By James R. Krabill, David W. Shenk, Visit Amazon's Linford Stutzman Page, search results, Learn about Author Central, Linford Stutzman,

This booklet unearths a wealthy range of Anabaptist engagement with Muslims worldwide. listed below are essays and stories from missionaries within the box, directors at challenge organisations, professors and students of undertaking, and theologicals. between those voices is a spirit of debate, wondering, agreeing, amazement, and occasionally dissent. Anabaptists assembly Muslims doesn't search to offer a homogenized view that flows via a predetermined Anabaptist ideological grid. relatively it's a discussion board for giving and receiving suggestions and a spot to proportion tales and reflections that would motivate and support to equip Christians for the calling to presence within the manner of Christ. 568 Pages.

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Extra info for Anabaptists Meeting Muslims: A Calling for Presence in the Way of Christ

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Battles ensued between the Meccans and the Muslim armies; the Muslims were victorious, and within ten years a triumphant army of ten thousand Muslim soldiers were peacefully received by the Meccans who had been defeated on the battlefield. The Muslims then cleansed the Ka‘bah of its idolatries, and Mecca became a Muslim city. As Muhammad led the Muslim forces into Mecca he exclaimed, “Truth had come, and falsehood hath vanished away” (Qur’an 17:81). Wherever Muslim government was established, Christian, Jewish, or Zoroastrian communities were circumscribed as dhimmi, protected communities.

Yusuf Ali, however, in his notes on the Qur’an, contrasts Islam with what he considers the “monastic” tendencies of the Sermon on the Mount with its emphasis on the poor in spirit, those who mourn, and the meek, noting that “Allah’s kingdom requires also courage, resistance to evil . . ”9 Yusuf Ali misses Jesus’s point. These people are blessed because their abject state makes them far more receptive to that which is vastly more valuable than earthly riches and happiness (Matt 6:19-34; 13:44-46).

The cross within a theology of Caesaropapism was a symbol of sacramentally effectuated grace, not a revelation of normative Christian ethics or the cross of the God who is our suffering servant, of the God who reaches out to us in forgiveness and redemptive love even as our sins crash upon his broken body, the cross of the one who has taken our place and in whom we are forgiven. The implications were astounding and transformational for the INTRODUCTION • 33 church that had experienced three centuries of intermittent persecution, and which was always on the periphery of social and political norms.

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