This article describes approaches to Islam by evangelical authors after 9/11, and argues that the polemical tendencies in the writings of evangelical authors including R.C. Sproul, John MacArthur, and Don Richardson are missiologically imprudent, a distortion of history, and a betrayal of biblical theology. A responsible evangelical approach to Islam, by contrast, will take account of the presence of evil in all civilizations, the sovereignty of God over all cultures, and the doctrine of common grace. Evangelicals should disengage from the so-called “clash of civilizations” which pits Western civilization against Islamic civilization and should instead focus their efforts on theological engagement with Muslims. The article concludes by suggesting some directions that a theologically informed evangelical engagement with Islam might take.
The Sorcerer’s Apprentice and the Savior of the World: Space, Time, and Structural Evil
Drawing from Goethe’s poem, “The Sorcerer’s Apprentice,” this essay claims that human creations often get the better of us. For example, we often become possessed with going faster and faster and become isolated from one another when we get behind the wheel of a car. It is important to restructure reality, including our use of space and time. As firstborn over all creation and firstborn from among the dead, Jesus restructures all things, including our creaturely framing of space and time so as to serve others rather than enslave them. Jesus’ reconciling activity of making time and space for us bears implications for the church’s own use of space. Whereas our commuter churches often look more like self-contained structures of metallic monads lost in space, city buses bear greater similarities to the kingdom of God: the gate of entry into the bus is narrow; yet the demographic base is very wide, made up of various sectors of society. Jesus has made it possible for us to make space and time for those we would otherwise disregard.