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In the summer of 1996, Yusha Evans went on a passage through the Bible and its four Gospel. He scrutinized more than five different religions in search of God and His message. In 1998, he reverted to Islam. He yearned for the truth in life which is to “Worship God alone as one, obey Him and His Messenger to go to Heaven,” of which he found through Islam.
Communication theory provides a compelling way to understand how people of faith can and should work together in today’s tumultuous world. In A Communication Perspective on Interfaith Dialogue, fifteen authors present their experiences and analyses of interfaith dialogue, and contextualize interfaith work within the frame of rhetorical and communication studies. While the focus is on the Abrahamic faiths, these essays also include discussion of Hinduism and interracial faith efforts. Each chapter incorporates communication theories that bring clarity to the practices and problems of interfaith communication. Where other interfaith books provide theological, political, or sociological insights, this volume is committed to the perspectives contained in communication scholarship. Interfaith dialogue is best imagined as an organic process, and it does not require theological heavyweights gathered for academic banter. As such, this volume focuses on the processes and means by which interfaith meaning is produced.
This volume deals with the pagan prophet Balaam who figures in the book of Numbers. By the very nature of his stature as a non-Israelite, pagan prophet, the figure of Balaam raises important questions with regard to the nature of prophecy and the relation between the Israelite God and the pagan nations. The conflicting stories and potent oracles of Balaam in Numbers 22-24 and other parts of the Jewish Scriptures prompted extensive reflection on this ambiguous figure. Thus the leading perspective developed in this volume is the often simultaneous praise and criticism of Balaam as a prestigious pagan prophet throughout ancient Judaism, early Christianity and the early Koranic commentaries. The papers are clustered in four sections which deal with (1) Balaam in the Old Testament and the Ancient Near East, and comparable figures in Ancient Greece; (2) Balaam in Ancient Judaism; (3) Balaam in the New Testament & Early Christianity; and (4) Balaam in the Koran and early Koranic commentaries. The reception of this enigmatic figure can be characterized as the simultaneous praise and criticism of a pagan prophet. The book is particularly useful as it also contains Émile Puech’s newly reconstructed text, translation and commentary of the first combination of the Deir ‘Alla inscriptions which contain an excerpt of the book of the historical Balaam. Combined with the other papers, the volume pictures a fascinating continuum between paganism, Judaism, Christianity, and Islam.
This updated edition by one of the world's leading apologists presents a systematic, positive case for Christianity that reflects the latest work in the contemporary hard sciences and humanities. Brilliant and accessible.
Have you ever wondered why we Christians do what we do for church every Sunday morning? Why do we “dress up” for church? Why does the pastor preach a sermon each week? Why do we have pews, steeples, and choirs? This ground-breaking book, now in affordable softcover, makes an unsettling proposal: most of what Christians do in present-day churches is rooted, not in the New Testament, but in pagan culture and rituals developed long after the death of the apostles. Coauthors Frank Viola and George Barna support their thesis with compelling historical evidence and extensive footnotes that document the origins of modern Christian church practices. In the process, the authors uncover the problems that emerge when the church functions more like a business organization than the living organism it was created to be. As you reconsider Christ's revolutionary plan for his church—to be the head of a fully functioning body in which all believers play an active role—you'll be challenged to decide whether you can ever do church the same way again.
An analytical history of the Hellenistic, Roman, Byzantine, Umayyad, and Early Abbasidmosaics in the Holy Land from the second century B.C.E to eighth century C.E.
A fascinating journey into Islam's diverse history of ideas, making an argument for an "Islamic Enlightenment" today In Reopening Muslim Minds, Mustafa Akyol, senior fellow at the Cato Institute and opinion writer for The New York Times, both diagnoses “the crisis of Islam” in the modern world, and offers a way forward. Diving deeply into Islamic theology, and also sharing lessons from his own life story, he reveals how Muslims lost the universalism that made them a great civilization in their earlier centuries. He especially demonstrates how values often associated with Western Enlightenment — freedom, reason, tolerance, and an appreciation of science — had Islamic counterparts, which sadly were cast aside in favor of more dogmatic views, often for political ends. Elucidating complex ideas with engaging prose and storytelling, Reopening Muslim Minds borrows lost visions from medieval Muslim thinkers such as Ibn Rushd (aka Averroes), to offer a new Muslim worldview on a range of sensitive issues: human rights, equality for women, freedom of religion, or freedom from religion. While frankly acknowledging the problems in the world of Islam today, Akyol offers a clear and hopeful vision for its future.
D. A. Carson addresses laypeople and pastors with a concise explanation of the science of textual criticism and refutes the proposition that the King James Version is superior to contemporary translations. The book provides a readable introduction to two things: biblical textual criticism and some of the principles upon which translations are made.
“A welcome expansion of the fragile territory known as common ground.” —The New York Times When Reza Aslan’s bestseller Zealot came out in 2013, there was criticism that he hadn’t addressed his Muslim faith while writing the origin story of Christianity. In fact, Ross Douthat of The New York Times wrote that “if Aslan had actually written in defense of the Islamic view of Jesus, that would have been something provocative and new.” Mustafa Akyol’s The Islamic Jesus is that book. The Islamic Jesus reveals startling new truths about Islam in the context of the first Muslims and the early origins of Christianity. Muslims and the first Christians—the Jewish followers of Jesus—saw Jesus as not divine but rather as a prophet and human Messiah and that salvation comes from faith and good works, not merely as faith, as Christians would later emphasize. What Akyol seeks to reveal are how these core beliefs of Jewish Christianity, which got lost in history as a heresy, emerged in a new religion born in 7th Arabia: Islam. Akyol exposes this extraordinary historical connection between Judaism, Jewish Christianity and Islam—a major mystery unexplored by academia. From Jesus’ Jewish followers to the Nazarenes and Ebionites to the Qu’ran’s stories of Mary and Jesus, The Islamic Jesus will reveal links between religions that seem so contrary today. It will also call on Muslims to discover their own Jesus, at a time when they are troubled by their own Pharisees and Zealots.