’s tempting for an academic to focus on their “best” students. Having worked in industry first, I am aware that there is more to life than academic performance, and I’ve seen in class that the “smart” students aren’t always the ones who come up with the best solutions, especially on projects. That tells me that, as one of my own professors observed, testing may not be the best was to gauge performance, but it’s the best we’ve got. We need to understand its limitations, along with those of the whole academic system.
Getting back to Dante, he lived in a world where inequality was accepted as a fact of life. But he also lived in a Christian world where each and every human being had worth to his or her Creator. Each of those creatures should reflect whatever glory their creator put in them; if they did so, they fulfilled their purpose, and found their value in doing so.
Today our obsession with “equality” leads us to try to do all and be all. But our God doesn’t expect that, and neither do I. As a professor, what I want to see from my students is their best, to bring out that which their God and their creator has endowed them with. If I get that, I’ve succeeded and they’ve succeeded.
That is what I meant by my comment: our first task is to direct ourselves in such a way as to reflect the glory of our Creator best, and that first is towards Him. But that leads to another point of the Paradiso: we get to the point where we realise we cannot achieve our true goal without God’s help and presence in our lives. To fully reflect the glory of our Creator and to fulfil his purpose for us requires that step, and for that the provision is his, not ours.
To make that step, click here
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An interview with Abu Daoud about “Sharing Jesus with Muslims in America”
Almost five years ago I interviewed Abu Daoud, the legendary Anglican missionary and scholar on Islam. (You can see Part 1 and Part 2 of that interview.) Well, praise be to Allah, he’s emerged from the shadows with a book entitled Sharing Jesus with Muslims in America. This interview was conducted at an undisclosed location.
- What was your primary motivation in writing Sharing Jesus with Muslims in America?
I was speaking with a colleague in South Asia some time ago and we were both disheartened about our experiences when speaking in American churches. We felt like the churches of the USA needed a solid, easy-to-read, practical book on sharing the Gospel with local Muslims. So he, a Baptist missionary, and I, an Anglican, worked together on this.
For security reasons I could not use my birth name on the book, and he decided not to be listed as an author at all. Between the two of us you have over three decades of cross-cultural ministry experience though. I decided to use the name Abu Daoud since I’ve been using that name with my blog and other publications (also here) for a long time.
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There is a great deal of material on Islam aimed at a Christian audience. Is it useful in helping people share their faith with Muslims? Why or why not?
You are right that there is a huge amount of material out there. Unfortunately, most of it falls into one of two errors. The first is to overemphasize the commonalities between Islam and Christianity, and suggest that an authentic conversion to a whole new way of life is not needed. The second is to tell you all the nasty stuff about Islam (and trust me, I know that stuff). But knowing everything wrong with Islam doesn’t really prepare you to actually do something positive about Islam—which is to share the Gospel with them.
- What sets your book apart from others?
This book has a hopeful voice. The book is a quick and easy read, and we’ve received very positive feedback so far. Christians in the USA are often not sure what to make of our quickly growing Muslim population. And guess what, it ain’t gonna stop growing! We give a gospel-centered, confident approach that will help individual Christians share Jesus in the context of personal friendship. We also have a whole chapter on what churches can do to reach out to local Muslim populations.
- What kind of education or training do Christians need to help them share their faith with Muslims?
Let me be clear, you don’t need to know anything at all beyond your own Christian faith. That having been said, it really is good to have some basic knowledge about Islamic cultures, societies, and the Qur’anic worldview, and how Muslims in general are trained to respond to Christianity. There’s no magic formula of course, but for such a brief book you get a lot of down-to-earth, practical pointers.
- How do you recommend Christians approach the Qur’an? Can it be used to help share the gospel with Muslims?
This is a good question. Personally, I am clear with my Muslims friends that I don’t believe in the Qur’an, but if we can use the Qur’an to begin a conversation about Scripture, then why not?
- Islam is frequently characterised as a monolith, and yet the Islamic world is diverse. How do you recommend that Christians and their churches deal with that?
This book has a full chapter on how churches that can engage with the local Muslim populations in their cities, and my first recommendation is do your research. Where are they from? There is a big difference between a Pakistani Ahmadi community and an Egyptian Sunni community and an Iranian Shi’a community, of course. Read up on the history of the people, their form of Islam, check out the world news websites about their home country. All of these things will help you to build credibility with them and communicate better.
- How should Christians accommodate the cultures Muslims come out of to aid them in sharing the gospel?
Ultimately we’re working towards evangelizing and sanctifying entire cultures. What does it look like for Yemeni culture to know Christ? What does it look like for Libyan culture to be baptized and sanctified? The challenge is that these cultures are so inextricably intertwined with Islam that it is hard to know where Islam ends and a given culture begins. All of this to say, it is a lengthy, hard work, and we should not expect to be able to answer the question in the lifespan of a single generation of believers. Use Scripture, draw on your own denominational tradition, and be patient as new believers stumble along by the grace of God figuring out how to construct a new convert identity in Christ and his Church.
- What is the single most important thing that Christians need to do when interacting with Muslims with the object of effectively sharing their faith?
I’m torn between two things: First, model it. Second, ask questions.
- If a Muslim does come to Christ, what should the church do to help them in their new life?
The church needs to provide them with a new family. That is hard to hear, but once they embrace Christ it is likely that their whole family and community will reject them. They are all alone in the world. They will need a new family and to build up a new identity.
- What are you doing now? How has that changed since the last interview?
I have been thinking a lot about the word impact lately. So I’m investing a lot of my time and energy right now in teaching local churches in the West and the Muslim world too about how to engage in this ministry. This book comes from that desire for impact. I’m also helping to train workers and mobilizing people for long term mission. Also a number of writing projects.
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St. Andrew's Day: Calling Us O'er the Tumult…
Today is St. Andrew’s Day, usually the first major saint’s day in Advent. He’s also not only the patron saint of Scotland; he was also the saint after which my prep school was named. (It’s having problems of its own these days, but that’s another post…)
In any case, at chapel time we always sang the same hymn: “Jesus Calls Us O’er the Tumult,” and a suitably Anglican organ rendition is below:
The words are as follows (the YouTube video page includes them in Gaelic):
Jesus calls us; o’er the tumult
of our life’s wild, restless sea,
day by day his clear voice soundeth,
saying, “Christian, follow me;”As, of old, Saint Andrew heard it
by the Galilean lake,
turned from home and toil and kindred,
leaving all for his dear sake.Jesus calls us from the worship
of the vain world’s golden store;
from each idol that would keep us,
saying, “Christian, love me more.”In our joys and in our sorrows,
days of toil and hours of ease,
still he calls, in cares and pleasures,
“Christian, love me more than these.”Jesus calls us! By thy mercies,
Saviour, may we hear thy call,
give our hearts to thine obedience,
serve and love thee best of all.St. Andrew and the other apostles left it all to follow their Lord, even unto death. Unfortunately, the Episcopal Church I grew up in–hymns like this notwithstanding–tended to “pull punches” on the commitment level they thought proper of their parishioners. It either was in bad taste to go “all out” for Jesus Christ or the message got lost in social liberalism, a problem which will be inscribed on the church’s tombstone.
My exhortation–especially to my Anglican and Roman Catholic friends who visit here–is that the life-transforming nature of the encounter with Jesus Christ never get lost either in our worldliness or in our “churchianity.”
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Avoiding Evil Just Isn't a Top Priority Any More
In The Worse Plotting Against the Better, XLVIII, Philo Judaeus observes the following:
On which account it seems to me that all men who are not utterly uneducated would choose to be mutilated and to become blind, and not to see what is not fitting to be seen, to become deaf and not to hear pernicious discourses, and to have their tongues cut out if that were the only way to prevent their speaking things, which ought not to be spoken. At all events, they say that some wise men, when they have been tortured on the wheel to make them betray secrets which are not worthy to be divulged, have bitten out their tongues, and so have inflicted on their torturers a more grievous torture than they were suffering, as they could not learn from them what they desired ; and it is better to be made an eunuch than to be hurried into wickedness by the fury of the illicit passions : for all these things, as they overwhelm the soul in pernicious calamities, are deservedly followed by extreme punishments.
Our Lord made some similar statements, albeit in a less philosophical vein:
If your hand or your foot is a snare to you, cut it off, and throw it away. It would be better for you to enter the Life maimed or lame, than to have both hands, or both feet, and be thrown into the aeonian fire. If your eye is a snare to you, take it out, and throw it away. It would be better for you to enter the Life with only one eye, than to have both eyes and be thrown into the fiery Pit. (Matthew 18:8, 9, TCNT)
Some men, it is true, have from birth been disabled for marriage, while others have been disabled by their fellow men, and others again have disabled themselves for the sake of the Kingdom of Heaven. Let him accept it who can. (Matthew 19:12, TCNT)
Commenting on the first passage in the Jerome Biblical Commentary, John McKenzie observes:
The fact that the saying is couched in a rather intense hyperbole does not entitle interpreters to reduce it to a vague form of spiritual detachment.
It’s an interesting parallel between the teaching of Jesus and the philosophising of Philo. In Philo’s case, the philosophical world was very strong on reason (the higher powers) controlling the passions of the soul; it puts living a pure life in a different context. It’s easy to contrast this with the teachings of Our Lord, but it’s noteworthy how similar a conclusion they both come to, at least in this case.
Unfortunately, in our emotionalistic age, the idea of the “higher powers” ruling is considered a sign of weakness at best. Following our passions is the order of the day, and little wonder we have the tumultuous world we live in.
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Three Sheets to the Wind: Seminary Academics and Orthodoxy
Way back in 2003, Christianity Today ran an article that began like this:
Elaine Pagels, the famous historian of early Christianity, once told a revealing story about the social world behind the scenes of high-powered biblical scholarship. As a young up-and-coming professor at the annual meeting of the Society of Biblical Literature, she was invited to a closed-door, after-hours smoker. The men there (Pagels was the only woman) were all prominent Bible scholars. Many of them didn’t even believe in God, and those who still called themselves Christian were anything but orthodox.
The liquor flowed freely, and as these men got in their cups, they began to sing old gospel songs. To her astonishment, they knew all the tunes and words by heart. Then it dawned on her—these atheist and liberal Bible scholars must have grown up in evangelical churches.
I wonder what our own left-leaning seminary academics do in their closed-door “smokers.” One thing for sure, though: like Elaine Pagels, as someone who grew up outside of Evangelicalism (both ecclesiastically and socio-economically,) I’m always amazed at the staying power this culture has, even on those who are bailing on its orthodoxy.

