The Da Vinci Code and the Dead Sea Scrolls by Eric Lyons, M.Min.

http://apologeticspress.org/APContent.aspx?category=13&article=798

The Da Vinci Code and the Dead Sea Scrolls

by	Eric Lyons, M.Min.

The Schøyen Collection MS 1655/1

In 1947, a number of ancient documents were found (by accident) in a cave on the northwest side of the Dead Sea. This collection of documents, which has become known as the Dead Sea Scrolls, was comprised of old leather and papyrus scrolls and fragments that had been rolled up in earthen jars for centuries. From 1949 to 1956, hundreds of Hebrew and Aramaic manuscripts and a few Greek fragments were found in surrounding caves, and are believed by scholars to have been written between 200 B.C. and the first half of the first century A.D. Some of the manuscripts were of Jewish apocryphal and pseudepigraphal writings (e.g., 1 Enoch, Tobit, and Jubilees); others are often grouped together as “ascetic” writings (miscellaneous books of rules, poetry, commentary, etc.). The most notable group of documents found in the caves of Qumran near the Dead Sea is the collection of Old Testament books. Every book from the Hebrew Bible was accounted for among the scrolls, except the book of Esther.

The Dead Sea Scrolls make up one of the greatest archaeological discoveries of all times. Jews and Christians often point to these scrolls as evidence for the integrity of the Old Testament text. Prior to 1947, the earliest known Old Testament manuscripts only went back to about A.D. 1000. With the discovery of the Dead Sea Scrolls, Bible scholars have been able to compare the present day text with the text from more than 2,000 years ago. What they have found are copies of Old Testament books separated in time by more than a millennium that are amazingly similar. Indeed, the Old Testament text had been transmitted faithfully through the centuries. As Rene Paché concluded: “Since it can be demonstrated that the text of the Old Testament was accurately transmitted for the last 2,000 years, one may reasonably suppose that it had been so transmitted from the beginning” (1971, p. 191).

So what does all of this have to do with The Da Vinci Code? According to Dan Brown, author of The Da Vinci Code, “All descriptions of artwork, architecture, documents, and secret rituals in this novel are accurate” (2003a, p. 1, emp. added). Yet notice how Brown uses one of his main fictional characters (Leigh Teabing) in the book. In an attempt to disparage the New Testament documents, Teabing alleged the following about them and their relationship to the Dead Sea Scrolls:

“[S]ome of the gospels that Constantine attempted to eradicate managed to survive. The Dead Sea Scrolls were found in the 1950s hidden in a cave near Qumran in the Judean desert” (Brown, 2003a, p. 234).

“These are photocopies of the Nag Hammadi and Dead Sea Scrolls, which I mentioned earlier,” Teabing said. “The earliest Christian records. Troublingly, they do not match up with the gospels in the Bible” (p. 244).

Although Brown asserted on the very first page of his book that “[a]ll descriptions of...documents...in this novel are accurate” (emp. added), and even though he claimed “absolutely all” of his book is based on reality in terms of things that actually occurred (see Brown, 2003b), among the many inaccurate statements he made in his book are those quoted above regarding the Dead Sea Scrolls.

Simply put, the Dead Sea Scrolls are not in any way “Christian records;” they are Jewish writings from a Jewish religious sect, most of which predate the time of Christ (and thus Christianity) by several decades, and in some cases one or two centuries. These scrolls contain no “gospels.” In fact, Jesus of Nazareth is never even mentioned in the Dead Sea Scrolls.

Such a reckless use of one of the greatest biblical archaeological discoveries ever should cause readers to see The Da Vinci Code for what it really is—a fictional novel bent on raising unnecessary suspicion about the trustworthiness of the Bible. Interestingly, the “documents” Brown used in hopes of casting doubt on Christianity, are, in actuality, some of the greatest pieces of evidence for the reliability of the Old Testament. What’s more, the Old Testament was “the Bible” of the early church. It is from these “Scriptures” that first-century Christians gleaned a greater understanding about Jesus, Who, as taught in the Old Testament, was the Christ, the prophesied Messiah (Acts 8:32-35; 17:10-11; 2 Timothy 3:15-17). In that sense, the Hebrew Scriptures contained in the Dead Sea Scrolls collection marvelously “match up with the gospels in the Bible.”

REFERENCES

Brown, Dan (2003a), The Da Vinci Code (New York: Doubleday).

Brown, Dan (2003b), “Today,” NBC, Interview with Matt Lauer, June 9.

Paché, Rene (1971), The Inspiration and Authority of Scripture (Grand Rapids, MI: Eerdmans).

A Christian Approach to Islam [Part II] by Garry K. Brantley, M.A., M.Div.

http://apologeticspress.org/APContent.aspx?category=8&article=257

A Christian Approach to Islam [Part II]

by	Garry K. Brantley, M.A., M.Div.

[EDITOR’S NOTE: Part I of this two-part series appeared in the January issue. Part II follows below and continues, without introductory comments, where the first article ended.]

Unlike the popular notion, Islam is not the exclusive religion of Arab countries in the Middle East, but has found prolific expression around the globe. It is the fastest-growing religion in the world, claiming up to one billion adherents worldwide. To put that in perspective, this figure indicates that one out of every five people is a Muslim. In the United States, there are now up to five million Muslims, and over 1,100 mosques or Islamic centers (see Rood, 1994; Ahmad, 1995). Muslims, therefore, no longer are the vague features of geographically detached people, but could be among those whom we encounter in our daily routines. In light of these considerations, properly understanding, and responding to, Islam become increasingly apparent and personal.

The Persian Gulf War, and other such conflicts involving the U.S. and Islamic nations, have created within Westerners largely negative images of Muslims. Often they are associated with the stubbled faces and cold stares of fanatical terrorists who, to advance their political agenda, bomb public facilities, snuffing out hundreds of innocent lives. While some militant Islamic sects have conducted terrorist activity in the U.S. and other Western nations, they are not necessarily representative of all Muslims (see Al-Ashmawy, 1996; Sial, 1995). Simply exposing the radical views held by violent sects would not be a responsible critique of Islam. As Islamic writer Mubashar Ahmad correctly has objected, such an approach “would be as if someone tries to understand Christianity by reading the news of what is happening politically and religiously in Northern Ireland or of apartheid in South Africa” (1995).

PRELIMINARY CONSIDERATIONS

In light of Ahmad’s legitimate caveat, at least two observations need to guide an analysis of, and response to, Islam. First, as indicated in part one of this series, Islam is not a monolithic system, but contains several identifiable sects and movements (Brantley, 1996; see Rood, 1994). It is “a religious movement that has experienced constant change over the centuries and has acquired a high degree of inner diversity, a faith shared by concrete men and women with a broad spectrum of attitudes and feelings” (Kung, 1986, p. 22). Not all Muslims engage in, or support, the terrorist activity of fundamentalist Islamic sects. In fact, nonextremist Muslims decry the intolerant Islam preached by militant fanatics whose messages, they contend, are “a cover for advancing their political agenda and their lust for power, and ideology more akin to fascism and Marxism than to the Islamic faith” (Al-Ashmawy, 1996, p. 157). Thus, a Christian response to Islam must guard against stereotyping Muslims as blood-thirsty rogues with no regard for human life.

Second, we need to be sensitive to, and try to appreciate, the anti-west/anti-U.S. sentiment among many Middle Eastern Muslims. Historically, Muslims have equated, and continue to equate, the West with Christianity. From this perspective, “Christian” and “Muslim” nations have had a long history of conflict, leaving both with animosity toward one another. While Islamic countries have committed their share of atrocities against Christian nations, the former do have some legitimate grievances against the latter. The Crusades (c. 1050-1291), for example, are etched indelibly into Muslim minds. In the Colonial period (c. 1450-1970), Western nations subjugated about ninety percent of the Muslim world, which instilled in many Muslims a deep desire to avenge such shame and humiliation. Perhaps the greatest blow to the Islamic ego was when, after thirteen hundred years of occupation, they lost possession of Jerusalem to the Jews in 1967. Muslims blame this turn of events on the “Christian” West for creating the state of Israel in 1948 (see McCurry, 1994). Though we might reasonably object that they have skewed history to a certain extent (see van Ess, 1986, pp. 37-38), Muslims nonetheless view the West, and particularly the U.S., through lenses colored by this history of Muslim casualties. If we are to have any success in reaching Muslims with the gospel of Jesus Christ, we must approach them with sensitivities toward their, and our, past.

CHRISTIANITY AND ISLAM: POINTS OF TENSION

While we recognize the vast diversity of thought and attitudes within Islam, our response to this world religion must be limited to its core beliefs. Before offering such a critique, it will be both helpful and crucial to clarify the points of tension between Christianity and Islam. While on a superficial level it appears that Christianity and Islam share common theological ground in some particulars (e.g., monotheism), a closer scrutiny of the two religions exposes several fundamental differences that can be reconciled only by a costly compromise by either the Christian, the Muslim, or both.

Monotheism of Islam

At first glance, it appears that the rigid monotheism of Islam largely is compatible with Christian thought. The idea expressed in the Qur’an that God is “the one, the most unique,” and the “immanently indispensable” to Whom “no one is comparable” (sura 112:1-2,4), generally agrees with biblical concepts of God (cf. Deuteronomy 6:4; Psalm 86:8; Isaiah 40:18; 44:6). Yet, the monotheism of Islam is so rigid and inflexible that it repudiates two crucial, and inextricably linked, doctrines of historic Christianity.

1. The Trinity. Though questioned by some groups within the pale of Christianity, the concept of the trinity has strong biblical support (see Bromling, 1991). This doctrine does not suggest, as is alleged by non-Trinitarians, a tri-theistic construct of God. It simply affirms that there are three distinct persons (i.e., the Father, Son, and Holy Spirit), yet all are one in essence. In other words, while the Father, Son, and Holy Spirit sustain distinct relationships to one another, they share the same divine nature (see Geisler and Saleeb, 1993, p. 266). In this regard, Christianity and Islam are firmly opposed to one another. Unlike the monotheism of Christianity that allows for a plurality within the divine essence, Islam condemns such a pluralistic concept of God (see Kaleem, 1994). The Qur’an cautions the “people of the book” (i.e., Christians) against calling God “Trinity” for “God is only one God” (sura4:171).

2. The Deity of Jesus. Consistent with Islam’s repudiation of the Trinitarian idea of God, the Qur’an, though it exalts Jesus in many particulars, explicitly denies the deity of Jesus. While the Qur’an acknowledges that Jesus was a miraculous “sign” and divine “blessing” (19:21), Islamic Christology is totally devoid of divine content (see Kuitse, 1992, 20:357). Since God’s transcendent glory prohibits His begetting a son, the Qur’an presents Jesus only as the “son of Mary,” not the Son of God (4:171). Rather than possessing the divine nature as in biblical Christology (Philippians 2:8-12; Colossians 1:18), the Qur’anic Jesus “was only a creature” (43:59) brought into existence by God’s creative word (3:42-52). Islam’s view of Jesus demonstrates the vast difference between it and Christianity. And, far from being a peripheral issue, the deity of Jesus is an essential tenet of Christianity. Thus, while Christianity and Islam share a common monotheistic belief, there is no resolving their Christological differences as they stand.

The Atonement of Jesus Christ

Another cardinal doctrine of Christianity—the atonement—is discarded by the Qur’an. That Jesus died for our sins, was buried, and rose again from the grave according to the Scriptures is the thrust of the gospel message (1 Corinthians 15:1-4). Contrary to the conclusion of some modern theologians, Paul argued that Jesus’ death, burial, and resurrection were actual events of history. Following Paul’s line of reasoning to its logical conclusion, if Christ did not actually rise from the dead there is no gospel, and the entire Christian system is annulled (1 Corinthians 15:12-19). A denial of these core events is tantamount to rejecting the veracity of Christianity.

Yet, Islam does deny these central Christian events, charging that Jesus actually did not die on the cross (see Ijaz, n.d.). In a context in which the Jews are excoriated for repeatedly breaking God’s covenant, the Qur’an reads:

And for saying [in boast]: “We killed the Christ, Jesus, son of Mary, who was an apostle of God;” but they neither killed nor crucified him, though it so appeared to them. Those who disagree in the matter are only lost in doubt. They have no knowledge about it other than conjecture, for surely they did not kill him, but God raised him up (in position) and closer to Himself; and God is all-mighty and all wise (sura 4:157-158).

This one reading has generated considerable debate among Islamic commentators. The phrase, “so it appeared to them,” particularly has been problematic. Generally, orthodox Muslims have interpreted this to mean that in some mysterious manner, God made another person so resemble Jesus that he was crucified by mistake. By this means God intervened and frustrated the Jews’ evil purpose, and subsequently transported Jesus into heaven (see Geisler and Saleeb, 1992, pp. 64-65). According to Norman Anderson, Muhammad’s aversion to Jesus’ death as reflected in the Qur’an could have been motivated by several factors. Perhaps it was due, Anderson suggests, to the influence of Gnostic views, to his disdain for the “superstitious veneration” of the symbol of the cross in seventh-century Asia, or to his disbelief that God would allow one of His prophets to die in such a disgraceful manner (1975, p. 101). Of these possibilities, the latter is the most likely candidate.

Regardless of the rationale behind Islam’s denial of Jesus’ crucifixion, one fact remains: Islam rejects the idea of Jesus’ crucifixion and, by implication, His vicarious suffering for sinful humanity. As already indicated, such a denial strikes at the very heart of the Christian system. Once again, any points of contact between Islam and Christianity are eclipsed by this fundamental difference.

Means of Salvation

As a corollary to its denial of Jesus’ death, Islam differs significantly with Christianity regarding the means of humankind’s salvation. In the Christian system, all responsible human beings without Christ are powerless slaves to a ruthless taskmaster—sin (Romans 5:6-11; 6:15-18; Ephesians 2:14-18). Since there is no means of liberating ourselves from the bondage of sin, human beings desperately are in need of a savior. In response to this critical condition, God, motivated by His love, entered into human history as a man, and offered His sinless life for humanity. The New Testament writers employed several images (financial, military, sacrificial, and legal) to convey in a concrete way the soteriological purpose of Christ’s death. Through the cross, sinners are purchased (1 Corinthians 6:20; 7:23), victorious (Colossians 1:12; 2:15; 1 Corinthians 15:24-28), atoned for (Romans 3:25; 1 Corinthians 5:7), and acquitted and reconciled (2 Corinthians 5:16-19; Colossians 1:19-20; see Guthrie, 1994, pp. 251-256). While scholars continue to debate the theological details of these images, it is clear from the New Testament that God took the initiative in the salvation of humanity. It further emphasizes that salvation is not by human works of merit, but by God’s grace through an expressive faith in the redemptive act of Christ on the cross (Ephesians 2:8-9).

Islam, however, has no place for a suffering savior in its redemptive system. It does not view human beings as enslaved by sin without the ability of self-emancipation. Though it emphasizes the role of God’s mercy and forgiveness in salvation, Islam teaches that God’s pleasure, and thus one’s place in Heaven, are earned (cf. suras 2:207; 39:69). On the Day of Judgment, according to Islam, those who have fulfilled their religious duties, and compensated for their altruistic deficiencies by performing additional good deeds, will attain salvation. Those whose good deeds are insufficient, however, “shall forfeit their souls and abide in Hell forever” (sura 23:102-103). In the final analysis, according to Islam, humankind’s spiritual need is not for a divine savior, but simply for divine guidance.

A BRIEF EVALUATION OF ISLAM

The points of tension between Islam and Christianity demonstrate the theological incompatibility of these two world views. To embrace Islam is to deny the essentials of the Christian faith; likewise, to espouse Christianity is to compromise seriously the core beliefs of Islam. Having laid out the basic practices and duties of Islam, and having highlighted the distinctions between Islam and Christianity, a Christian evaluation of Islam now is in order. Due to space restrictions, we will devote our attention to two crucial points of Islam: the nature of God, and the Qur’an.

The Nature of God

As already indicated, the stringent monotheism of Islam categorizes the Trinitarian concept of deity espoused by Christians as tri-theism. This is due to a misunderstanding of the Father/Son relationship between God and Jesus as mentioned in the Bible (see John 10:29-33). For Jesus to sustain such a filial kinship to God, “often in the Muslim mind implies some kind of sexual generation” (Geisler and Saleeb, 1993, pp. 134-135). Of course, the term “Father” or “Son” does not necessitate physical procreation any more than Saddam Hussein’s description of the Gulf War as the “Mother of all Battles” demands that the conflict had a physical womb. The description of Jesus as the “only begotten Son” of God (John 3:16) refers, not to a physical act of procreation, but to His unique relationship to God the Father.

The idea expressed in the Qur’an that God’s glory prohibits Him from begetting a son (in the carnal sense; sura 4:171) provides further insight into the theology of Islam. God is so transcendent and unified to Himself that He is dissociated totally from creation and, thus, acts impersonally (McDowell, 1983, p. 393). To many Muslims, this implies that God is so detached from our human existence that He has no (knowable) essence; He is absolute Will. A God with no essence means a God with no essential characteristics. From this perspective, though the Qur’an extols God as “the Compassionate, the Merciful,” such characteristics are not rooted in His essence but are the results of His capricious will. As the Qur’an indicates, God is merciful simply because “He has decreed mercy for Himself ” (sura 6:12). In short, in Islamic theology what God does determines who God is. Since God’s actions are contingent on His arbitrary will, then who God is ultimately is an act of His volition.

Such a concept of God, however, involves a serious moral difficulty. It implies the possibility that, had God willed it, He might as easily have been “The Merciless” rather than “The Merciful.” For, as Geisler and Saleeb have observed, “if God is Will, without any real essence, then he does not do things because they are right; rather, they are right because he does them” (1993, pp. 136-137). In the final analysis, the God of Islam has no nature by which He is inherently prohibited from, or motivated toward, certain actions. The God of Christianity, however, has such a nature that self-limits His actions (e.g., He cannot lie, Titus 1:2). In addition, rather than being the products of His volition, the benevolent attributes of the Christian God (e.g., goodness, mercy, love, grace) are part of His essence.

These divergent concepts of God find practical expression in profoundly different ways. Consistent with Islamic theology, the concern of orthodox Muslims is not to know God in an intimate fashion, but simply to obey Him. The God of Islam does not reveal Himself; rather, He reveals only His will, to which Muslims are to submit in an external fashion. On the contrary, the God of Christianity has revealed not only His propositional truth in the Bible, but also His essence in the person of Jesus Christ. Thus, Christians seek not only to do God’s will, but to be in a covenant relationship with Him. Due to the Islamic concept of God, together with its works-oriented means of salvation, Muslims cannot have the sense of security that Christians enjoy through God’s grace as taught in the Bible.

The Qur’an

To Muslims, the Qur’an is not merely the counterpart of the Christian Bible, but is the Islamic equivalent of Christ. According to Muslim scholar, Yusuf K. Ibish, “If you want to compare it with anything in Christianity, you must compare it with Christ Himself ” (as quoted in Geisler and Saleeb, 1993, p. 179). Consistent with Ibish’s observation, Muslims assign to the Qur’an the same attributes that Christians apply to Christ. For example, just as Jesus is the human manifestation of the eternal God in biblical Christology (John 1:1-3,14; Hebrews 1:1-3), the Qur’an is the linguistic representation of God’s eternal Word. In short, while in Christianity the divine Word became a human being, in Islam the eternal Word became a book. Muslims further argue that the Qur’an not only is the inspired, inerrant, eternal, and final revelation of God that supersedes all others, but is also the ultimate divine miracle. In fact, as stated in part one of this series, it was the only miracle Muhammad offered when asked to display his prophetic credentials. Muslims employ several arguments to support the claim of the Qur’an’s miraculous status. Consider two of the most popular arguments, and a brief response.

1. Unique literary style. To many Muslims the strongest evidence supporting the miraculous nature of the Qur’an is its impressive literary style. The Arabic in which the Qur’an was written has rhyming, rhythmic qualities that delight the Arab’s ears (Shorrosh, 1988, p. 25). Muslims further hold that the Qur’an’s rhetoric, clarity of expression, and concepts are unparalleled in the world of literature. To Muslim apologists, these literary qualities indicate the divine origin of the Qur’an.

To question the literary quality of the Qur’an, as many attempt to do, is an inadequate response to this argument because the Muslim simply would point out that only those who understand the nuances of the Arabic language can appreciate this aspect of the Qur’an. Further, determining the quality of a production introduces the dimension of subjectivity. Hence, the question is: Does eloquence indicate divine inspiration? At best, the eloquence of the Qur’an only suggests that Muhammad was a gifted orator. If eloquence is strong evidence for divine inspiration, the works of Homer and Shakespeare are candidates for this exalted status as well. In short, the argument from eloquence is not a sufficient proof of inspiration.

2. Muhammad’s illiteracy. A controversial verse in the Qur’an forms the basis for the belief in Muhammad’s illiteracy. In that passage, Allah promises to bestow mercy on those who, among other duties, “follow the Apostle—the Unlettered Prophet...” (sura 7:157). The phrase “the Unlettered Prophet,” often is interpreted to indicate Muhammad’s illiteracy. If so, Muslims contend, this is further confirmation of the Qur’an’s divine origin, since it would have been highly improbable, if not impossible, for a formally-uneducated prophet to produce such a quality work.

There are at least two points to make in response to this claim. First, it is questionable whether Muhammad actually was illiterate. Some Arabic scholars contend that the words al umni “the unlettered,” actually mean “the heathen,” or “the gentile,” which is reflected in more recent translations (see Ali, 1993, p. 148). Second, if Muhammad actually were illiterate, that fact alone would not necessitate that the Qur’an was dictated to him by God. One’s level of formal training does not necessarily enhance one’s intelligence or creative abilities. Even if he could neither read nor write, Muhammad could have dictated his messages to a scribe who subsequently wrote them down. In the final analysis, it is plausible that someone with no formal training could have produced the Qur’an. Hence, the question of Muhammad’s illiteracy is a peripheral issue when it comes to establishing the divine origin of the Qur’an.

Islamic apologists offer other arguments to support the Qur’an’s claim of divine authorship. Among them are the alleged perfect preservation of the Qur’anic text, fulfilled prophecies, its unity, and scientific accuracy. These evidences, however, similarly prove to be unconvincing (see Geisler and Saleeb, 1993, pp. 204; Lawson, 1991).

CONCLUSION

Of course, Muslims, as do other non-believers, challenge the evidences for biblical inspiration. Since, generally speaking, Islamic countries protect the Qur’an from criticism, it has not been subjected to the same intensity of critical analysis as has the Bible. Despite the centuries-long attacks against biblical credibility, the Bible has fared quite well. And, though it is not within the purview of this brief article to enumerate each of them, there are impressive evidences for the integrity of the Christian system (see Geisler, 1976; Wharton, 1977)

While we can, and should, discuss the differences between Islam and Christianity, and debate with Muslims regarding the inspiration of the Qur’an, encountering Muslims at this level most likely will produce little evangelistic progress. First we must extend the love of Christ to Muslims in concrete ways. Once they have seen tangible evidence of the risen Lord within our lives, we will be in a better position to discuss these more technical, yet vital, issues.

REFERENCES

Ahmad, Mubashar (1995), The Changing Perception of Islam in American Pluralistic Society [Online],URL http://www.utexas.edu/students/amso/changing_perception.html. [NOTE: This link no longer is active.]

Al-Ashmawy, Sai’d (1996), “Islam’s Agenda,” Readers Digest, pp. 156-160, January.

Ali, Ahmed (1993), Al-Qur’an: A Contemporary Translation (Princeton, NJ: Princeton University Press).

Anderson, Norman (1975), “Islam,” The World’s Religions, ed. Norman Anderson (Grand Rapids, MI: Eerdmans).

Brantley, Garry K. (1996), “A Christian Approach to Islam—Part I,” Reason and Revelation, 16:1-7, January.

Bromling, Brad (1991), “Trinity—From Nice or Heaven?,” Reasoning from Revelation, 3:1, January.

Geisler, Norman L. (1976), Christian Apologetics (Grand Rapids, MI: Baker).

Geisler, Norman L. and Abdul Saleeb (1993), Answering Islam (Grand Rapids, MI: Baker).

Guthrie, Shirley C. (1994), Christian Doctrine (Louisville, KY: Westminster/John Knox).

Ijaz, Tahir (n.d.), Prophet Jesus Had Died: The Quran [Online], URLhttp://www.utexas.edu/students/amso/1_Quran.html. [NOTE: This link no longer is active.]

Kaleem, Al Haj Ata Ullah (1994), The Islamic Concept of God [Online], URLhttp://www.utexas.edu/students/ amso/ror/islamic_god.html#misc. [NOTE: This link no longer is active.]

Kuitse, Roelf S. (1992), “Christology in the Qur’an,” Missiology: An International Review, 20:355-369.

Kung, Hans (1986), “Muhammad and the Qur’an: Prophecy and Revelation: A Christian Response,”Christianity and World Religions, ed. Hans Kung (Garden City, NY: Doubleday).

Lawson, Todd B. (1991), “Note for the Study of a Shi’i Qur’an,” Journal of Semitic Studies, 36:279-295.

McCurry, Don (1994), Witnessing to Muslims [Online], URLhttp://www.iclnet.org/pub/resources/text/cri/cri-jrnl/crj0123a.txt. [NOTE: This link no longer is active.]

McDowell, Josh and Don Stewart (1983), Handbook on Today’s Religions (San Bernardino, CA: Here’s Life Publishers).

Rood, Rick (1994), What Is Islam? [Online]. (Richardson, TX: Probe Ministries), URLhttp://www.gocin.com/probe/islam.htm. [NOTE: This link no longer is active.]

Shorrosh, Anis A. (1988), Islam Revealed: A Christian Arab’s View of Islam (Nashville, TN: Thomas Nelson).

Sial, Sultan (1995), Terrorized Twice [Online], URLhttp://www.utexas.edu/students/amso/oklahoma.html#Quran. [NOTE: This link no longer is active.]

van Ess, Josef (1986), “Sunnis and Shi’ites: The State, Law, and Religion: Islamic Perspectives,”Christianity and World Religions, ed. Hans Kung (Garden City, NY: Doubleday).

Wharton, Edward C. (1977), Christianity: A Clear Case of History (West Monroe, LA: Howard).

From Jim McGuiggan... Can we still believe?

Can we still believe?

Because the world has a God-denying look I have never been more glad than now to know that the love of God and his holy purposes were made known on a cross, in the middle of bedlam and chaos, pain and cursing and evil and brutality. The shock of war, the depressing effect of war, the chaos and bedlam of war, however anguish-bringing, can't work ultimate harm to the faith of those who have seen God in the cataclysm at Golgotha working a wondrous work. More than ever I'm certain that what Christians need to be telling are the massive foundational doctrinal truths to people who are already in pain or soon will be.

The deep-rooted confidence that's possible in life isn't born out of endless summery days and pleasant experiences. What gives us the assurance of permanent blessing and joy is nothing less that the conflict that raged around the incarnate Lord on a cross in the Middle East. The Christian faith is born out of the clash between worlds when powerful evil forces combined and the world spirit met God who had come in and as the man Jesus Christ. The result is spelled out in Colossians 2:15. The world agony and evil we see everywhere we look is no new thing! And what we see is only the tip of the iceberg. The hideous and horrifying spectacles like Auschwitz, Cambodia and a million innocent looking houses that hide cruelty and degradation that defies description are only the masks that hide the evil behind the evil. Praise God for his work at the cross. What is true of war is true of ovarian cancer, lifelong depression or bone deep loneliness.

The Christ of the cross says to you who are crushed almost to despair: "Take heart, I have overcome the world in your name and for your sake."

©2004 Jim McGuiggan. All materials are free to be copied and used as long as money is not being made.

Many thanks to brother Ed Healy, for allowing to post from his website, theabidingword.com

From Gary... Where am I?

Matthew 5:48 (WEB)

 48  Therefore you shall be perfect, just as your Father in heaven is perfect. 

Guess which child is like its parent? 

The options are (from left to right):

1. The stand-by child

2. The sleeping child

3. The supporting child

Answer: Number 3

One definition of a disciple of Christ is one who is a learner. Know what God wants you to do, understand it to the point of motivation and follow God's example; repeat. Now, something to consider...

Matthew, Chapter 5 (WEB)
 3  “Blessed are the poor in spirit, 
for theirs is the Kingdom of Heaven. 
  4  Blessed are those who mourn, 
for they shall be comforted. 
  5  Blessed are the gentle, 
for they shall inherit the earth. 
  6  Blessed are those who hunger and thirst after righteousness, 
for they shall be filled. 
  7  Blessed are the merciful, 
for they shall obtain mercy. 
  8  Blessed are the pure in heart, 
for they shall see God. 
  9  Blessed are the peacemakers, 
for they shall be called children of God. 
  10  Blessed are those who have been persecuted for righteousness’ sake, 
for theirs is the Kingdom of Heaven. 

Where are you in the picture?

From Gary... Bible Reading April 8

Bible Reading  

April 8

The World English Bible

Apr. 8

Numbers 7, 8

Num 7:1 It happened on the day that Moses had finished setting up the tabernacle, and had anointed it and sanctified it, with all its furniture, and the altar with all its vessels, and had anointed and sanctified them;

Num 7:2 that the princes of Israel, the heads of their fathers' houses, offered. These were the princes of the tribes. These are they who were over those who were numbered:

Num 7:3 and they brought their offering before Yahweh, six covered wagons, and twelve oxen; a wagon for every two of the princes, and for each one an ox: and they presented them before the tabernacle.

Num 7:4 Yahweh spoke to Moses, saying,

Num 7:5 "Accept these from them, that they may be used in doing the service of the Tent of Meeting; and you shall give them to the Levites, to every man according to his service."

Num 7:6 Moses took the wagons and the oxen, and gave them to the Levites.

Num 7:7 He gave two wagons and four oxen to the sons of Gershon, according to their service:

Num 7:8 and he gave four wagons and eight oxen to the sons of Merari, according to their service, under the direction of Ithamar the son of Aaron the priest.

Num 7:9 But to the sons of Kohath he gave none, because the service of the sanctuary belonged to them; they carried it on their shoulders.

Num 7:10 The princes gave offerings for the dedication of the altar in the day that it was anointed, even the princes gave their offerings before the altar.

Num 7:11 Yahweh said to Moses, "They shall offer their offering, each prince on his day, for the dedication of the altar."

Num 7:12 He who offered his offering the first day was Nahshon the son of Amminadab, of the tribe of Judah,

Num 7:13 and his offering was: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering;

Num 7:14 one golden ladle of ten shekels, full of incense;

Num 7:15 one young bull, one ram, one male lamb a year old, for a burnt offering;

Num 7:16 one male goat for a sin offering;

Num 7:17 and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Nahshon the son of Amminadab.

Num 7:18 On the second day Nethanel the son of Zuar, prince of Issachar, gave his offering.

Num 7:19 He offered for his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering;

Num 7:20 one golden ladle of ten shekels, full of incense;

Num 7:21 one young bull, one ram, one male lamb a year old, for a burnt offering;

Num 7:22 one male goat for a sin offering;

Num 7:23 and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, five male lambs a year old. This was the offering of Nethanel the son of Zuar.

Num 7:24 On the third day Eliab the son of Helon, prince of the children of Zebulun

Num 7:25 gave his offering: one silver platter, the weight of which was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering;

Num 7:26 one golden ladle of ten shekels, full of incense;

Num 7:27 one young bull, one ram, one male lamb a year old, for a burnt offering;

Num 7:28 one male goat for a sin offering;

Num 7:29 and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Eliab the son of Helon.

Num 7:30 On the fourth day Elizur the son of Shedeur, prince of the children of Reuben

Num 7:31 gave his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering;

Num 7:32 one golden ladle of ten shekels, full of incense;

Num 7:33 one young bull, one ram, one male lamb a year old, for a burnt offering;

Num 7:34 one male goat for a sin offering;

Num 7:35 and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Elizur the son of Shedeur.

Num 7:36 On the fifth day Shelumiel the son of Zurishaddai, prince of the children of Simeon

Num 7:37 gave his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering;

Num 7:38 one golden ladle of ten shekels, full of incense;

Num 7:39 one young bull, one ram, one male lamb a year old, for a burnt offering;

Num 7:40 one male goat for a sin offering;

Num 7:41 and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old: this was the offering of Shelumiel the son of Zurishaddai.

Num 7:42 On the sixth day, Eliasaph the son of Deuel, prince of the children of Gad

Num 7:43 gave his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering;

Num 7:44 one golden ladle of ten shekels, full of incense;

Num 7:45 one young bull, one ram, one male lamb a year old, for a burnt offering;

Num 7:46 one male goat for a sin offering;

Num 7:47 and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Eliasaph the son of Deuel.

Num 7:48 On the seventh day Elishama the son of Ammihud, prince of the children of Ephraim

Num 7:49 gave his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering;

Num 7:50 one golden ladle of ten shekels, full of incense;

Num 7:51 one young bull, one ram, one male lamb a year old, for a burnt offering;

Num 7:52 one male goat for a sin offering;

Num 7:53 and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Elishama the son of Ammihud.

Num 7:54 On the eighth day Gamaliel the son of Pedahzur, prince of the children of Manasseh

Num 7:55 gave his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering;

Num 7:56 one golden ladle of ten shekels, full of incense;

Num 7:57 one young bull, one ram, one male lamb a year old, for a burnt offering;

Num 7:58 one male goat for a sin offering;

Num 7:59 and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Gamaliel the son of Pedahzur.

Num 7:60 On the ninth day Abidan the son of Gideoni, prince of the children of Benjamin

Num 7:61 gave his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering;

Num 7:62 one golden ladle of ten shekels, full of incense;

Num 7:63 one young bull, one ram, one male lamb a year old, for a burnt offering;

Num 7:64 one male goat for a sin offering;

Num 7:65 and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Abidan the son of Gideoni.

Num 7:66 On the tenth day Ahiezer the son of Ammishaddai, prince of the children of Dan

Num 7:67 gave his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering;

Num 7:68 one golden ladle of ten shekels, full of incense;

Num 7:69 one young bull, one ram, one male lamb a year old, for a burnt offering;

Num 7:70 one male goat for a sin offering;

Num 7:71 and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Ahiezer the son of Ammishaddai.

Num 7:72 On the eleventh day Pagiel the son of Ochran, prince of the children of Asher

Num 7:73 gave his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering;

Num 7:74 one golden ladle of ten shekels, full of incense;

Num 7:75 one young bull, one ram, one male lamb a year old, for a burnt offering;

Num 7:76 one male goat for a sin offering;

Num 7:77 and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Pagiel the son of Ochran.

Num 7:78 On the twelfth day Ahira the son of Enan, prince of the children of Naphtali

Num 7:79 gave his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering;

Num 7:80 one golden spoon of ten shekels, full of incense;

Num 7:81 one young bull, one ram, one male lamb a year old, for a burnt offering;

Num 7:82 one male goat for a sin offering;

Num 7:83 and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Ahira the son of Enan.

Num 7:84 This was the dedication of the altar, on the day when it was anointed, by the princes of Israel: twelve silver platters, twelve silver bowls, twelve golden ladles;

Num 7:85 each silver platter weighing one hundred thirty shekels, and each bowl seventy; all the silver of the vessels two thousand four hundred shekels, after the shekel of the sanctuary;

Num 7:86 the twelve golden ladles, full of incense, weighing ten shekels apiece, after the shekel of the sanctuary; all the gold of the ladles weighed one hundred twenty shekels;

Num 7:87 all the cattle for the burnt offering twelve bulls, the rams twelve, the male lambs a year old twelve, and their meal offering; and the male goats for a sin offering twelve;

Num 7:88 and all the cattle for the sacrifice of peace offerings twenty-four bulls, the rams sixty, the male goats sixty, the male lambs a year old sixty. This was the dedication of the altar, after it was anointed.

Num 7:89 When Moses went into the Tent of Meeting to speak with Yahweh, he heard his voice speaking to him from above the mercy seat that was on the ark of the Testimony, from between the two cherubim: and he spoke to him.

Num 8:1 Yahweh spoke to Moses, saying,

Num 8:2 "Speak to Aaron, and tell him, 'When you light the lamps, the seven lamps shall give light in front of the lampstand.' "

Num 8:3 Aaron did so. He lit its lamps to light the area in front of the lampstand, as Yahweh commanded Moses.

Num 8:4 This was the workmanship of the lampstand, beaten work of gold. From its base to its flowers, it was beaten work: according to the pattern which Yahweh had shown Moses, so he made the lampstand.

Num 8:5 Yahweh spoke to Moses, saying,

Num 8:6 "Take the Levites from among the children of Israel, and cleanse them.

Num 8:7 You shall do this to them, to cleanse them: sprinkle the water of cleansing on them, let them shave their whole bodies with a razor, and let them wash their clothes, and cleanse themselves.

Num 8:8 Then let them take a young bull, and its meal offering, fine flour mixed with oil; and another young bull you shall take for a sin offering.

Num 8:9 You shall present the Levites before the Tent of Meeting. You shall assemble the whole congregation of the children of Israel.

Num 8:10 You shall present the Levites before Yahweh. The children of Israel shall lay their hands on the Levites,

Num 8:11 and Aaron shall offer the Levites before Yahweh for a wave offering, on the behalf of the children of Israel, that it may be theirs to do the service of Yahweh.

Num 8:12 The Levites shall lay their hands on the heads of the bulls, and you shall offer the one for a sin offering, and the other for a burnt offering to Yahweh, to make atonement for the Levites.

Num 8:13 You shall set the Levites before Aaron, and before his sons, and offer them as a wave offering to Yahweh.

Num 8:14 Thus you shall separate the Levites from among the children of Israel, and the Levites shall be mine.

Num 8:15 "After that, the Levites shall go in to do the service of the Tent of Meeting: and you shall cleanse them, and offer them as a wave offering.

Num 8:16 For they are wholly given to me from among the children of Israel; instead of all who open the womb, even the firstborn of all the children of Israel, I have taken them to me.

Num 8:17 For all the firstborn among the children of Israel are mine, both man and animal. On the day that I struck all the firstborn in the land of Egypt, I sanctified them for myself.

Num 8:18 I have taken the Levites instead of all the firstborn among the children of Israel.

Num 8:19 I have given the Levites as a gift to Aaron and to his sons from among the children of Israel, to do the service of the children of Israel in the Tent of Meeting, and to make atonement for the children of Israel; that there be no plague among the children of Israel, when the children of Israel come near to the sanctuary."

Num 8:20 Moses, and Aaron, and all the congregation of the children of Israel did so to the Levites. According to all that Yahweh commanded Moses concerning the Levites, so the children of Israel did to them.

Num 8:21 The Levites purified themselves from sin, and they washed their clothes; and Aaron offered them for a wave offering before Yahweh; and Aaron made atonement for them to cleanse them.

Num 8:22 After that, the Levites went in to do their service in the Tent of Meeting before Aaron, and before his sons: as Yahweh had commanded Moses concerning the Levites, so they did to them.

Num 8:23 Yahweh spoke to Moses, saying,

Num 8:24 "This is that which belongs to the Levites: from twenty-five years old and upward they shall go in to wait on the service in the work of the Tent of Meeting;

Num 8:25 and from the age of fifty years they shall cease waiting on the work, and shall serve no more,

Num 8:26 but shall minister with their brothers in the Tent of Meeting, to perform the duty, and shall do no service. You shall do thus to the Levites concerning their duties."

 Apr. 8, 9

Luke 6

Luk 6:1 Now it happened on the second Sabbath after the first, that he was going through the grain fields. His disciples plucked the heads of grain, and ate, rubbing them in their hands.

Luk 6:2 But some of the Pharisees said to them, "Why do you do that which is not lawful to do on the Sabbath day?"

Luk 6:3 Jesus, answering them, said, "Haven't you read what David did when he was hungry, he, and those who were with him;

Luk 6:4 how he entered into the house of God, and took and ate the show bread, and gave also to those who were with him, which is not lawful to eat except for the priests alone?"

Luk 6:5 He said to them, "The Son of Man is lord of the Sabbath."

Luk 6:6 It also happened on another Sabbath that he entered into the synagogue and taught. There was a man there, and his right hand was withered.

Luk 6:7 The scribes and the Pharisees watched him, to see whether he would heal on the Sabbath, that they might find an accusation against him.

Luk 6:8 But he knew their thoughts; and he said to the man who had the withered hand, "Rise up, and stand in the middle." He arose and stood.

Luk 6:9 Then Jesus said to them, "I will ask you something: Is it lawful on the Sabbath to do good, or to do harm? To save a life, or to kill?"

Luk 6:10 He looked around at them all, and said to the man, "Stretch out your hand." He did, and his hand was restored as sound as the other.

Luk 6:11 But they were filled with rage, and talked with one another about what they might do to Jesus.

Luk 6:12 It happened in these days, that he went out to the mountain to pray, and he continued all night in prayer to God.

Luk 6:13 When it was day, he called his disciples, and from them he chose twelve, whom he also named apostles:

Luk 6:14 Simon, whom he also named Peter; Andrew, his brother; James; John; Philip; Bartholomew;

Luk 6:15 Matthew; Thomas; James, the son of Alphaeus; Simon, who was called the Zealot;

Luk 6:16 Judas the son of James; and Judas Iscariot, who also became a traitor.

Luk 6:17 He came down with them, and stood on a level place, with a crowd of his disciples, and a great number of the people from all Judea and Jerusalem, and the sea coast of Tyre and Sidon, who came to hear him and to be healed of their diseases;

Luk 6:18 as well as those who were troubled by unclean spirits, and they were being healed.

Luk 6:19 All the multitude sought to touch him, for power came out from him and healed them all.

Luk 6:20 He lifted up his eyes to his disciples, and said, "Blessed are you who are poor, for yours is the Kingdom of God.

Luk 6:21 Blessed are you who hunger now, for you will be filled. Blessed are you who weep now, for you will laugh.

Luk 6:22 Blessed are you when men shall hate you, and when they shall exclude and mock you, and throw out your name as evil, for the Son of Man's sake.

Luk 6:23 Rejoice in that day, and leap for joy, for behold, your reward is great in heaven, for their fathers did the same thing to the prophets.

Luk 6:24 "But woe to you who are rich! For you have received your consolation.

Luk 6:25 Woe to you, you who are full now, for you will be hungry. Woe to you who laugh now, for you will mourn and weep.

Luk 6:26 Woe, when men speak well of you, for their fathers did the same thing to the false prophets.

Luk 6:27 "But I tell you who hear: love your enemies, do good to those who hate you,

Luk 6:28 bless those who curse you, and pray for those who mistreat you.

Luk 6:29 To him who strikes you on the cheek, offer also the other; and from him who takes away your cloak, don't withhold your coat also.

Luk 6:30 Give to everyone who asks you, and don't ask him who takes away your goods to give them back again.

Luk 6:31 "As you would like people to do to you, do exactly so to them.

Luk 6:32 If you love those who love you, what credit is that to you? For even sinners love those who love them.

Luk 6:33 If you do good to those who do good to you, what credit is that to you? For even sinners do the same.

Luk 6:34 If you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive back as much.

Luk 6:35 But love your enemies, and do good, and lend, expecting nothing back; and your reward will be great, and you will be children of the Most High; for he is kind toward the unthankful and evil.

Luk 6:36 Therefore be merciful, even as your Father is also merciful.

Luk 6:37 Don't judge, and you won't be judged. Don't condemn, and you won't be condemned. Set free, and you will be set free.

Luk 6:38 "Give, and it will be given to you: good measure, pressed down, shaken together, and running over, will be given to you. For with the same measure you measure it will be measured back to you."

Luk 6:39 He spoke a parable to them. "Can the blind guide the blind? Won't they both fall into a pit?

Luk 6:40 A disciple is not above his teacher, but everyone when he is fully trained will be like his teacher.

Luk 6:41 Why do you see the speck of chaff that is in your brother's eye, but don't consider the beam that is in your own eye?

Luk 6:42 Or how can you tell your brother, 'Brother, let me remove the speck of chaff that is in your eye,' when you yourself don't see the beam that is in your own eye? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck of chaff that is in your brother's eye.

Luk 6:43 For there is no good tree that brings forth rotten fruit; nor again a rotten tree that brings forth good fruit.

Luk 6:44 For each tree is known by its own fruit. For people don't gather figs from thorns, nor do they gather grapes from a bramble bush.

Luk 6:45 The good man out of the good treasure of his heart brings out that which is good, and the evil man out of the evil treasure of his heart brings out that which is evil, for out of the abundance of the heart, his mouth speaks.

Luk 6:46 "Why do you call me, 'Lord, Lord,' and don't do the things which I say?

Luk 6:47 Everyone who comes to me, and hears my words, and does them, I will show you who he is like.

Luk 6:48 He is like a man building a house, who dug and went deep, and laid a foundation on the rock. When a flood arose, the stream broke against that house, and could not shake it, because it was founded on the rock.

Luk 6:49 But he who hears, and doesn't do, is like a man who built a house on the earth without a foundation, against which the stream broke, and immediately it fell, and the ruin of that house was great."