Who is Jesus?
Who is Jesus? That is the all-important question. That is the hinge on which history hangs.
That question has been a question for centuries. John the baptizer even said, “Are you the one who is to come, or should we expect someone else?” (Matt. 11:3). Islam says Jesus is a prophet. Jehovah’s Witnesses say Jesus is a mighty being, even a god. But not God. They do not believe in the Trinity.[1]
So, who is Jesus?
For us to answer that question, it’s important that we consider what Jesus Himself said. So, who did Jesus Himself say He was? Jesus is asked about His identity in the Gospel of John. People asked Jesus, “Aren’t we right in saying that you are a Samaritan and demon-possessed?” (John 8:48).
Is Jesus Really the Only Way?
A lot of people believe that all “good” people go to heaven.
“After all, isn’t being good[1] what really matters? If someone is good and sincere in their beliefs then they should go to heaven. Plus, aren’t all religions basically the same?”[2]
“How could a good God allow people to go to hell?”
However, it should be asked, does God want those people to go to hell?[3] And has God provided a way for them to be saved? The answer to the first question we’ll see is no[4] and the answer to the second question is yes.
First, Scripture repeatedly says things like God desires all humans to be saved and come to the knowledge of the truth (1 Tim. 2:4). Here are three more:
“The Lord is… not wishing that any should perish, but that all should reach repentance” (2 Pet. 3:9).
“Have I any pleasure in the death of the wicked, declares the Lord God, and not rather that he should turn from his way and live?… For I have no pleasure in the death of anyone, declares the Lord God; so turn, and live” (Ezek. 18:23, 32).
“Say to them, As I live, declares the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live; turn back, turn back from your evil ways, for why will you die, O house of Israel?” (Ezek. 33:11).
So, God’s desire is for people to come to a knowledge of the truth of salvation in Jesus Christ and repent of their sins and be saved. That is God’s desire. However, that’s not it.
Second, God has also provided the way of salvation. The one God has provided the one way of salvation through the man Christ Jesus who is the one mediator between God and man (1 Tim. 2:5).
Imagine we were all on an island that a very wealthy and magnificent man owns. It is on fire and we all have to get off or we will die. Now, imagine that the owner of the island built a very large and sturdy bridge to the mainland so that people could escape. And in making the bridge he himself died.
Jesus and Jihad (part one)
Introduction
Islam has many expressions. It is not monolithic. We are wrong if we think we understand Muslims because we have met one or read the Qur’an. That is a simplistic and false understanding. “Islam is a dynamic and varied religious tradition.”[1] In the same way, if you have met a Christian and read the New Testament, for example, that does not mean that you understand Christianity. “The range of contemporary Muslim religiosity varies tremendously. One of the reasons for this is that people understand and ‘use’ religion in a variety of ways; that is true whether we are dealing with Islam or Christianity or any other religion.”[2]
As Christians have different beliefs regarding certain doctrines, Muslims have different beliefs as well. Christianity has many expressions, liberal and fundamental and various particular denominations. In this post (and in part two), we will explore the Islamic understanding of jihad and contrast it with Christianity. Our first observation is to realize the multifaceted nature of our exploration.
Many Expressions of Islam
As we have briefly seen, not all Muslims are the same and not all Muslims understand jihad in the same way. So, some Muslims emphasize the more peaceful passages (e.g. surah 5:32; 2:256; Allah is also repeatedly said to be “most gracious, most merciful”) and that the Qur’an seems to teach to not begin the fight (2:190; 22:39). However, others believe that those who have not confessed Allah and his prophet have already essentially made war with Muslims and should be subjugated.[3] Some Muslims are strict adherents to Islam and some are secular. Muslims are not homogeneous. (For example, we see two very different narrative accounts in Nabeel Qureshi’s, Seeking Allah, Finding Jesus and Mosab Hassan Yousef’s, Son of Hamas). In fact, “not all Muslims believe that the Qurʾān is the literal and inerrant word of God, nor do all of them believe that Islam requires strict conformity to all the religious and moral precepts in the Qurʾān.”[4] We could group Muslims into three broad groups: secular Muslims, traditional Muslims, and fundamentalist Muslims.
Nabeel Qureshi, Seeking Allah, Finding Jesus (a book review)
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…
Mike Kuhn, Fresh Vision for the Muslim World (a book review)
[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)
