# The Crescent through the Eyes of the Cross
43 highlights across 14 chapters
## Foreword (1 highlights)
> ‘To accomplish this, one must first confront the giant of one’s own ==ethnocentrism, that natural tendency to consider one’s own ideas and ways as being the right and only — or at least the best — approach. To get past this to the point where one can empathize with the feelings and fears of someone of another culture is no small feat.==’
>
> p. 12 ([[assets/pages/jabbour-crescent/fulltext-p11.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p1.jpg|📓]]) | [[Ethnocentrism and Cultural Bias]] · [[Orientalism]] · [[Shame and Honour Paradigm]] · [[Tolerance in Society]]
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## Acknowledgements (1 highlights)
> ‘I am also grateful to the staff of ==NavPress== for making this book a reality.’
>
> p. 14 ([[assets/pages/jabbour-crescent/fulltext-p13.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p1.jpg|📓]] [[assets/pages/jabbour-crescent/notebook-p2.jpg|📓]]) | [[Christian Publishing and Resources]]
*NavPress often have such good books*
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## Chapter 1 How it all started (2 highlights)
> ‘==On one side was a Native American man in a fierce snowstorm, knocking at the door of a log cabin and pleading for refuge and warmth. On the other side of the door was a warm room with a terrified mother holding a shotgun while the woman’s frightened three-year-old daughter clung to her dress. The terrified mother was refusing to open the door.==’
>
> p. 16 ([[assets/pages/jabbour-crescent/fulltext-p15.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p2.jpg|📓]]) | [[Fear and Prejudice Against Religious Others]] · [[Interfaith Understanding and Coexistence]] · [[Justice and Concern for the Vulnerable]]
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> ‘==We need to go beyond mere tolerance of the Muslims in our midst. Tolerance can still keep the Muslims at arm’s length: “You live your life, and I’ll live mine.” Western Christians need to learn to consciously live with Muslims and understand their worldview.==’
>
> p. 17 ([[assets/pages/jabbour-crescent/fulltext-p15.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p2.jpg|📓]] [[assets/pages/jabbour-crescent/notebook-p3.jpg|📓]]) | [[Fear and Prejudice Against Religious Others]] · [[Interfaith Understanding and Coexistence]]
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## Chapter 2 Why Bother? (4 highlights)
> ‘==Muhammad,== the prophet of Islam, does not escape the judgment of the Western analyst and critic either. ==Dante puts him in Canto 28 of the Inferno.==’
>
> p. 22 ([[assets/pages/jabbour-crescent/fulltext-p21.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p4.jpg|📓]]) | [[Orientalism]]
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> ‘==Rabi’a al-’Adawiyya,== who was an eighth-century mystic woman in Iraq, is one of my heroes. [...] ==Here is one of her famous prayers that I will paraphrase into our terminology: “Lord, why do I love you?==’
>
> p. 26 ([[assets/pages/jabbour-crescent/fulltext-p23.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p4.jpg|📓]]) | [[Islamic Mysticism]] · [[Religious Exemplars]]
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> ‘==As he talked about his memories of 9/11, it was a very painful time for both of us. He recalled how he was glued to the TV for days and how he watched the events with deep pain and frustration. For days he was stunned and very angry with the fanatical Muslims. At the same time, he wished that Americans would not use a broad brush and consider all Muslims as terrorists or as suspects. He also wished that Americans would move beyond the horrific events and try to understand why the gap is so wide between Muslims and the West.==’
>
> p. 28 ([[assets/pages/jabbour-crescent/fulltext-p25.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p4.jpg|📓]]) | [[Intercultural Understanding]] · [[Post-911 Islamophobia]] · [[Tolerance in Society]]
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> ‘==On the verge of tears, he told me how one of the students at the university who was an evangelical Christian came and asked him bluntly to prove to him that he was not a “sleeper,” or a terrorist in disguise.==’
>
> pp. 29-30 ([[assets/pages/jabbour-crescent/fulltext-p25.jpg|📖]] [[assets/pages/jabbour-crescent/fulltext-p26.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p4.jpg|📓]] [[assets/pages/jabbour-crescent/notebook-p5.jpg|📓]]) | [[Post-911 Islamophobia]] · [[Religious Profiling and Discrimination]] · [[Tolerance in Society]]
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## Chapter 3 Ahmad’s Worldview (21 highlights)
> ‘==One of the verses from the Qur’an that he frequently repeated had to do with the fact that “there should be no compulsion in religion” (Surah 2:256). He assured me that he did not want to try to convert me to Islam, and, in humility and with politeness, he asked me not to try to convert him to Christianity.==’
>
> p. 32 ([[assets/pages/jabbour-crescent/fulltext-p28.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p5.jpg|📓]]) | [[Gospel Proclamation]] · [[Interfaith Dialogue]]
*Is the reason I feel sad about this because this means it hasn’t become personal and real and communicable?*
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> ‘==Sometimes they all sound the same, as if the Christians have memorized the same verses from the Bible and have all been trained to propagate their religion by the same mentor.== He told me that he had been exposed to the “Four Spiritual Laws,” the ==“Bridge to Life illustration,”== and “Steps to Peace with God.”’
>
> p. 32 ([[assets/pages/jabbour-crescent/fulltext-p28.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p5.jpg|📓]] [[assets/pages/jabbour-crescent/notebook-p6.jpg|📓]]) | [[Gospel Proclamation]]
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> ‘I have been shown the ==“Four Spiritual Laws,”== the “Bridge” illustration, and the ==“Steps to Peace with God.”==’
>
> p. 32 ([[assets/pages/jabbour-crescent/fulltext-p31.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p6.jpg|📓]]) | [[Atonement]] · [[Gospel Proclamation]]
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> ‘He shared with me his frustration in not knowing how to explain to those zealous Christian friends that ==he has a different worldview.== He tried to help them by standing in their shoes and explaining to them that ==there are things in their message that do not make sense to Muslims.==’
>
> p. 32 ([[assets/pages/jabbour-crescent/fulltext-p28.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p6.jpg|📓]]) | [[Cultural Context in Gospel Communication]] · [[Gospel Proclamation]] · [[Interfaith Dialogue]]
*I think this is increasingly true for non-Muslims as well*
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> ‘==You see things and explain them with legal terminology as if we are in a court. You talk so much about guilt and righteousness, sin and its penalty, condemnation and justification. I have been shown the “Four Spiritual Laws,” the “Bridge” illustration, and the “Steps to Peace with God.” They all follow logical syllogism and use legal terminology. My paradigm, or the lenses through which I look at reality, are not primarily those of guilt and righteousness like yours, but mine are those of shame and honor, fear and power, clean and unclean. When I talk with you it feels like you are laying on me a guilt trip. Does your message have anything to say to me about my shame, my defilement and my fears?==’
>
> p. 35 ([[assets/pages/jabbour-crescent/fulltext-p31.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p6.jpg|📓]] [[assets/pages/jabbour-crescent/notebook-p7.jpg|📓]]) | [[Atonement]] · [[Cultural Context in Gospel Communication]] · [[Gospel Proclamation]] · [[Honour-Shame Paradigm]]
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> ‘==He did not present the good news to the Eastern mind by using a strict, logical syllogism== and putting the facts in this order:’
>
> p. 36 ([[assets/pages/jabbour-crescent/fulltext-p31.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p7.jpg|📓]]) | [[Cultural Context in Gospel Communication]] · [[Gospel Proclamation]]
*TRUE*
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> ‘==You start with wrong assumptions by comparing our prophet Muhammad to Christ and comparing the Qur’an to the Bible.==’
>
> p. 36 ([[assets/pages/jabbour-crescent/fulltext-p31.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p8.jpg|📓]]) | [[Interfaith Dialogue]]
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> ‘==A true under-standing of Islam necessitates that you compare Christ, the way you understand him, to the Qur’an==, the way we understand it. You believe that Christ is the eternal, uncreated word of God, and we believe that the Qur’an, and not Mu- hammad, is the eternal uncreated word of God. The way you think of Christ is the way we think of the Qur’an.’
>
> pp. 36-37 ([[assets/pages/jabbour-crescent/fulltext-p31.jpg|📖]] [[assets/pages/jabbour-crescent/fulltext-p32.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p8.jpg|📓]]) | [[Incarnation]] · [[Interfaith Dialogue]] · [[Islamic Scripture and Understanding]]
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> ‘==I felt sad too because I know that if Ahmad, my new friend, is willing to be fully honest with himself, he has to face the issue of the problems associated with mechanical inspiration that he adheres to.==’
>
> p. 37 ([[assets/pages/jabbour-crescent/fulltext-p32.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p8.jpg|📓]]) | [[Interfaith Dialogue]] · [[Islamic Scripture and Understanding]]
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> ‘==Christianity is a Western religion,== and we Muslims have a long history with you Christians.’
>
> p. 37 ([[assets/pages/jabbour-crescent/fulltext-p32.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p8.jpg|📓]]) | [[Global Christianity and Cultural Pluralism]] · [[Gospel Proclamation]]
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> ‘==Christianity is not a Western religion,== I observed to myself.’
>
> p. 38 ([[assets/pages/jabbour-crescent/fulltext-p32.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p8.jpg|📓]]) | [[Global Christianity and Cultural Pluralism]] · [[Gospel Proclamation]]
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> ‘==If an American Jewish young man leaves this country, goes to Israel and upon his arrival obtains the Israeli citizenship. He volunteers to serve with the Israeli army, and with his machine gun kills Palestinians as he occupies their land, you do not perceive him as a terrorist. No doubt this is because you see Israel as a democracy. I, on the other hand, see Israel as a racist state similar to the Apartheid regime of South Africa. If, on the other hand, a Palestinian young man who is an American citizen, leaves this country and goes to the West Bank in Palestine and uses his only available weapon, his body, to defend his occupied territory, you perceive him as a terrorist. When you read in your Bible how Samson died, do you perceive him as a terrorist? Do you blame Samson for using his only available weapon, his body, in killing innocent civilians?==’
>
> pp. 40-41 ([[assets/pages/jabbour-crescent/fulltext-p34.jpg|📖]] [[assets/pages/jabbour-crescent/fulltext-p35.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p8.jpg|📓]] [[assets/pages/jabbour-crescent/notebook-p9.jpg|📓]]) | [[Biblical Typology and Covenant]] · [[Justice and Concern for the Vulnerable]] · [[Political Theology and Power]]
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> ‘==If I convert to Christianity my support system in life will be completely demolished. I would become, as it were, homeless and family-less. How would I live? Are you able to provide for me a completely new support system?==’
>
> p. 44 ([[assets/pages/jabbour-crescent/fulltext-p38.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p9.jpg|📓]]) | [[Conversion and Social Displacement]] · [[Gospel Proclamation]]
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> ‘==I have seen in him a growing frustration and an alarming change in his thinking. In the past he used to be very much against Islamic fundamentalism, but now he is more sympathetic with those views and he admires their courage. He pointed out that since the collapse of the Soviet Union and especially since 9/11 and during the years of the Bush administration after the wars in Afghanistan and Iraq, America’s use of power seems to my father to have no restraints.==’
>
> p. 48 ([[assets/pages/jabbour-crescent/fulltext-p41.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p10.jpg|📓]]) | [[Justice and Concern for the Vulnerable]] · [[Political Theology and Power]]
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> ‘==When my father watched TV with dish satellite capabilities, he was bombarded by new TV channels that started in the 1990s and tried to proselytize Muslims and convert them to Christianity. Not only that, but on some of these channels there were programs that blatantly attacked Islam, the Qur’an, and the Prophet, and he could not do anything about it.==’
>
> p. 49 ([[assets/pages/jabbour-crescent/fulltext-p42.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p10.jpg|📓]]) | [[Freedom of Expression and Religious Content]] · [[Gospel Proclamation]]
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> ‘==He understood that freedom of expression, freedom of speech and freedom of the press was a high value in the West, but if there were no restraints, there would be no limit to how far pornography, homosexuality, cults, atheism and even Satan worship could spread among our people.==’
>
> p. 50 ([[assets/pages/jabbour-crescent/fulltext-p42.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p10.jpg|📓]]) | [[Freedom of Expression and Religious Content]]
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> ‘==As an Egyptian he could not vote for who should be president of the United States, and yet the U.S. administration decided his destiny and the destiny of our country when it came to major issues.==’
>
> p. 50 ([[assets/pages/jabbour-crescent/fulltext-p43.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p10.jpg|📓]]) | [[Justice and Concern for the Vulnerable]]
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> ‘==No wonder people in the Middle East are attracted to political terrorism, using violence to attract the attention of the world to their grievances. This was the only way they can made their “vote” count and let the world know that their opinions matter.==’
>
> p. 51 ([[assets/pages/jabbour-crescent/fulltext-p43.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p10.jpg|📓]]) | [[Justice and Concern for the Vulnerable]] · [[Political Theology and Power]]
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> ‘Jordanians had to cooperate with America, or else the whole region would suffer as a result of the 1991 and 2003 Iraq ==wars. My father is not surprised at all at the increasing hatred toward America and by how== easy it has become to recruit terrorists.’
>
> p. 52 ([[assets/pages/jabbour-crescent/fulltext-p44.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p10.jpg|📓]] [[assets/pages/jabbour-crescent/notebook-p11.jpg|📓]]) | [[Justice and Concern for the Vulnerable]] · [[Political Theology and Power]]
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> ‘In contrast to Christendom, ==the kingdom of God has to do with the ruler, the ruled, and the realm.==’
>
> p. 52 ([[assets/pages/jabbour-crescent/fulltext-p44.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p11.jpg|📓]]) | [[Christendom]] · [[Kingdom of God]]
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> ‘==Are we assuming that a defeat to Christendom is a defeat to God and to his kingdom? Do we assume that when Christians are in control, God is also in control?== [...] One of my sources on the kingdom of God is a controversial book by ==Gregory Boyd, The Myth of a Christian Nation.==’
>
> p. 54 ([[assets/pages/jabbour-crescent/fulltext-p46.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p11.jpg|📓]]) | [[Christendom]] · [[Kingdom of God]] · [[Political Theology and Power]]
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## Chapter 6 The Driving Force of Assumptions (2 highlights)
> ‘What comes to ==the== mind of a Muslim when he considers the’
>
> p. 82 ([[assets/pages/jabbour-crescent/fulltext-p82.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p11.jpg|📓]])
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> ‘==I believe that fanatics are not primarily driven by theology but by an attitude of hate, superiority and self-righteousness==. They demonize whoever does not agree with them, and they tend to be legalistic and hypocritical.’
>
> p. 85 ([[assets/pages/jabbour-crescent/fulltext-p70.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p11.jpg|📓]] [[assets/pages/jabbour-crescent/notebook-p12.jpg|📓]]) | [[Intolerance and Demonisation]] · [[Legalism and Hypocrisy]] · [[Religious Extremism]] · [[Self-Righteousness and Spiritual Pride]]
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## Chapter 7 The Core and the Wrappings (1 highlights)
> ‘I was tempted to defend, but then ==I reminded myself that the gospel is not our Western or our Christian wrappings, but the gospel is Jesus Christ and the place of belongingness that he offers.==’
>
> p. 99 ([[assets/pages/jabbour-crescent/fulltext-p81.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p12.jpg|📓]] [[assets/pages/jabbour-crescent/notebook-p13.jpg|📓]]) | [[Christian Formation]] · [[Gospel Proclamation]] · [[Incarnation]] · [[Salvation]]
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## Chapter 8 Militancy or Tolerance (2 highlights)
> ‘==In his presentation of the Muslims’ worldview, Ahmad said, “When you read in your Bible how Samson died, do you perceive him as a terrorist? Do you blame Samson for using his only available weapon, his body, to kill innocent civilians?”==’
>
> p. 104 ([[assets/pages/jabbour-crescent/fulltext-p86.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p13.jpg|📓]]) | [[Interfaith Understanding and Dialogue]] · [[Shame and Honour Paradigm]] · [[Terrorism and Sacred Violence in Religious Traditions]] · [[Understanding Different Cultural Perspectives on Morality]]
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> ‘==If you were in Joseph’s place as the prime minister, could you have come up with a plan that accomplished the purpose of the dream given by God without transforming the majority of the population into slaves? Could you have done it without introducing the feudal system to one of the superpowers of the day?==’
>
> p. 134 ([[assets/pages/jabbour-crescent/fulltext-p111.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p13.jpg|📓]]) | [[Divine Providence]] · [[Ethics of Power and Leadership]] · [[Justice and Concern for the Vulnerable]]
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## Chapter 10 Isolated and Watered Down (2 highlights)
> ‘==One day one of the engineers working with him along with a few others observed that Samuel was no longer going to that room where the Christians ate and drank. They asked him, “Are you fasting?” Samuel said, “Yes.” “Like us?” the man asked. So Samuel explained to them that he was fasting from food and drink from six to six.==’
>
> p. 150 ([[assets/pages/jabbour-crescent/fulltext-p124.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p14.jpg|📓]]) | [[Christian Exemplars]] · [[Faith and Trust]] · [[Spiritual Discipline]]
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> ‘So they asked him, ==“Then why are you fasting?” Samuel then had the opportunity to explain to them that when God loves us he does not throw his message from heaven like a basketball and hope that we will catch it. He explained to them how God loved us through Christ as he visited us on earth. A few days later, it was a very hot day. At about two in the afternoon, Samuel was walking in the heat of the sun with two Muslim engineers when he almost fainted. The two men carried him into an air-conditioned office and seated him on a chair while some came around to watch. One of the two engineers ran and got a jug of water along with a glass. They poured water on Samuel’s face until he regained consciousness. Then the engineer filled the glass again and said to Samuel, “We know that you love us. We want you to drink right now, fast or no fast.” Samuel was one of my models of how to be a picture 2 Christian. He was in the world, yet he was not of the world. When God looked at his daily life, he must have looked at him with a smile.==’
>
> p. 150 ([[assets/pages/jabbour-crescent/fulltext-p124.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p14.jpg|📓]]) | [[Christian Exemplars]] · [[Gospel Proclamation]] · [[Incarnational Piety]] · [[Spiritual Formation]]
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## Chapter 11 The Power of Paradigms (2 highlights)
> ‘==1. Paul’s letters are loaded with legal terminology such as guilt, penalty of sin, judgment, and justification. 2. Some of the early church fathers were not only theologians but also lawyers, such as Quintus Tertullian (ca. 160–225) and Aurelius Prudentius (ca. 348–405). Not only that, but some of the Reformers, such as Calvin, were also lawyers in addition to being theologians. So our commentaries are loaded with legal terminology. 3. The famous tools for evangelism that were created in America and spread all over the world through organizations and mission agencies all use legal terminology. The “Four Spiritual Laws” is just one example. 4. The famous evangelists whom God used in the twentieth century in the lives of many people used the guilt/righteousness paradigm. Billy Graham is the prime example. 5. Perhaps most of us reading this book, as we remember the message we believed that transformed our lives, would come to the conclusion that the message was based on the legal or guilt/righteousness paradigm. 6. Christian commentaries around the world are colored by the Western culture. English is the international language, the church in the West tends to be wealthy, and there is an abundance of well-known Bible scholars in the West. Therefore, it is more likely that a commentary written in English by an American Bible scholar using the guilt/ righteousness paradigm would be translated into other languages than a commentary written in Arabic by an Egyptian Bible scholar using the shame/honor paradigm.==’
>
> pp. 158-159 ([[assets/pages/jabbour-crescent/fulltext-p130.jpg|📖]] [[assets/pages/jabbour-crescent/fulltext-p131.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p15.jpg|📓]] [[assets/pages/jabbour-crescent/notebook-p16.jpg|📓]]) | [[Atonement]] · [[Evangelical Theological Framework]] · [[Gospel Proclamation]] · [[Justification]]
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> ‘==Can you imagine the man downstairs persisting in knocking at the door after the humiliation of rejection? This is impossible! The parable is about honor and shame rather than persistence. There is a parable that talks about persistence, but it is not this one.36 What is the point that Jesus was communicating through this parable? Not persistence but boldness, as the niv translates it. Jesus was saying that we can count on God because he will be true to his promises. Because of his honor he will answer our prayers.==’
>
> p. 161 ([[assets/pages/jabbour-crescent/fulltext-p133.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p16.jpg|📓]]) | [[Faith and Trust]] · [[Intercession]] · [[Shame and Honour Paradigm]]
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## Chapter 12 Shame, Defilement, and Fear (2 highlights)
> ‘==I turned to the book of Leviticus and read to the forty villagers passages from chapters 12 and 15:==’
>
> p. 169 ([[assets/pages/jabbour-crescent/fulltext-p140.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p16.jpg|📓]] [[assets/pages/jabbour-crescent/notebook-p17.jpg|📓]]) | [[Defilement and Purity]]
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> ‘==There are several paradigms in the Bible. We Christians, especially in the West, tend to assume that the guilt/righteousness paradigm is the only one. In reality, there are other paradigms, such as shame/honor, defilement/clean, and fear/power. These three other paradigms are very important to Muslims. Of course, there are even more paradigms, and people who have a heart for postmodern people, for example, need to have a better understanding of the postmodern paradigm. Here is a brief summary on this topic.==’
>
> p. 175 ([[assets/pages/jabbour-crescent/fulltext-p144.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p17.jpg|📓]]) | [[Cross-Cultural Religious Understanding]] · [[Defilement and Purity]] · [[Fear and Power Paradigm]] · [[Guilt and Righteousness Paradigm]] · [[Orientalism and Western Religious Discourse]] · [[Shame and Honour Paradigm]]
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## Chapter 15 Relational Evangelism (1 highlights)
> ‘==Muslims who become Christians need to pay the cost of following Christ and should not develop dependency on us, the Christians. God will provide for their needs. — a French Christian==’
>
> p. 203 ([[assets/pages/jabbour-crescent/fulltext-p167.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p18.jpg|📓]] [[assets/pages/jabbour-crescent/notebook-p19.jpg|📓]]) | [[Christian Formation]] · [[Faith and Trust]] · [[Gentile Inclusion in Salvation]] · [[Gospel Proclamation]]
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## Chapter 17 Remaining in Context (1 highlights)
> ‘==The Muslim does not have to change his shape and his first birth identity in order to enter the kingdom of God. He can enter directly into the kingdom, rather than through the door of twenty centuries of Christian traditions.==’
>
> p. 252 ([[assets/pages/jabbour-crescent/fulltext-p207.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p19.jpg|📓]]) | [[Gentile Inclusion in Salvation]] · [[Salvation]]
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## Notes (1 highlights)
> ‘==Allah is the Arabic word for God. When I pray in Arabic, I pray to Allah. He is the Father of the Lord Jesus Christ. The word Allah appears all over the Arabic Bible. We do not have another word for God in Arabic. Does that mean the God the Muslims worship is the same as our God? The answer is yes and no. Muslims believe that God has ninty-nine names or attributes. Christians agree with most of these attributes. One major difference, though, is that they do not believe that God is our heavenly Father. Another way of looking at it is by asking this question: Was the YHWH that Jesus talked about the same YHWH that the Pharisees talked about? The answer is yes and no. The similarities are obvious, but when Jesus taught his disciples to pray, he told them to address God as Father. The Pharisees must have been shocked by this teaching and must have considered it a heresy.==’
>
> p. 298 ([[assets/pages/jabbour-crescent/fulltext-p247.jpg|📖]] [[assets/pages/jabbour-crescent/notebook-p21.jpg|📓]]) | [[Adoption into God's Family]] · [[Incarnation]] · [[Islamic-Christian Theological Comparison]]