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Episodes
Sunday May 30, 2021
Sunday May 30, 2021
Partakers Bible Thought
30 May 2021
A New Problem Arises
1 Certain people came down from Judea to Antioch and were teaching the believers: ‘Unless you are circumcised, according to the custom taught by Moses, you cannot be saved.’ 2 This brought Paul and Barnabas into sharp dispute and debate with them. So Paul and Barnabas were appointed, along with some other believers, to go up to Jerusalem to see the apostles and elders about this question. 3 The church sent them on their way, and as they travelled through Phoenicia and Samaria, they told how the Gentiles had been converted. This news made all the believers very glad. 4 When they came to Jerusalem, they were welcomed by the church and the apostles and elders, to whom they reported everything God had done through them.
5 Then some of the believers who belonged to the party of the Pharisees stood up and said, ‘The Gentiles must be circumcised and required to keep the law of Moses.’
6 The apostles and elders met to consider this question. 7 After much discussion, Peter got up and addressed them: ‘Brothers, you know that some time ago God made a choice among you that the Gentiles should hear from my lips the message of the gospel and believe. 8 God, who knows the heart, showed that he accepted them by giving the Holy Spirit to them, just as he did to us. 9 He did not discriminate between us and them, for he purified their hearts by faith. 10 Now then, why do you try to test God by putting on the necks of Gentiles a yoke that neither we nor our ancestors have been able to bear? 11 No! We believe it is through the grace of our Lord Jesus that we are saved, just as they are.’(Acts 15:1-11)
The very early church at the time of this event, does not seem to have had any very formal authority structure. Elders don’t appear until Acts 11:30; also the ‘deacons’ of Acts 6:2 were probably not carrying out anything except the specific function of ‘waiting on tables’ or administering the available charity. In Acts 12:17 Peter sends a message to James and the other brothers and sisters, not James and the elders; in Acts 13:1-3 the whole church seem to be acting together, not the leadership.
However they organised themselves discipline was exercised, in which members who had fallen into sin and remained unrepentant were excluded from the church. The church was never individualistic: that is to say, people did not suddenly decide to 'join' or 'leave' the church, as is too often the case in modern churches. The church was a corporate entity, in which pastoral oversight and spiritual authority were exercised by the leadership or somebody. They had a leadership raised up by the Lord and set apart according to a church policy mediated by the divinely inspired guidance of the apostles. This did not mean that there was neither controversy nor the threat of disunity.
From the beginning, problems arose which needed to be resolved with pastoral, spiritual and judicial authority. It is therefore no surprise to find early on in Church history, a question arising about the nature of membership in the church and to see the matter being dealt with through the collective leadership of the church, the apostles and elders, who met together in a deliberative assembly (Acts 15:6) but who also reported back to the whole church (Acts 15:4, 22).
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Saturday May 29, 2021
Saturday May 29, 2021
Partakers Bible Thought
29 May 2021
Paul Is Sent
10 In Damascus there was a disciple named Ananias. The Lord called to him in a vision, “Ananias!” “Yes, Lord,” he answered. 11 The Lord told him, “Go to the house of Judas on Straight Street and ask for a man from Tarsus named Saul, for he is praying. 12 In a vision he has seen a man named Ananias come and place his hands on him to restore his sight.”
13 “Lord,” Ananias answered, “I have heard many reports about this man and all the harm he has done to your holy people in Jerusalem. 14 And he has come here with authority from the chief priests to arrest all who call on your name.” 15 But the Lord said to Ananias, “Go! This man is my chosen instrument to proclaim my name to the Gentiles and their kings and to the people of Israel. 16 I will show him how much he must suffer for my name.”
17 Then Ananias went to the house and entered it. Placing his hands on Saul, he said, “Brother Saul, the Lord—Jesus, who appeared to you on the road as you were coming here—has sent me so that you may see again and be filled with the Holy Spirit.” 18 Immediately, something like scales fell from Saul’s eyes, and he could see again. He got up and was baptized, 19 and after taking some food, he regained his strength.
Saul spent several days with the disciples in Damascus. 20 At once he began to preach in the synagogues that Jesus is the Son of God. 21 All those who heard him were astonished and asked, “Isn’t he the man who raised havoc in Jerusalem among those who call on this name? And hasn’t he come here to take them as prisoners to the chief priests?” 22 Yet Saul grew more and more powerful and baffled the Jews living in Damascus by proving that Jesus is the Messiah.(Acts 9:10-22)
From the conversion of Paul, we go to the consequences of his conversion. The first consequence was that he changed his name: changed from Saul of Tarsus to Paul of Tarsus. Paul's conversion was seemingly a total transformation. His attitudes, character & relationships with God, fellow believers and the unbelieving world were utterly transformed. As we have seen, a changed life is the ultimate proof that conversion is real and the Holy Spirit is working.
Now that through Jesus and his cross, Paul had been put right with God, Paul, as with all believers, enjoyed direct access to the Father. The Spirit witnessed with his spirit that he was the Father's child (Romans 8:16). The mouth that had breathed murderous threats like a roaring lion against Jesus’ followers, was now breathing prayers & praises to God like a lamb. Paul's life was changed from self-righteousness to righteousness through Jesus. The evidence of this was a change in the way he lived his life.
Ananias went to meet Paul, after having been sent by God. Upon Ananias laying hands upon Paul and identifying with him (Acts 9:17), calling him brother, and ministering the love of Jesus to his former enemy, the Holy Spirit entered Paul (Acts 9:17), and Paul could see again (Acts 9:18).
Whenever he preached to the unbelieving Jews, they were confused. Paul however did not settle down in Damascus, and according to Galatians 1:17-18, spent 3 years in Arabia. Paul then returned to Damascus and while there, the Jewish leaders plotted to kill him. So he escaped with the help of the other believers back to the city of Jerusalem. Download or listen to the Podcast to discover more.
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Saturday May 29, 2021
Saturday May 29, 2021
Partakers Bible Thought
28 May 2021
Conversion of Paul
1 Meanwhile, Saul was still breathing out murderous threats against the Lord’s disciples. He went to the high priest 2 and asked him for letters to the synagogues in Damascus, so that if he found any there who belonged to the Way, whether men or women, he might take them as prisoners to Jerusalem. 3 As he neared Damascus on his journey, suddenly a light from heaven flashed around him. 4 He fell to the ground and heard a voice say to him, ‘Saul, Saul, why do you persecute me?’
5 ‘Who are you, Lord?’ Saul asked.
‘I am Jesus, whom you are persecuting,’ he replied. 6 ‘Now get up and go into the city, and you will be told what you must do.’
7 The men travelling with Saul stood there speechless; they heard the sound but did not see anyone. 8 Saul got up from the ground, but when he opened his eyes he could see nothing. So they led him by the hand into Damascus. 9 For three days he was blind, and did not eat or drink anything.(Acts 9:1-9)
The conversion of Saul (his name was changed to Paul later) is one of the most notable in the history of the Church. Certainly within the Bible itself. Luke tells us the story three times. But was Paul's conversion special?
Many people say things like, "I have not had a Damascus Road experience like Paul did". There were, it is true, special events on that day, which make Paul's conversion unique. However are they in any sense so special that they constitute an example for us today? Let us look together at Paul’s conversion experience. Download or listen to the Podcast to discover more.
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Saturday May 29, 2021
Saturday May 29, 2021
Partakers Bible Thought
26 May 2021
Evidence for the work of the Holy Spirit
G’day and welcome to Partakers Podcasts! Yesterday, we finished with the question “What is the best evidence for the work of the Holy Spirit?” We concluded by saying it is where people’s lives were being transformed and becoming more like Jesus Christ.
Today we look together at an example of the evidence for the work of the Holy Spirit in the New Testament Church. Tomorrow, we will start to go on to look at the New Testament church and the story of Stephen.
1 In those days when the number of disciples was increasing, the Hellenistic Jews among them complained against the Hebraic Jews because their widows were being overlooked in the daily distribution of food. 2 So the Twelve gathered all the disciples together and said, ‘It would not be right for us to neglect the ministry of the word of God in order to wait on tables. 3 Brothers and sisters, choose seven men from among you who are known to be full of the Spirit and wisdom. We will turn this responsibility over to them 4 and will give our attention to prayer and the ministry of the word.’
5 This proposal pleased the whole group. They chose Stephen, a man full of faith and of the Holy Spirit; also Philip, Procorus, Nicanor, Timon, Parmenas, and Nicolas from Antioch, a convert to Judaism. 6 They presented these men to the apostles, who prayed and laid their hands on them.
7 So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith. (Acts 6:1-7)
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Sunday May 02, 2021
Sunday May 02, 2021
Exploring Islam
12. The Jesus of Islam
Part 3 – The Cross
Qur’an 4:157 – ‘"Indeed, we have killed the Messiah, Jesus, the son of Mary, the messenger of Allah." And they did not kill him, nor did they crucify him; but [another] was made to resemble him to them.’
This is a fascinating verse which many Muslims are aware of given the prominence of Jesus in discussions with Christians. It is reliant upon the understanding that Allah respects his chosen prophets to such a degree that a humiliating death by crucifixion would not be permitted. Nothing more is said regarding this matter in the Qur’an and it begs the question from a non-Muslim perspective of proof. Outside of this verse there seems to be no other supporting evidence that this was the case. And I guess this is to be expected as the concept itself suggests that all present at the crucifixion and presumably all the subsequent historians were hoodwinked into believing the opposite.
Admittedly, Christianity faces a similar but I think less taxing burden of proof in their defence of a risen Jesus from the tomb on Easter morning. So instead of dying on the cross, the Islamic Jesus was taken up into heaven during this mystical switch and remains there to this day.
Again, this is a unique aspect of Jesus within Islam which no other prophet including Muhammad can claim. Jesus has a further role to play in the grand scheme of history according to Islam. At the end of time before judgement day comes, Jesus will return to the earth still as a physical man and successfully lead all those chosen by Allah into Islam. The Qur’an does not speak much of this aspect leaving Muslims to rely strongly on the traditions contained in the Hadith.
Unlike in Christianity who affirms Jesus’ role in judgement, the Islamic Jesus finally dies before this happens and leaves Allah to judge the world. So this marks the conclusion of the Exploring Islam series. I have enjoyed preparing and writing these podcasts and I hope that you have benefited from them. Remember my original goal was to dispel some of the misunderstandings of Islam which are so prevalent in Western societies and can be the source of much tension with our Muslim neighbours.
Even though there are significant differences between Islam and Christianity I hope I have equally showed that there are similarities even bridges for discussion. I have found the best way to facilitate this is from the attitude of respect and friendship, things which Muslims themselves value highly.
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Saturday May 01, 2021
Saturday May 01, 2021
Exploring Islam
11. The Jesus of Islam
Part 2 - Jesus remains a man not a god
Despite Jesus’ unusual birth to a virgin Islam still considers him to be simply a man chosen by Allah to be a prophet. He is viewed as a created being from the dust just as Adam was (Qur’an 3:59). To consider Jesus as anything more than his humanity would be to ascribe to him some status of divinity, and as we have seen previously this is a serious sin.
Allah reveals himself through the Qur’an as being one, and in being the only one. He is if you like singular in construction and the only one of his kind. During Muhammad’s life the early Church was spreading rapidly throughout the world and he would have heard of their radical concept of a Trinitarian God – that is a God which is three in one.
Such a paradox, which is accepted in Christianity through faith and the testimony of the Bible, seemed to simply be a wilful act to distort the truth about Allah and elevate a man into a deity. If you remember from one of the first podcasts in this series at the birth of Islam Muhammad was reacting against an Arab people who were polytheists, that is belief in and the worship of many different gods and spirits. Muhammad placed the Christian view of Jesus into this category.
The Qur’an summarises all of this in the following: Qur’an 4:171 – ‘O People of the Scripture! Do not exaggerate in your religion nor utter anything concerning Allah save the truth. The Messiah, Jesus son of Mary, was only a messenger of Allah, and His word which He conveyed unto Mary, and a spirit from Him. So believe in Allah and His messengers, and say not "Three" - Cease! (It is) better for you! - Allah is only One God. Far is it removed from His Transcendent Majesty that He should have a son.’
Interestingly, there are two aspects regarding the Islamic view of Jesus which are not fully explained. In the previous verse you may noticed that Jesus is referred to as a ‘word’ and a ‘spirit’ from Allah. What exactly does this mean? The Qur’an does not make any further reference to it and they are unique to him.
From a Christian perspective Jesus being described as a ‘word’ is familiar as it is found in the opening verses of John’s Gospel to denote his divinity. Alongside this, the Qur’an also makes the unexpected claim that Jesus was holy, faultless, pure, or righteous depending on your translation from the Arabic in Qur’an 19:19.
These characteristics are commonly associated with divinity outside of Islam and offer a stark contrast to Muhammad who required forgiveness for his sins (Qur’an 48:2). Many Muslims are not aware of this last verse and can take offense at the suggestion that their greatest prophet is in fact sinful, so refer to it with care and respect.
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Friday Apr 30, 2021
Friday Apr 30, 2021
Exploring Islam
10. The Jesus of Islam
Part 1 - A Prophet with Miraculous Signs
Today we start looking at how Islam views Jesus. He is not the most important person in Islam, which is reserved for Muhammad, but as he is for Christianity it is prudent to understand how Muslims view him. This will be released over 3 successive weeks…
As we have seen in previous sections Islam views many characters from the Old Testament as Islamic prophets and the same is said of Jesus from the New Testament. Islam considers their understanding of who Jesus was and his religious affiliation to be the original correct one, and that Christianity has over time corrupted this truth to place him as the forerunner for their religious system.
As a prophet he was blessed by Allah with miracles in order to convince those who saw him of his divine messenger status. One of these was the production of the holy book called the Gospel which Islam views as containing a similar message to that of the Qur’an, but specifically given by Allah to the people of Israel. Jesus’ role as a prophet was to reach out to the Jewish people and properly teach them about Allah through using the existing Islamic version of the Torah (or Old Testament law) and his Gospel (Qur’an 5:49).
However, no original Islamic versions of these writings have been found. Most Muslims are not challenged by this as they place supreme authority on the Qur’an’s testimony. In addition to the Gospel Jesus displayed other signs, the first being his miraculous birth to a virgin named Mary.
She says - Qur’an 5:47 – ‘My Lord! How can I have a child when no mortal has touched me? He said: So (it will be). Allah creates what He will. If He decrees a thing, He says to it only Be! And it is.’
The account of Jesus’ birth in the Qur’an is remarkably similar to that found in the Christian Bible. However, the Qur’an also affirms that Jesus was capable of speaking ‘like that of an adult’ even when he was only a baby (Qur’an 5:110). This verse also lists other miracles Jesus did through the will and power of Allah; he breathed life into a lump of clay which turned into a bird, he healed leapers, and raised the dead. Jesus was indeed a prominent figure during his day.
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Thursday Apr 29, 2021
Thursday Apr 29, 2021
Exploring Islam
9. The possibility of Salvation
We have previously looked at the concept of sin in Islam and Christianity, now we shall naturally move onto their ideas of salvation. Salvation is the common idea that there is a need to be saved from punishment and condemnation for sinful acts, ultimately seen in going to Paradise and Heaven. Paradise for the Muslim is not about spending time in the presence of Allah as his transcendence still remains even here. For the Christian, Heaven is all about worshipping God directly in his presence in a way which is not fully possible now because of sin. This fundamental difference can help us see how and why their routes for salvation are equally dissimilar.
Salvation Within Islam
Within Islam salvation is mostly a concept based upon works seen in belief and actions;
Qur’an 3:57 – ‘But as for those who believed and did righteous deeds, He will give them in full their rewards.’
It is something which at first glance is achievable by the Muslim on their own, unlike a Christian who believes that only God can help them out of their sinful predicament. Recognising that you are a slave unto Allah, after all this is what the word ‘Muslim’ literally means, and that it is your duty to be obedient to his law in the way you live your life.
However, despite the most ardent attempts by the most committed Muslim does not guarantee entrance into Paradise. Allah’s will in deciding who does gain entry is always above any actions by any person even if they are in accordance to the law. Ultimately, a Muslim’s salvation is in the hands of Allah, in a way predestined, and they will never know for sure their fate.
Qur’an 7:178 – ‘Whoever Allah guides - he is the [rightly] guided; and whoever He sends astray - it is those who are the losers.’
Salvation Within Christianity
(For more about salvation in Christian thought on this website, please do click here. )
These ideas are in stark contrast with salvation found in Christianity, of which only a summary is presented. In order for forgiveness to be given by God for humanity’s sin punishment must be borne by someone. Instead of every individual suffering death for their disobedience God, in Jesus Christ, chose to suffer the penalty of death on their behalf.
1 Peter 2:24 – ‘He himself bore our sins in his body on the cross, so that we might die to sins and live for righteousness; by his wounds you have been healed.’
This is something alien to the Muslim where a substitutionary sacrifice for sin is outright refused as even possible. We will talk about how Islam views Jesus in a later podcast. Earning salvation for the Christian is therefore not achieved by their own efforts or successes even though the Bible does advocate a way of life which God wishes. Instead, forgiveness is a gift to humanity out of God’s grace, love and desire to have a real personal relationship with his creations which would not be possible with sin in the way.
Ephesians 2:8 – ‘For it is by grace you have been saved, through faith – and this is not from yourselves, it is the gift of God.’
Although there are concepts of predestination within Christianity, salvation once accepted by a person and confirmed by the Holy Spirit is guaranteed by God giving a sense of peace and assurance which a Muslim is forever searching for.
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Tuesday Apr 27, 2021
Tuesday Apr 27, 2021
Exploring Islam
The Islamic nature of Sin
What is sin?
There is similarity between Islam and Christianity in the definition of sin; in Islam it is in not fully practising sharia Law or believing in Allah and his prophets; for the Christian it is thinking or acting in contrary to God’s wishes. (For more about the Christian doctrine of sin, click here to see other resources on this site.)
However, this is where the two religions part company. Within Islam every person is naturally sinless when they are born, they only become sinful when their first sinful act is committed. People are capable of following all the necessary laws and being sin free on their own, all that they require is the proper instruction and a healthy fear of the afterlife in hell to motivate them.
Despite this, even Muhammad is said in the Qur’an to have sinned (Qur’an 48:2). People are forgetful and can fall prey to the temptations which Satan can cunningly whisper to them. This is in contrast to the Christian who believes that we are all born into sin before we have thought or done anything. This is the concept of ‘original sin’ found in Psalm 51:5 and means that every person is in needing of saving.
Different levels of sin
Within Islam there are different levels of sin derived mainly from the Hadith and are too complicated for us to go into here. The main point of the categories is to identify those actions which the Muslim can receive forgiveness for by doing repentance.
But in contrast there are a very small number which are not forgivable most notably that called shirk. Committing shirk is when a Muslim changes a religion to become a Christian, and thereby in Islamic understanding believes in more than one God as seen in the Trinity.
Although there are Qur’anic verses which suggest Allah would entertain forgiveness if they rescinded and returned to Islam, there are equally others which suggest it is only a one way road to condemnation. The concept of shirk is a major barrier in any Muslim’s mind in even entertaining conversation about other religions, let alone really committing to change. When a true conversion does happen it is common even in western countries not to go public for fear of reprisals.
Sin’s influence upon Allah and God
A final aspect of sin to mention is the effect it has upon Allah and God. In Islam Allah’s transcendence and unknowability is so complete that he is subsequently not impacted at all by humanity’s sinful acts. He is a god who has desires for humanity to live in an appropriate way, but there is no personal relationship or want for fellowship. Allah is most holy, that is pure and just and set apart. His will is his own unaffected by anyone or anything.
This is in great contrast to the Christian God whose nature is equally holy and transcendent, but He has an innate desire to individually meet and express his love for his creation. However, this is hampered by the presence of sin which would, unlike with Allah, be in conflict with God’s pure holiness. Therefore, for a Christian forgiveness is required to forge the loving relationship with God, whilst for the Muslim it is to avoid going to hell.
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Monday Apr 26, 2021
Monday Apr 26, 2021
Exploring Islam
7. Variety In Islam
Sunni and Shi’a
After Muhammad had died and the difficult process started for the people to decide a new leader the seeds of division formed which would remain in the form of Sunni and Shi’a groups. Some believers, the majority at that time, believed that a new leader could and should be chosen from the close companions of the prophet by the majority consent of the Muslim community.
As a result the Islamic empire remained superficially unified through four successive caliphs, or leaders, before this underlying disagreement took a more direct and violent turn. Through many battles the minority group who always contested that Muhammad’s successor must be from the prophet’s own blood line took arms against the majority. They never succeeded in overthrowing the empire, but instead strove forward as a distinct group who broke away from the rest.
Within Shi’ism the first genuine successor was Al-Husain the grandson of the prophet and who was brutally killed on the battle field against the Sunni in one of the final confrontations. This is commemorated each year and if you type ‘Shi’a’ into most search engines the images at the top will be of bloody processions of remembrance in Iran.
With the dismissal of the previous caliphs came the equal rejection of many Islamic traditions, Hadiths and parts of Sharia law which were instigated by them. Instead of successors being chosen by the people, Shi’ism believed that the rightful successor who had Muhammad’s blood in them also shared some mystical connection with the prophet, and hence it is only them who had the authority to lead and make choices.
In a way these subsequent leaders of the minority Islamic sect had moved on from a political successor, which is all that Sunni had, into a combined spiritual and political figurehead. Shi’a Muslims remain a minority in the world today and are found mostly in Iran, but also elsewhere. The two groups seemed to have accepted themselves, but equally on the ground there can be much animosity.
Because of the different theological foundations in Shi’ism, some of their practices are different to Sunni. Instead of praying five times a day they only do it three times. When they pray they include a stone, clay, or wooden tablet which they bow and place their head on, this is sourced from one of their different Hadiths. Because of these differences it is common for Shi’a believers to attend separate Mosques.
Sufism
Sufism is not a separate sect of Islam like Sunni or Shi’a, but instead followers can reside in either camp. The difference between them and non-Sufi lie in their awareness and specific beliefs around the nature of Allah and humanity’s ability to commune with him. For non-Sufi orthodox believers Allah is so vastly different and superior to humanity there can never be any kind of relationship or meeting between the two.
Even when in Paradise after death you are not with Allah who continues to reside elsewhere. Allah would not desire it to be otherwise, for example the Qur’an describes his disgust at the concept of him becoming a man as the Christians claim of Jesus. But for Sufis they yearned for a more otherworldly experience of Allah.
This is achieved through specific methods of prayer and meditation under the guidance of a Sufi master or teacher. They tend to emphasise the love of Allah over any other characteristic, and believe that through these activities it is possible, even if very difficult, to draw closer on a spiritual level and experience union with Allah.
This might all sound rather strange and unusual, but it is not a far cry from Eastern Orthodox Christianity’s practices and beliefs, and indeed when I pray as a Western Protestant I desire to draw close to God in some tangible way.
Folk Islam
Similar to Sufism, Folk Islam can exist within either Sunni or Shi’a groups, but primarily it is found in the former. It can equally be referred to as Popular Islam and is the combination of orthodox beliefs and practices with additional non-Islamic concepts. This is not unusual and all world religions have faced the threat of outside influences sometimes conceding ground.
One of the major concerns for people is that of sickness, death and what is to come afterwards. In times where normal medical treatment fails and orthodox Islamic belief would only provide the comfort of Allah’s predetermined and unknown will, a desire to have some influence in the situation led to the acceptance of some pre-existing religious beliefs.
For the most part these additions can be centred on the role of a shaman or wise man who is gifted with the ability to communicate with the spirits of the dead. Through this intercession and in combination with certain practices a person may be able to positively impact their difficult situation. In conjunction with this are the two opposing concepts of positive blessing versus the evil eye.
Some people, objects, locations or things are more blessed and lucky than others. Fridays are always like this and so many important business meetings or personal choices are purposefully delayed if possible to this day of the week. The evil eye on the other hand is seen as a strong negative force or spirit which resides within each person from birth. Its role is to undermine the faith and religious commitment of the believer. This is commonly seen through the act of envy and it is common in parts of Africa for newborn babies to remain within the house for as long as possible so no one is able to invoke the evil eye onto them.
What we have covered here is only a taster into the different expressions of Islam around the world today. But I hope that it has helped to expand our appreciation that what aspects we normally see in the media does not properly represent the overall diverse picture.
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