- “Even though there is real warfare going on, our engagement should look more like diplomacy than D-Day” (19).
- “You must be careful not to use your tactics merely to assault others… I am not opposed to being assertive, direct or challenging. However, I never intend to be abrasive or abusive” (27).
- “Always make it a goal to keep your conversations cordial. Sometimes that will not be possible. If a principled, charitable expression of your ideas makes someone mad, there’s little you can do about it. Jesus’ teaching made some people furious. Just make sure it’s your ideas that offended not you, that your beliefs cause the dispute and not your behavior” (31).
- “The ability to argue well is vital for clear thinking. That’s why arguments are good things. Arguing is a virtue because it helps us determine what is true and discard what is false” (33).
- “It doesn’t follow that if God’s Spirit plays a vital role, then reason and persuasion play none” (35) (cf. Acts 17:2-4).
- “Some people think Christians are the only ones who need to answer for their beliefs. Of course, we should be able to give reasons for what we think is true. But we are not the only ones; others should be able to do this, too” (58).
- “Many Challenges to Christianity thrive on vague generalities and forceful but vacuous slogans” (58).
- Ask people for facts to support their conclusions. “Most critics are not prepared to defend their faith” (61).
- “Reversing the burden of proof is not a trick to avoid defending our own ideas. When we give opinions, we have to answer for them just like anyone else. We have a responsibility, but so do they” (65).
- “When someone asks for your personal views about a controversial issue, preface your remarks with a question that sets the stage—in your favor—for your response. Say, ‘You know, this is actually a very personal question you’re asking. I don’t mind answering, but before I do, I want to know if it’s safe to offer my views. So let me ask you a question: Do you consider yourself a tolerant person or an intolerant person on issues like this? Is it safe to give my opinion, or are you going to judge me for my point of view? Do you respect diverse points of view, or do you condemn others for convictions that differ from your own?’ Now when you give your point of view, it’s going to be very difficult for anyone to call you intolerant or judgmental without looking guilty, too” (78).
- “The quickest way to deal with a personal attack is to simply point it out with a question. When someone goes after you rather than your arguments, ask, ‘I’m a little confused about your response. Even if you were right about my character, could you explain to me exactly what that has to do with this issue?’” (79).
- “Think about using the phrase ‘Have you considered’ to introduce your concern, then offering a different view that gently questions the person’s beliefs or confronts weaknesses with his argument… ‘Have you ever considered… that the existence of evil is actually evidence of the existence of God, not against it?’… ‘Have you ever considered… that if Jesus was wrong about being the only way of salvation, it is difficult to call him a good man, a prophet, or a wise religious teacher? What do you think about that problem?’” (84).
- “Can you help me understand this? If there is no evidence that life came from non-life (abiogenesis)—that life spontaneously arose from inanimate matter to kick off the sequence of evolution—and there is much evidence against it, how can we say that Darwinian evolution is fact?” (85)
- “If someone’s thinking is flawed, the key to finding the error is to listen carefully to the reasons and then ask if the conclusions follow from the evidence. Point out errors with questions rather than statements. You might soften your challenge by phrasing your concern as a request for clarification or by suggesting an alternative with the words ‘Have you considered…’ before offering your own ideas” (88).
- “As a general rule, go out of your way to establish common ground. Whenever possible, affirm points of agreement. Take the most charitable read on the other person’s motives, not the most cynical. Treat them the way you would like others to treat you” (95).
- “If all religions are true, then Christianity is true. Yet a central claim of classical Christianity is that other religions are false when taken as a whole. Clearly, Jesus was not a pluralist. Either Christianity is correct that Jesus is God’s Messiah for the world and other religions are deceptions, as Scripture teaches, or Christianity is false and some other view is true. In no case, though, can all religions be true and valid” (119).
- “If you help someone see in advance that the route his map recommends will actually lead him off a cliff, he might consider changing his course. He might even discover he is using the wrong worldview map altogether and exchange it for one that is more reliable” (143).
- “When there is a conflict between methodology and materialism, the philosophy always trumps the facts. Modern science does not conclude from the evidence that design is not tenable” (171).
- “When an academic begins with naturalism, a series of ‘facts’ fall into place before any genuine historical analysis begins… Starting with one’s conclusions, though, is cheating. Nothing has been proved, only assumed” (173).
- “Carnage of unimaginable proportions resulted not from religion, but from institutionalized atheism” (177).
I really appreciated Kent J. Dunnington’s book, Addiction and Virtue. Here are a few quotes that I found especially helpful:
“Because recovery as conceived by A.A. is a technology of habit reformation, it demands vigilant attention to both the external and internal dimensions of sober action” (79).
“Addiction is a complex habit” (88).
“The scope of recovery is therefore radically extended within a Christian view of addiction. Indeed ‘recovery’ does not sufficiently name the Christian hope in the face of addiction. Instead the Christian hopes for ‘discovery’ and ‘new creation’—not a return to some maintainable equilibrium between who we are and what we want but rather a transformation of the self that brings who we are and what we want… into perfect coordination and harmony” (183).
“In claiming the identity of ‘addict’ or ‘alcoholic,’ we deny that addiction is a habit and assert instead that it is an entity” ( 184).
“Worship is… a totalizing activity; it demands that everything in a person’s life be put in the dock before God, interrogated by one standard and consequently renounced or reordered” (170).
“If the church is to provide a genuine alternative to addicted persons seeking recovery, it must provide daily, rather than once-weekly opportunities for communal worship, testimony and prayer, and it must challenge its parishioners to treat the church as their primary social community” (191).
“The wisdom of the twelve-step program lies in the recognition that the habit of addiction can only be supplanted through the development of another habit that is as pervasive and compelling as the habit of addiction” (165).
“The addicted person, recognizing her own insignificance and her own insufficiency to realize perfect happiness, seeks to be taken up into a consuming experience, longs to be the object rather than the subject of experience, craves to suffer happiness rather than produce it” (158-59).
“The pull of addiction is this pull toward ecstasy, the expression of a deep discontent with the life of ‘just so’ happiness, and the pursuit of an all-consuming love” (159).
“Addictions are addicting just to the extent that they tempt us with the promise of such a perfect happiness, and they enslaving just to the extent that they mimic and give intimations of this perfection” (159).
I appreciate this from Steven Pressfield in The War of Art:
“The following is a list, in no particular order, of those activities that most commonly elicit Resistance:
1) The pursuit of any calling in writing, painting, music, film, dance, or any creative art, however marginal or unconventional.
2) The launching of any entrepreneurial venture or enterprise, for profit or otherwise.
3) Any diet or health regimen.
4) Any program of spiritual advancement.
5) Any activity who aim is tighter abdominals.
6) Any course or program designed to overcome an unwholesome habit or addiction.
7) Education of every kind.
8) Any act of political, moral, or ethical courage, including the decision to change for the better some unworthy pattern of thought or conduct in ourselves.
9) The Undertaking of any enterprise or endeavor whose aim is to help others.
10) Any act that entails commitment of the heart. The decision to get married, to have a child, to weather a rocky patch in a relationship.
11) The taking of any principled stand in the face of adversity.
In other words, any act that rejects immediate gratification in favor of long-term growth, health, or integrity. Or, expressed another way, any act that derives from our higher nature instead of our lower. Any of these will elicit Resistance.”
These thoughts are taken from John C. Maxwell’s book The 21 Indispensable Qualities of A Leader.
“The world has never seen a great leader who lacked commitment” (18).
“Effective communicators focus on the people with whom they’re communicating… Who is my audience? What are their questions? What needs to be accomplished?” (26).
“If you follow your passion–instead of others’ perceptions–you can’t help becoming a more dedicated, productive person. And that increases your ability to impact others” (85).
“If you want to grow your organization, you have to remain teachable” (144).
Quoting Gilbert Amelio,
“Developing excellent communication skills is absolutely essential to effective leadership. The leader must be able to share knowledge and ideas to transmit a sense of urgency and enthusiam to others. If a leader can’t get a message across clearly and motivate other to act on it, then having a message doesn’t even matter” (23).
Hearing about Qureshi’ struggle as he thought about what it would mean to convert to Christianity was helpful. It will help me to be appropriately empathetic will discussing Christianity with Muslims. It is helpful to realize that “Muslims often risk everything to embrace the cross” (p. 253). I appreciated hearing his prayer: “O God! Give me time to mourn. More time to mourn the upcoming loss of my family, more time to mourn the life I’ve always lived” (p. 275). I also appreciated what he said about the cost of discipleship: “I had to give my life in order to receive His life. This was not some cliché. The gospel was calling me to die” (p. 278). Read More…
[Kuhn, Mike. Fresh Vision for the Muslim World. Downers Grove, IL: Intervarsity Press, 2009.]
Kuhn proceeds then to talk about the theological differences between Christianity and Islam. For instance, “the essence of the Christian faith—God became human being in Christ—is diametrically opposed to Islamic faith” (69). There is also a vast difference in the view of what constitutes humanities problem and thus our view of salvation is different. Islam teaches that “individuals are neither dead in sin nor in need of redemption; rather, they are weak, forgetful, and in need of guidance” (78). The heart of the difference between Islam and Christianity is how man is put right with their Creator (81).
In chapters seven through nine, Kuhn reminds us that Jesus’ concern was not with “the geopolitical state of Israel during his earthly ministry. His concern is with his kingdom—the kingdom of heaven” (120). The place of the state of Israel is a subject filled with tension for many Muslims and Christians alike but it is also a very important and practical subject. So, we must seek God and His Scripture for wisdom, we must understand Jesus’ words (130, 171). Kuhn points out that the need of the entire world is to see “the manifestation of the kingdom of Jesus in his people” (158, italics mine), not in an earthly nation. As we have seen, we are to love our neighbors and part of loving someone is understanding them, their history, their perspective, their past hurts.
Chapter ten talks about jihad and explains that not all Muslims understand jihad in the same way, some have a spiritualized understanding of jihad (e.g. 199). So, it is important to understand that Muslims, like Christians, are not all the same. In fact, “the primary concerns of most Muslims are similar to ours—raising their children, providing for their children’s education, saving for that new car or outfit… We must exercise care not to be monofocal in our understanding of Islam” (187). Chapter eleven challenges us to faithfully speak for Jesus and live for His Kingdom and not our own. In part 5, chapters twelve through thirteen, we see steps to incarnation and what it means to live missionally (see esp. 225).
I believe Kuhn could have had more Scriptural argumentation at places but I realize his book was not meant to be exhaustive. However, I agree with most of what he wrote and believe it is truthful. That is, I believe Kuhn made a cogent case in what he said. I also appreciate that he gave a recap of each chapter, it helped give the book clarity.
Stylistically, I appreciate that Kuhn covered many different topics yet did not lose the focus of the book. For example, he introduced incarnation at the beginning (8) and then weaved it through the rest of the book (see e.g. 13, 16, 75, 85. 242). What is needed Kuhn pointed out, though sadly rare, “is an extended hand, a caring smile, someone who is willing to go the extra mile to help someone in need” (259) (cf. Matt. 5:13-16; Jn. 13:35; 1 Cor. 10:33).
I appreciate Kuhn’s reminder that “The kingdom of Jesus as opposed to empire is not concerned in the least about the political boundaries of a country. It is a reality that overlays the political boundaries” (256). We must remember that the Roman Empire came and went, but Jesus’ Kingdom is eternal (254) (cf. Jn. 18:36). Kuhn’s challenge is timely, he says, “if Western Christians are able to bid farewell to our fortress mentality, we will find that our countries have already become exceedingly accessible and potentially fruitful mission fields” (244). Kuhn further points out that if American Christians are overly aligned with their governments’ policies then their missional impact will likely be impacted (241). Instead, as Christians, Jesus should be our King and His policies should hold ultimate sway. The real hope of the Muslim world, and the Western world for that matter, is not democracy, it the diffusion of the good news of Jesus the Christ and the establishment of His reign (218).
As Muslims grow increasingly suspicious and fed up with the violent response of Islamists, they are beginning to look for alternatives. Some are finding their alternative in secularism. Others are turning to materialistic pleasure. Will we as Christ-followers have anything to offer them? (214-15)