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Alone with a Jihadist: A Biblical Response to Holy War
The very Bible which Christians read refers to their founder as The Prince of Peace. Despite this, many Christians support warmongering and unnecessary bloodshed rather than peace making. In a room for 7 hours with a radical Muslim, Taylor shares the story from his face to face encounter, of how many Muslims view the United States of America and the state of the Christian Church. It is one thing to look at Christianity from a Christian's perspective, but things change quite a bit when Christianity is viewed through the eyes of Muslims. Taylor says, their view is one every Christian must hear. This is the engaging story of that meeting.
256 pages, Paperback
First published January 1, 2009
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November 2, 2012
Aaron D. Taylor is a missionary and founder of the Great Commission Society. He has traveled the world sharing the good news of Jesus Christ. He had heard through a film crew of an outspoken Irish convert to Islam who lived in London named Khalid. After delivering a sermon at a Pentecostal church in Brazil several months later, a man approached him saying that if he would go to London in the next year God would give him a great victory. Taylor took it as confirmation that he should go talk to Khalid and see if he could win him over to the Christian faith.
A documentary film maker put Taylor in a room with Khalid for seven hours (you can watch the film Holy Wars here) but things didn’t exactly go the way Taylor planned. Khalid was a man firmly convinced that Islam had a more comprehensive view of the world than Christianity. Khalid had a more holistic approach to his faith than your typical Western Christian and he challenged Taylor to think about how he would implement the Bible in his life or if he was in control of the government. Taylor doesn’t capitulate to Khalid’s worldview, but his challenge haunts him and causes him to think about what the implications for politics are for a follower of Jesus.
All this happens in chapter one of Alone With A Jihadist. Taylor’s debate with Khalid causes him to ask hard questions of his faith. Khalid critiqued western society as corrupt and evil and it forces Taylor to take a long hard look at his politics, what he believes and how he should live. Taylor concludes that following Jesus and working for the Kingdom of God necessarily implies a critique on the ways of the world, on nationalism, the promise of democracy, American military action, and the unquestioning support of the modern Israeli state from the religious far-right. He claims that following Jesus calls into questions all these things and calls us to embody the Spirit of Christ (who went to Calvary) for love of the world and not create war and strife.
Taylor shares a pacifist position similar to what you would find in the historic peace churches (such as the Mennonites). However he grew up in the Pentecostal tradition and has seen the ways that its leaders (evangelists and high-profile pastors) have sometimes been co-opted by the state and have supported means, initiatives and projects which seem to contradict the words and actions of Jesus. And so this book challenges those on the Right to think through the implications of their beliefs and politics in light of the gospel but also shows his conservative evangelical friends that he hasn’t just swung to the left, but is trying to follow Jesus.
Which is more Christ-like? The TV evangelist who cheered in 2006 as Israeli warplanes were dropping bombs on buses and bridges in Lebanon, calling the action a ‘miracle from God”–or the liberal Jew picking olives with a Palestinian farmer? Even more nagging is this question. What does it say about the state of the church in America when an American Christian has to write an entire book to defend his orthodox credentials for picking option two? (156)
Taylor manages to remain respectful and evenhanded in his presentation of his position. For example, many evangelicals and Pentecostals are Zionists applying the promise to Abraham in Genesis 12 to the modern Israeli state. Taylor is able to show some of the problems with this position as he discusses the injustice that has befallen the Palestinian people from the Israeli military and Jewish settlers; however he doesn’t say that the Israelis are all bad or that the Palestinians are all good. He simply shines a light on the side of the tension hat is not often explored by Pentecostal evangelicals and asks us to admit that the truth is much more complicated than we often allow. He also explores the way Jesus went out of his way to love and affirm the Canaanite woman ( a Palestinian) and was critical of the Jewish nationalism of his day (the Pharisees and Sadducees were the Jewish nationalists of their day).
Ethically there are two basic ways that Christians have sought to navigate political issues. Idealists commit to biblical principles and the values that reflect the coming Kingdom of God. If Christians are to partner with God in ushering in the Kingdom of God, than we should start acting like Jesus reigns and respond to issues as though the Kingdom was already here. On the other side, Christian Realists acknowledge that the Kingdom is coming, but we are not there yet. So we sometimes need to compromise and accommodate to have greatest impact on a world that is mired in sin. Taylor stands with the idealists in his desire to live a life committed to the way of Jesus and accept the implications for his political life. The realists may ask the pragmatic question, ” does it work? I really appreciate the perspective that Taylor brings and find I agree with many of his critiques (I have my own pacifist, idealist leaning); however I am not sure that he adequately answers the second part of Khalid’s question, “How would you implement the Bible as a way of life or in government? (9)” Taylor gives you good reasons for deep personal convictions (many of which I share) but does not show how the Bible can implemented in government (along with the historic peace-churches, he questions if you can).
I liked this book and am amazed at how a conservative Christian was transformed by his encounter with a radical Islamist. God uses Khalid to make Taylor more firm in his pacifist convictions. If you haven’t really thought through the ways in which your Christian faith should inform your foreign policy as a Christian, then this book may be a good place to start.
Disclosure of Material Connection: I received this book free from the author and/or publisher through the Speakeasy blogging book review network. I was not required to write a positive review. The opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR,Part 255.
October 22, 2012
In short: If you're interested, check out Jesus for President instead.
For a little over half the book, I was thoroughly a fan. Sure, his argument isn't perfect, and the book is in desperate need of a copyedit (in addition to the usual minor offenses and a much-overused italic emphasis, my personal favorites were "the Iron/Contra scandal" and "the Lord Jesus Chris"). But he's admirably vulnerable and confessional with how deeply rooted his beliefs were, and how poorly they lined up with the Jesus he claimed to follow. He does an excellent job of gently bringing examples straight from Scripture of Jesus and his followers avoiding opportunities to wield power in earthly ways (politics, violence, oppression), and drawing the stark parallel to the modern American Christian's zeal for war and political advantage. Often pulling his points from familiar passages, Taylor strikes a balance of asking a leading question without falling into patronizing or condemning language.
Taylor's strongest arguments come through in Chapter 4, "Is Democracy the New Crusade?", where he examines the interconnectedness of American and Christian ideals. He questions how much the Church has backed military action in the name of democracy and freedom--which is to say, conforming other nations to the sociopolitical structure of the U.S. Taylor is still careful with his words, but here he finds his confidence with a solid and succinct argument. "I believe that for too long the word 'evangelical' has been synonymous with hyper-nationalism. We've turned the Lord Jesus Christ, the savior of the world, into a tribal deity who fights for the U.S. flag" (56). In addition to referencing general feeling and belief, Taylor also cites wartime speeches from President George W. Bush and does nice work drawing out the problems of unifying American nationalism with the Gospel.
Though he never references the book, this is in some ways a toned-down version of Shane Claiborne and Chris Haw's Jesus for President--and I say that not as a slight to either title. JfP, while very well done, would be off-putting for some in its unapologetic charges; Taylor is much more cautious and tempering with his arguments.
But about halfway through the book, those arguments begin to slip. He starts repeating them (the quote above regarding Peter is the third time he's referenced the same passage and point) and starts drawing on looser threads. He is, at times, so careful to not offend that he is nearly unintelligible, shifting into a passive tone that can't be read without picturing his arms upraised in dramatized innocence. As he shifts his view to Israel and later to anarchism, he seems to lose his footing more, like he couldn't remember where he had started this conversation. And wrapping up the book with a chapter entitled "Powerless Prophets" does seem somewhat fitting, as the strong arguments of the early chapters seem less convicting after his pitfalls. Taylor ends the book with an imagined conversation describing a hoped-for future American Church, but it's a bit too sugary-sweet and idealized to ring true.
If it were possible to recommend half a book, I would. In looking back through my notes and brackets, I really did appreciate much of what he had to say, but the last chapters' wandering and disconnectedness left a bad taste in the mouth, and I can't help but point interested readers toward those whose arguments stand a book’s duration.
For a little over half the book, I was thoroughly a fan. Sure, his argument isn't perfect, and the book is in desperate need of a copyedit (in addition to the usual minor offenses and a much-overused italic emphasis, my personal favorites were "the Iron/Contra scandal" and "the Lord Jesus Chris"). But he's admirably vulnerable and confessional with how deeply rooted his beliefs were, and how poorly they lined up with the Jesus he claimed to follow. He does an excellent job of gently bringing examples straight from Scripture of Jesus and his followers avoiding opportunities to wield power in earthly ways (politics, violence, oppression), and drawing the stark parallel to the modern American Christian's zeal for war and political advantage. Often pulling his points from familiar passages, Taylor strikes a balance of asking a leading question without falling into patronizing or condemning language.
Taylor's strongest arguments come through in Chapter 4, "Is Democracy the New Crusade?", where he examines the interconnectedness of American and Christian ideals. He questions how much the Church has backed military action in the name of democracy and freedom--which is to say, conforming other nations to the sociopolitical structure of the U.S. Taylor is still careful with his words, but here he finds his confidence with a solid and succinct argument. "I believe that for too long the word 'evangelical' has been synonymous with hyper-nationalism. We've turned the Lord Jesus Christ, the savior of the world, into a tribal deity who fights for the U.S. flag" (56). In addition to referencing general feeling and belief, Taylor also cites wartime speeches from President George W. Bush and does nice work drawing out the problems of unifying American nationalism with the Gospel.
Though he never references the book, this is in some ways a toned-down version of Shane Claiborne and Chris Haw's Jesus for President--and I say that not as a slight to either title. JfP, while very well done, would be off-putting for some in its unapologetic charges; Taylor is much more cautious and tempering with his arguments.
But about halfway through the book, those arguments begin to slip. He starts repeating them (the quote above regarding Peter is the third time he's referenced the same passage and point) and starts drawing on looser threads. He is, at times, so careful to not offend that he is nearly unintelligible, shifting into a passive tone that can't be read without picturing his arms upraised in dramatized innocence. As he shifts his view to Israel and later to anarchism, he seems to lose his footing more, like he couldn't remember where he had started this conversation. And wrapping up the book with a chapter entitled "Powerless Prophets" does seem somewhat fitting, as the strong arguments of the early chapters seem less convicting after his pitfalls. Taylor ends the book with an imagined conversation describing a hoped-for future American Church, but it's a bit too sugary-sweet and idealized to ring true.
If it were possible to recommend half a book, I would. In looking back through my notes and brackets, I really did appreciate much of what he had to say, but the last chapters' wandering and disconnectedness left a bad taste in the mouth, and I can't help but point interested readers toward those whose arguments stand a book’s duration.
October 4, 2012
Once I got into it, this was a sensational, gripping read that gave me hope for the universal church in the 21st century – beyond tags of liberal or conservative, progressive or fundamentalist, this book is about the power of God to transform.
Favorite Quote: “Jesus was very political but what the vast majority of Christians today fail to realize is Jesus was political in an anarchist sort of way.” [italics original :) ]
I gave this book a rating of 4.5 out of 5 stars instead of the full 5 stars because I don’t think I was really the intended audience and sometimes that was distracting. Not distracting enough, however, because it was just a fantastic book.
Taylor started the book out with the feel of a confessional biography and catalogued his experiences leading up to, encountering, and going away from that day, alone in a room with a jihadist. (This he did for the making of a documentary, Holy Wars, directed by Stephen Marshall.)
So, we begin with an emotionally fraught debate between a conservative Christian missionary and a radical Islamic jihadist who are, by mutual consent, stuck in a room together for, really, a lot of hours, for the sake of this documentary. But then the missionary comes home with all of his own questions and dissatisfactions from his time, ‘Alone with a Jihadist.’
Is Democracy really the opposite, the Christian ‘answer’ (if an answer can arrive before the question) to Islamic Sharia Law? What does a Christian nation look like and what would a people wanting to create a government in light of the Bible really come up with? And where does Jesus fit in with government?
And so he looked… and researched… and studied… and prayed… and discovered that Jesus wasn’t really a big fan of government to begin with… but he also wasn’t seeking to overthrow it. At least, not by any previously attempted or recognized means.
But it is more than just this – challenging one aspect of faith-lived-in-the-world, Taylor is taking on all the rest while he’s at it. He challenges the forced expansion of democracy, recent American defense and foreign policies, a nationalized Christianity, the effects of Christian Zionism, and the deep lack in America of self-awareness on an individual and collective level – all of this before he delves into what anarchy really is and this profound truth:
“When Jesus took a towel and washed His disciples’ mud-encrusted feet, he wasn’t just redefining earthly power, He was rejecting earthly power. By taking on the form of a slave, Jesus forever elevated the status of the powerless over the powerful–just like his mother did (Luke 1:51-53). The act of washing His disciples’ feet was a prophetic act that symbolized the way things are supposed to be–like the way it was in the Garden of Eden when human beings didn’t rule over each other, but loved and served each other. Jesus taught His followers that the system of dominion and authority was for [outsiders who don't understand], not for the newly constituted people of God (Matthew 20:26-27).” [italics original]
Alone with a Jihadist was certainly an excellent, thought-provoking book worth reading and introducing into some book groups.
Favorite Quote: “Jesus was very political but what the vast majority of Christians today fail to realize is Jesus was political in an anarchist sort of way.” [italics original :) ]
I gave this book a rating of 4.5 out of 5 stars instead of the full 5 stars because I don’t think I was really the intended audience and sometimes that was distracting. Not distracting enough, however, because it was just a fantastic book.
Taylor started the book out with the feel of a confessional biography and catalogued his experiences leading up to, encountering, and going away from that day, alone in a room with a jihadist. (This he did for the making of a documentary, Holy Wars, directed by Stephen Marshall.)
So, we begin with an emotionally fraught debate between a conservative Christian missionary and a radical Islamic jihadist who are, by mutual consent, stuck in a room together for, really, a lot of hours, for the sake of this documentary. But then the missionary comes home with all of his own questions and dissatisfactions from his time, ‘Alone with a Jihadist.’
Is Democracy really the opposite, the Christian ‘answer’ (if an answer can arrive before the question) to Islamic Sharia Law? What does a Christian nation look like and what would a people wanting to create a government in light of the Bible really come up with? And where does Jesus fit in with government?
And so he looked… and researched… and studied… and prayed… and discovered that Jesus wasn’t really a big fan of government to begin with… but he also wasn’t seeking to overthrow it. At least, not by any previously attempted or recognized means.
But it is more than just this – challenging one aspect of faith-lived-in-the-world, Taylor is taking on all the rest while he’s at it. He challenges the forced expansion of democracy, recent American defense and foreign policies, a nationalized Christianity, the effects of Christian Zionism, and the deep lack in America of self-awareness on an individual and collective level – all of this before he delves into what anarchy really is and this profound truth:
“When Jesus took a towel and washed His disciples’ mud-encrusted feet, he wasn’t just redefining earthly power, He was rejecting earthly power. By taking on the form of a slave, Jesus forever elevated the status of the powerless over the powerful–just like his mother did (Luke 1:51-53). The act of washing His disciples’ feet was a prophetic act that symbolized the way things are supposed to be–like the way it was in the Garden of Eden when human beings didn’t rule over each other, but loved and served each other. Jesus taught His followers that the system of dominion and authority was for [outsiders who don't understand], not for the newly constituted people of God (Matthew 20:26-27).” [italics original]
Alone with a Jihadist was certainly an excellent, thought-provoking book worth reading and introducing into some book groups.
January 18, 2011
I would not rate this one that high on writing style, but I found the content very interesting. He challenges the reader (aimed especially at Christians) to rethink issues like support of war (e.g., the conservative Christian support of President Bush's war efforts), relating to Muslims and Islam, and the Palestinian issue. If you're a Christian who tends toward being conservative, in support of the wars in Iraq and Afghanistan, suspicious of Muslims, and pro-Israel, I "dare you" to read this one and grapple with the author's questions and convictions. (I don't really care whether you agree or not - I'm sure I don't agree with everything he says - but I do think the questions he raises are important ones for us to be thinking about.) Or you can call my mom and ask her what she thinks of it. :-)
September 3, 2009
It didn't take long before you realize that Christian Zionists aren't telling it like it T-I-TIS. They support home demolitions and land confiscations, but consider former president Jimmy Carter as anti-Semitic, a heretic, and an enemy of Israel just because he dared to compare the situation in the West Bank and the Gaza strip to Apartheid.
Displaying 1 - 5 of 5 reviews