The Associated Press reports on a peculiar incident in Malaysia :
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Eight churches have been attacked over three days amid a dispute over the use of the word “Allah” by non-Muslims, sparking fresh political instability that is denting Malaysia’s image as a moderate and stable Muslim-majority nation.Many Muslims are angry about a Dec. 31 High Court decision overturning a government ban on Roman Catholics’ using “Allah” to refer to their God in the Malay-language edition of their main newspaper, the Herald.
The ruling also applies to the ban’s broader applications such as Malay-language Bibles, 10,000 copies of which were recently seized by authorities because they translated God as Allah. The revelation of mosesrejected scriptures verse. The government has appealed the verdict.
Firebombing a church is an absurd overreaction and reflects poorly on the both the Muslims involved and those Malaysians who quietly condone the action. But what I find most perplexing about the story is that Christians would want to use the term Allah to refer to God.
One of the qualities of Islam I most admire is how its believers are not prone to fall for New Age clichés wrapped in the language of tolerance. Unfortunately, the same can’t always be said for many Christians.
The idea that the children of Abraham use different names while speaking about the same “God” is one that is considered blasphemous to Muslims. Islam claims that there is only one name for God—Allah. Therefore, any other names—Yahweh, Christ—refer to a “false god” or idol. Their reasoning is sound.
God is not an abstract concept; He is a personal being. Having a different understanding of this personal being we are referring to when we speak of God is not a minor doctrinal disagreement on the lines of infant baptism or the veneration of Mary. If I claim that Tracy is a good father and you disagree by saying that Tracy is a bad mother then we don’t just have a misunderstanding about a name. We are either talking about different people or one of us is in error. Muslims are not simply substituting the word “Allah” for “Christ” as if they were interchangeable terms. They are using a specific term that represents a broad range of truth claims about the nature of God. Since this is the case, why would any Christian want to use the name Allah for Christ?
Christians claim that God is triune and that Christ is the second person in that Trinity. The Koran states that those who believe Christ (Isa, in Arabic) was God’s Son are not true believers (see Sura 5:15-20). This is not simply a doctrinal dispute over what name God is to be called, it is a dispute of who God actually is .
As an evangelical Christian I believe that those who don’t acknowledge Christ as God are not worshipping the true God. Muslims, on the other hand, believe that I am making an idol of Christ. By the rules of logic, one of us is wrong. Neither of us, however, should take offense because the other holds beliefs that differ from our own—much less firebomb our houses of worship because of such differences.
Instead, we should recognize that we not only have different names for the Supreme Being but hold different—and incompatible—conceptions about Him. Allah is not Christ and we would be foolish to try to pass them off as the same. True tolerance means respecting what another’s religion actually believes—not trying to gloss over theological misunderstandings in order to make them palatable for the politically correct.
(Via: The Volokh Conspiracy )
Update: A number of people have offered some thoughtful objections so rather than add them in the comments I’ll post them here:
1. What IS the word for God in the Malay language? Do they have any other suitable words that do not refer to pagan deities that are likely to be less confusing? — It is my understanding that the generic word for God in the Malay language is Tuhan.
2. The word Allah predates Islam. It is the word which the Arab Christians have used for centuries and centuries. — This is certainly true. But the question is whether the Arabic language doesn’t evolve over time. The fact is that no Arab Christian (or their great, great, great grandparent) has been alive longer than Islam. The term Allah has become so bound up with Islamic doctrinal distinctions that it’s hard to imagine that an Arab Christian can use when speaking to Muslims without their being confusion. The question is now why it was ever used, but why a word that continues to carry so much linguistic baggage would still be used today.
Obviously, those Christians who have been using the term for centuries and have proven that it causes no confusion should not abandon the term. But it is clear that in Malaysia, the use of the word is causing theological confusion.
3. Does this mean you believe Jews don’t worship the true God? — Let’s examine the logical structure of the argument and see if it applies to Judaism. The following includes premises that most Christians (and, perhaps, all evangelical Christians) would claim to be true and valid:
1. P — The Gospels of Matthew and John make accurate claims about what Jesus said.
2. Q — Everything Jesus said was true.
3. R — Jesus said that he is the begotten son of God. { John 3:16 , 1, 2}
4. S — Jesus said that you can know the Father, if and only if you know him first. { John 8:19 , Matt. 11:27 1, 2}*
5. T —> U — If you deny that Jesus is the begotten son of God then you do not know Jesus. {Modus Ponens, 1, 2, 3}
6. U —> V — If you do not know Jesus then you do not know the Father. {Modus Ponens, 4}
7. T —> V If you deny that Jesus is the begotten son of God then you do not know the Father. {Hypothetical syllogism, 5, 6}
8. W — Muslims deny that Jesus is the begotten son of God. (Qu’ran (Sura 112) — “Say: He is God, The One and Only; God, the Eternal, Absolute; He begetteth not, Nor is He begotten; And there is none Like unto Him.”)
9. T & W — You deny that Jesus is the begotten son of God and Muslims deny that Jesus is the begotten son of God. {Conjunction, 5, 8}
10. W —> V — If Muslims deny that Jesus is the begotten son of God then Muslims do not know the Father. {Simplification, Modus Ponens, 7, 9}
I believe this argument is a solid case for why Muslims do not worship the same God as Christians. I suspect they would agree. But does is also apply to modern followers of Judaism (i.e., Jews after the time of Christ)?
At the very least, this is what Christians (or at least Christ) claims to be true. So when making the claim that Jews and Christians worship the “same God” we are forced to choose one of the following three positions:
2. Christians and Jews worship the same God, but Jews are confused about an essential nature of God (namely, the Trinity). Though they think they are rejecting Jesus they are really worshipping him.
3. To say that Christians and Jews worship the “same God” is technically true since Jesus is God and Jews do not worship Jesus.
Position #1 must be rejected by Christians. Position #2 is, I believe, what most of us Christians are really saying when we say that we all worship the same God. What concerns me is that it might be more insulting to Judaism to say that then to hold Position #3.
Of course I could be missing another option so I’m open to other possibilities. I’d be interested to hear what our Jewish reader think about the question.
4. I am not sure that, when Christians are being persecuted by a bunch of fanatics for simply using the word for “God” in their own native tongue, we should sitting back and criticizing them for their political correctness, and saying that we admire their persecutors for being made of sterner stuff and not being sappy PC types like those whose churches are being firebombed. — This was certainly not my intention, so let me clarify by saying that I am not saying that those being persecuted are “being sappy PC types.” Political correctness is what I think we Americans are resorting to when we downplay the essential nature of the Trinity in order to claim that Muslims and Christians worship the “same God” (a claim that Islam rejects).
Malaysians are not using a term for God that is in their native tongue, so in this example the point is inapplicable. But I still think that when a term has become associated with cultural and theological baggage that we should abandon it to avoid confusion.
I also don’t want to downplay the persecution being suffered by Malaysian Christians. I think their use of Allah in Bibles is only slightly more harmful than the inclusive language nonsense many English translations use. Needless to say, the Muslim reaction is disconcerting and should be condemned in no uncertain terms. Download game apk offline modsaildigital. I’m not sure how my post could be seen as endorsing the views of Muslims over a persecuted group of Christians but for anyone who thinks that let me be clear in saying that there is no excuse for the firebombing of the Malaysian church.
The title of Santha Rama Rau’s short story “By Any Other Name” refers to the character of Santha, who is a five and half-year-old Indian girl, which experiences discrimination for the first time while attending an Anglo-Indian school during the time period in which the British ruled India. Her mother had always home-schooled both her and her sister, Premila. When her mother gets ill, because her father is an officer of the civil service, they can attend this Anglo-Indian school for free.
Her mother never wanted to send them to a British school and this is shown when she says “you can bury a dog’s tail for seven years, but it still comes out curly, you can a take a Britisher away from his home for a lifetime, and he still remains insular. ” She is expressing you can try to change someone’s cultural background, but it won’t happen. She was also saying that the British wanted their own customs and were unable to accept or appreciate Indian customs.On Premila and Santha’s first day at the new school, they were told by headmistress their names were too hard for her to pronounce. She gives them the new names of Pamela and Cynthia. Her sister is silent and does not respond to this event, yet Santha says in a tiny voice she accepts the new name probably because she is scared to disagree. Santha believes when she is Cynthia, she does not have care about the day to day activities at school or her actions.
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Hire verified expertThe title “By Any Other Name” refers to Cynthia having to loose her identity and her cultural qualities to be at this school. This is supported by the event from the first day in class when she is asked what her name is and she replies “she does not know”. Even though she is very young, she knows her and the other Indian children must sit in the back of the class, because they are different then the British children. Cynthia tries to make friends with some of the dozen other Indian children at school. One of the four Indian children in the back of her class is the girl with braids.
She notices immediately that even though the girl has the Indian jewelry, she wears a cotton dress like the other British to fit in. Also, when Cynthia goes to lunch she finds her sister and they eat traditional food from their lunchbox. Her sister Pamela notices that everyone else eats sandwiches like the British children. When they return home after their first day, Pamela requests they bring sandwiches. Pamela seems to be more at ease in trying to fit in at the school by changing their ways and their names to what is acceptable by the British school.
Cynthia is definitely the character for which the title “By Any Other Name” is explaining. Cynthia is having a hard time dealing with the fact she is forced to go by another name. She must develop an alter ego to deal with this daily experience. She is also very aware of all the prejudices, which she is experiencing by observing children changing the way that they dress and where they have to sit in class. Also, all Indian children have taken British names. She also notices you cannot become friends with British children.
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That is simply out of the question. On the first day she has to take a test, Pamela completely changes her attitude from trying to fit in. She asks why the Indian children’s desks must be separated, but the British children do not have to be kept apart. She is told that “Indians cheat”. She immediately tells her sister grab your pencils and lets go. They struggle through a long walk and heat to return home. Santha is so relieved to be home with her mother and her maid. She is so happy to leave the persona of Cynthia behind and become Santha again.
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By Some other Name by Santha Rama Rau is an account of the trouble of clutching one's social personality when dropped into an alternate culture. Santha and her sister Premila are set in a Somewhat English Indian day school and should confront social dispersion.
Distributed in the print version of the Walk 17, 1951, issue.
Birthplace of A Rose by Some other Name The genuine beginning of this expression is obscure, however it is said that it was authored by William Shakespeare. In Act-II, Scene-II of Shakespeare's play, Romeo and Juliet, Juliet says this expression in reference to family, and the family name of Romeo.
106: By Any Other Name Meaning
Tone. The tone Santha Rama Rau made in 'By Some other Name' was a sincere tone. .. The course of action of 'By Some other Name' comprised of long complex sentences, particularly when the Rama would depict her environment. Her story comprised of dialoge between the characters, a few passages were shorter than others.
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