kevin greeson camel training manual

kevin greeson camel training manual

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kevin greeson camel training manualOur payment security system encrypts your information during transmission. We don’t share your credit card details with third-party sellers, and we don’t sell your information to others. Please try again.Please try again.Please try again. Please try your request again later. Then you can start reading Kindle books on your smartphone, tablet, or computer - no Kindle device required. Show details. Sold by -friendly- and ships from Amazon Fulfillment.In order to navigate out of this carousel please use your heading shortcut key to navigate to the next or previous heading. Register a free business account To calculate the overall star rating and percentage breakdown by star, we don’t use a simple average. Instead, our system considers things like how recent a review is and if the reviewer bought the item on Amazon. It also analyzes reviews to verify trustworthiness. Please try again later. dvd 5.0 out of 5 stars It is pure genius. Fantastic book.This is a great resource to train Christians on how to share the Gospel with Zmuslims.Thank you for Good status of it.It is not derogatory in any fashion as the other review states but actually helps put a desire to reach out and relate to the Muslims. You will be very happy with this book if you realize this is an evangelical training book and not an actual camel 'obedience' training book.Will use vendor again.There was no description. There were no other reviews to help me figure out what this book was about. All I had to go on was the title. I had trained a few camels successfully, the beasts of burden, not humans, and I was excited to see what the title proclaimed was a book on training camels. As I write this there are now three reviews total and I see that there is even a paragraph describing what the book is about. That is as it should be so I am revising my rating from one star up to four stars. I'm not allowing the last star because I still feel deceived although I now realize that the deceit was unintentional.http://gomezcanan.com/userfiles/launch-crecorder-ii-manual.xml

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I also have revised my views of Muslims in general and those trying to impose Sharia law on others in particular downward to a much lower level on the moral, as well as the cognitive plane. While Christians have risen in my view because I don't hear of any Christians currently beheading, killing, raping or enslaving anyone in the name of their God or religion. November 8, 2011- I am an Animal Trainer and I've trained a few camels in my time. I was keen to learn how others might train camels and to possibly improve on my methods too. I'm neither Muslim nor Christian and don't care about anything in this book. Except for some insight into how this... um, author, views Muslims as being on a level with beasts of burden, (a decidedly un-Christian like viewpoint which says more about the author than anything else) the booklet has nothing to cause me to recommend it and much to cause my regretting have purchased it. To the author of this booklet, Kevin Greeson; Please consider changing this title to something more indicative of it's content, and I would further suggest a title a little less denigrating while you're at it. Groups Discussions Quotes Ask the Author To see what your friends thought of this book,This book is not yet featured on Listopia.There are no discussion topics on this book yet. A February 2005 survey indicates the 250,000 has now grown to half a million. In addition, it is stated that a total of seven thousand are being baptized each month. A separate newer outreach, more foreign missionary based, has seen fifteen thousand Muslims baptized and eight hundred churches planted. Kevin Greeson has spent years in a South Asian country where he has seen this dramatic growth firsthand. He outlines a few key points of the strategy which have been utilized: Greeson comments, “Missions who have maintained a high level of security have seen little results.” However this high profile evangelism has led to persecution from Muslims.http://www.goldia.cz/data/launch-manual.xml I know of twelve MBBs who have been martyred as a direct result of this movement. Lay witness is stressed. In this passage Jesus is presented as One who is holy and has power over death. The Quran is used as a bridge to get this inquirer to see Jesus as more than a prophet. Once this is accomplished, the conversation moves to key biblical passages that present Christ as Savior and Lord. For obvious reasons, the authentic names of countries and people involved in these church planting movements are not mentioned in the book. Certainly there are doubters. This is not a widely publicized movement—at least not until this book came out. We can still rejoice if even ten percent of the numbers are accurate. All rights reserved. Not to be reproduced or copied in any form without written permission from EMIS. This highly effective tool is controversial and complicated for Christians not familiar with the Koran. Camel Training settles the issue of using the Koran as an evangelistic tool and the Camel Method makes it easy to speak to a Muslim about Jesus’ holiness, power, and position. To date, more than a quarter of a million Muslims have come to faith in Christ through the approaches described in this little book. The goal of the training journey is transformation and not information. FTJ has been field tested for four years in Southeast Asia, resulting in multiplying groups, churches and disciples of Jesus Christ. By using our website you agree to our use of cookies. Muslims Are Coming to Faith in ISA We're featuring millions of their reader ratings on our book pages to help you find your new favourite book. To browse Academia.edu and the wider internet faster and more securely, please take a few seconds to upgrade your browser. You can download the paper by clicking the button above. Related Papers The CAMEL's not so new perspective.https://skazkina.com/ru/cara-update-pb-manualdoc By John Span Abraham in Islam By Naeem Mustafa Chattha THE CONVERSATIONS OF GREGORY PALAMAS DURING HIS OTTOMAN CAPTIVITY (1354-1355) By Nazar Sloboda Common grace and the camel method revised for publication draft By Bill Nikides AND NARRATE FROM THE CHILDREN OF ISRAEL AND THERE IS NO HARM By Wan Mohd Fazrul Azdi Wan Razali and Ahmad Yunus Mohd Noor READ PAPER Download pdf. WIGTake Resources, 2007. 210 pages. The concept of Qur’anic bridging is not new, as those familiar with mission efforts to Muslims know. Yet the publication of Greeson’s Camel Training Manual in 2004 has generated great excitement about this movement and the CAMEL’s supposed role in it among mission personnel and Christians in the United States. One missionary to the Arab world calls the CAMEL the closest thing there is to a “magic bullet” for Muslim evangelism (13). Yet other than on a few blog sites, the CAMEL has received little critical analysis. He is careful to note that the CAMEL’s purpose is not to lead a Muslim to Christ from the Qur’an, rather to elevate Jesus using the Qur’an, draw out the person of peace, and bridge to the New Testament. By asking the Muslim a series of questions related to surah 3:42?55, the CAMEL seeks to emphasize three main points: 1) Isa is holy, 2) Isa has power over death, and 3) Isa knows and is the way to heaven. Greeson provides a helpful acrostic for remembering the content of the method: First, the book’s autobiographical anecdotes reveal his deep passion for seeing Muslims come to Christ. Second, Greeson affirms the inspiration and authority of the Bible, and acknowledges critical differences with the Qur’an. He also holds to the exclusivity of Christ, agreeing that salvation is found in him alone. Further, Greeson attempts to treat the Muslim context seriously, recognizing the primacy of the Qur’an for Muslims, the serious barriers to conversion, and many of the challenges involved in communicating the gospel to them.https://duluthtaxiservice.com/images/compex-500-manual.pdf Finally, Greeson appears to seek biblical warrant for the CAMEL, finding precedent in Paul’s ministry among both Jews and Gentiles. Some, including myself, find his conclusions about biblical warrant unconvincing, but his stated intentions are admirable. As Greeson points out, Paul often visited synagogues and reasoned with the Jews from their scriptures, the Old Testament. The dispute between Paul and the Jews, however, did not concern the inspiration of the Old Testament, but its interpretation. Evangelical Christians strongly affirm the Old Testament’s inspiration, not the Qur’an’s. As such, Paul’s appeal to the Old Testament is hardly the same thing as any Christian appeal to the Qur’an. Greeson admits this critical difference, in other words, but he dismisses it based on pragmatic results, or “powerful effect.” Clearly Paul seeks a bridge to his audience. However, his method differs significantly from that of the CAMEL. First, Paul primarily concerns himself with correcting his audience’s errors rather than affirming or augmenting their beliefs or practices. His main purpose for noting their altar to the unknown god is to demonstrate that idolatry is inconsistent with general revelation. In other words, the Athenians’ problem is not ignorance but their failure to worship the God of creation rather than idols. First, rather than affirming the Athenians’ philosophical systems, as the CAMEL does with critical points of the Qur’an, Paul employs their own poets as a means of demonstrating their comprehension of general revelation.It seems that Paul does not intend to affirm Stoicism or Epicureanism, but rather strongly critique them. Particularly troubling is one of Greeson’s recommended questions for initiating conversation with Muslims: “I have been reading the Qur’an and have discovered an amazing truth that gives hope of eternal life in heaven. Would you open your Qur’an to surah al-Imran 3:42?55 so we can talk about it?” (Greeson 2007, 106) Such a question implies that “hope of eternal life in heaven” can indeed be found in the authoritative Qur’an. Not only will this create possible confusion regarding true authority on matters of salvation, but it also seems likely to raise questions of honesty and deception in the hearer’s mind if we later uphold the Bible as God’s unique revelation. Furthermore, it is difficult to imagine Paul inviting his Athenian audience to open Aratus’ poem for discussion because it “gives hope of eternal life in heaven.” While the pagan poets might have served as sources of inspiration and guidance for the Athenians, it is difficult to conceive of any role for them remotely analogous to the Qur’an’s role for Muslims. The New Testament never portrays Paul quoting any pagan source that claimed to be special revelation, such as the oracles (Schlorff 1984, 160). While the Areopagus event provides insight into Paul’s method of establishing contact with a pagan audience, it does not justify an unqualified appeal to the Qur’an among Muslims. For instance, the CAMEL introduces confusion in its handling of apocryphal material found in the Qur’an. In surah 3:49 the Qur’an mentions several miracles of Jesus, the first of which depicts him breathing life into a bird formed from dust. Greeson acknowledges that this story originates from the apocryphal Gospel of Thomas, yet states, How did Allah create man?” Your Muslim friend may recall that Allah formed man from the dust of the earth and then breathed His life into man. “According to the Qur’an,” you can say, “Isa was able to do the same thing by breathing life into birds made of dust. Isa had the power to create life.” Then follow with, “Do you know of any other prophets who had this power to create life?” (Greeson 2007, 135) Such power would also seem to indicate something special about him. However, affirming a truth based on an apocryphal account repeated in the Qur’an—without reference to the Bible—raises two problems. First, this would give a Muslim listener the impression that we consider this account historical and reliable, which raises questions about the integrity of our witness. Second, this seems to ground truth claims about Christ in unreliable sources rather than explicitly in Scripture. The Qur’an and other extra-biblical sources may contain true statements about Jesus (such as affirming his virgin birth), but their reliability and accuracy can only be established from the Bible. Clarity on the issue of God’s standard of authority—the Bible—is necessary in order for believers to be able to discern truth from error. Greeson obviously sees much that is commendable in the Qur’an and believes that it contains “enough flickers of truth to draw out God’s person of peace” (Greeson 2007, 102). For example, he writes: From the text of his own Qur’an, he will see that Isa is far more than a prophet. Offering spiritual food will draw out a seeker who is spiritually hungry. Surah al-Imran 3:42?55 attests to divine attributes of Isa that no Muslim can deny. From this passage in the Qur’an he will see that Isa is holy, and all powerful, and can show us the way to heaven. Thoroughly discussing this passage will most likely trigger something in the heart of a Muslim who is already under the conviction of the Holy Spirit. (Greeson 2007, 103) These acknowledgements are commendable. Yet he neglects to discuss their implications for our approach to Islam in general and the CAMEL in particular. On one hand, Greeson instructs his readers, “Your goal here is not to prove Christ’s divinity through the Qur’an. The Qur’an is incapable of doing that; instead, you want to show that Isa’s close association with Allah reveals Isa’s unequalled holiness” (Greeson 2007, 132). While this contains an implied contradiction (does not Isa’s close association with Allah and unequaled holiness imply his divinity?), other statements more clearly illustrate the problem. For example, Muslim interpretations notwithstanding, Greeson claims that surah 4:171 bears testimony of Jesus’ divinity and exalts him above every other “prophet” in the Qur’an (Greeson 2007, 131). Again, the CAMEL here employs certain passages in the Qur’an that resemble biblical teaching as unqualified theological starting points and seeks to build on those to establish ontological truths about Jesus. Like Christians, Muslims possess a long history of exegetical and theological tradition. This tradition rejects many, if not all, of the interpretations suggested or implied by the CAMEL method. If the CAMEL practitioner employs these Christian interpretations due to unfamiliarity with Muslim traditions, he operates from ignorance. If he willfully ignores this exegetical tradition and proposes Christian interpretations, he leaves himself open to the charge of deception. Let’s consider his interpretation and use of the terms kalimatullah (word of Allah) and ruhullah (spirit of Allah) as an example of his flawed Qur’anic hermeneutic (Greeson 2007, 130?32). Greeson nowhere instructs his readers to state emphatically that these words imply Jesus’ deity, yet he clearly interprets them as compatible with Christian concepts. He writes, “Point out that the Word and Spirit of Allah are part of Allah Himself. Just as you cannot remove a person’s breath or spirit without destroying that person, so too, Allah’s breath and spirit are part of Him” (Greeson 2007, 131). Greeson then instructs his readers to reference surah 4:171 which states, “Speak the truth; the Messiah, Isa son of Maryam is only an apostle of Allah and His Word which he communicated to Maryam and a spirit from him.” Greeson acknowledges the Qur’an’s intent to deny Jesus’ divinity in this verse but continues, “What is useful as a bridge is the way Christ’s divinity still shines through, as Isa is called a Spirit from Allah, a testimony to His divinity that is not shared by any other prophet in the Qur’an” (Greeson 2007, 131, emphasis mine). The unspoken claim, of course, is that when interpreted correctly, the Qur’an implies, supports, or is compatible with biblical Christology. For example, Muslims understand the term “word” as referring to Jesus’ creation or birth, not his person, and strongly deny any implications of deity (Ali 1993, 239). Furthermore, they do not consider these terms to be exclusive to Jesus but claim that other Qur’anic prophets may be considered a word or spirit from Allah as well (Naik). Also, non-Muslim writers recognize the drastic difference between Islam and Christianity on these points (Robinson 2003, 13?15). First, interpreting Qur’anic data regarding Jesus with Christian meanings encourages a Muslim to continue approaching Qur’anic terminology and concepts as a theological starting point. In other words, giving Qur’anic data biblical meaning leads one to concentrate on theological similarities between the Bible and Qur’an—which in reality do not exist. Shouldn’t one rather use similar terminology between the two books as a springboard for discussing the Christian meaning? It affirms, implicitly or explicitly, much of what exists in the Qur’an and then seeks to expand it rather than transform it. However, if the Muslim understanding of Jesus is in fact radically different from biblical Christology, it seems that a Christian evangelist should seek to displace, not fulfill, what the Qur’an says. Paul was not interested in expanding or fulfilling Epicureanism and Stoicism but uprooting and replacing them. Christians who have interacted with Islam to any significant degree are familiar with Muslim claims that the Bible prophesies Muhammad’s coming. We often find these Muslim readings of Muhammad in the Bible offensive and conclude that presupposition, not exegesis, drives Muslims to their interpretation. However, CAMEL proponents often fail to see the same fault in their own hermeneutic of the Qur’an. Schlorff sums up the issue well: “Surely, if we who are evangelicals hold the principle that the Bible is its own interpreter and the final judge of the validity of every system of hermeneutics, so we must allow the Qur’an to be its own interpreter and the final judge of validity of every system of Qur’anic interpretation.In other words, missionaries must recognize the vast semantic differences between the biblical and Qur’anic terms and avoid unqualified use in conversation. If done sensitively, this may create opportunity for further discussion and an invitation to study the Bible. As far as I know, your book does not explain the meaning of this term. However, it is very significant and the Bible explains in great detail what it means. Would you like to look at the Bible to see what it teaches about the messiah?” If such an offer is accepted, the door is opened for discussing a full biblical theology of the identity, nature, and purpose of the messiah. This approach utilizes common terminology as a conversational and not theological starting point, references the Qur’an in a qualified way, affirms truth based on the teaching of Scripture rather than the Qur’an, and invites the audience to consider biblical claims. Similar approaches can be employed with other terms or concepts. This assumes, of course, that Christians avoid the flawed hermeneutic of some bridging approaches, familiarize themselves with Qur’anic interpretation and Muslim theology, and understand particular passages in light of the entire Islamic worldview. Again, Greeson’s zeal for proclaiming the gospel to Muslims is commendable and hopefully the reported movement in South Asia is indeed theologically sound, as he claims in his book. However, Scripture encourages us to guard both our lives and doctrine closely. For workers among Muslims, this means thinking critically about their methodology, particularly on the issue of Qur’anic bridging. Brentwood, Md.: Amana Corporation. Bangalore, India: WIGTake. Arkadelphia, Ark.: WIGTake. Jane Dammen McAuliffe. Boston: Brill: 7?21. Grand Rapids, Mich.: Eerdmans. He holds a PhD in missions from Southeastern Baptist Theological Seminary. He holds a PhD in missions from Southeastern Baptist Theological Seminary. Can you add one ?Muslims are coming to faith in ?IsaOther projects include the Wayback Machine, archive.org and archive-it.org. Greeson’s Camel Training treats Muslims with respect and invites them to confront their own sacred writings as a bridge to the good news found in the Bible. Greeson reveals how more than 10,000 new churches have been started and 400,000 Muslim men and women have shift their allegiance from Mohammed to Jesus in what has become the largest turning of Muslims to Christ in history Greeson’s Camel Training Manual tells us the true inside story of this contemporary movement that continues to build momentum to this day. Greeson then proceeds to show us how we, too, can learn to ride the camel and reveal his life-giving secret to our own Muslim neighbors. We learn that God is already at work in restless Muslim seekers filling their hearts with spiritual hunger and thirst for His Word. Camel Training teaches us how to find these hidden friends of the gospel and how to draw them into saving faith with Jesus Christ. Perplexed because so many reputable Christian leaders and missiologists have evaluated this material and commend it without apparent qualification. Conflicted because while I deeply appreciate the missional determination of this approach (as I understand it) I have serious concerns about apparent compromises with foundational truths of biblical Christianity (please note the word, “apparent”). I am alarmed because, if my concerns are well-based then this approach may well be sewing seeds that will sprout into full blown enemies of the Gospel of Jesus Christ. If my concerns are unfounded, I will be delighted to have that demonstrated. Malcolm Yarnell, of Southwestern Baptist Theological Seminary, issued a brief warning about some who have employed the camel method in biblically illegitimate ways (see his white paper entitled, “ The Heart of A Baptist,” p. 13). Beyond this, every other treatment of this approach that I have seen is overwhelming positive, even exuberant. In the effort to be appropriately contextual I a fearful that the camel method (as employed in “Camel Tracks”) gives away biblical ground that is essential to the saving message of Jesus Christ. For example, Greeson begins the tract with these words, I feel blessed as I read the Koran in my mother tongue (1). You too can experience this same hope after you seize the truth of Surah Al- Imran 3:42-55. It hurts my heart to know that not everyone has eyes to see this truth. I pray that Allah will open your eyes to recognize truth. Maybe I am simply being too restrictive in my thinking at this point. But I am harder pressed to sanction a Christian speaking of feeling “blessed” to read the Koran in general and to have one’s heart “flooded with hope” by one particular text of the Koran. Yet, this kind of disposition is evidently central to the Camel method. It feels different to me. Paul does not attach any blessing to nor anchor the hope that floods his heart on sayings that come from sources other than Scripture. If the Koran is treated as authoritative at the threshhold of the Christian life, on what basis do we then later convince MBBs (Muslim background believers) to reject it out of submission to the sole authority of the Bible? I have not read the Koran and could not begin to discuss it’s text with any degree of authority, but it seems highly doubtful that this reading of its text is legitimate. Furthermore, if it is legitimate, then is our evangelism of Muslims to go like this: “You have misunderstood your holy book. Here is the correct understanding of it.The impression is given that this is what true Islam has always been aiming to accomplish, but what most Muslims have simply failed to attain. But is that accurate? I am perplexed, conflicted and alarmed. Am I missing something. Am I simply too long enslaved to my own cultural captivity that I can’t see the legitimacy of this approach. Should I be concerned. Or should I join the chorus of those who are applauding this method of evangelizing Muslims? These are far more than academic questions to me. The church that I pastor has focused on Muslims in unreached people groups for the last 11 years and we have sent two families to take Gospel to them. I am open to any insights you can give. We can expect to see significantly more fruit as we discover our own theological blind spots and adapt our Gospel presentations for cultures that resonate with the Bible’s own emphasis on removing our shame and restoring the honor for which God designed us. If it doesn’t, the method is being misused. She readily accepted Jesus as her Lord and Saviour, was very grateful for the illustration and was eager to go home and share this diagram with her husband. Severed boars’ heads — particularly offensive to Muslims, who are not supposed to eat pork — were found on the grounds of two mosques. The cause of this inter-religious strife was a court battle over whether non-Muslims may use the Arabic word “Allah” to refer to God. The reports from Kuala Lumpur, Malaysia’s capital, described events that we imagine could never happen in the United States, where free speech is supposed to guard against such conflict. But we have fights over religious language, too, even if the violence rarely rises above name-calling. On Feb. 3, Ergun Caner, president of the Liberty Baptist Theological Seminary, in Lynchburg, Va., focused attention on a Southern Baptist controversy when he called Jerry Rankin, the president of the denomination’s International Mission Board, a liar. Dr. Caner has since apologized for his language, but he still maintains that the “Camel Method,” a strategy Dr. Rankin endorses for preaching Christianity to Muslims, is deceitful. Instead of talking about the Jesus of the New Testament, missionaries using the Camel Method point Muslims to the Koran, where in the third chapter, or sura, an infant named Isa — Arabic for Jesus — is born. Missionaries have found that by starting with the Koran’s Jesus story, they can make inroads with Muslims who reject the Bible out of hand. Rather, it is Mr. Greeson’s acronym — Chosen Angels Miracles Eternal Life — to help missionaries remember aspects of Isa’s story. While Dr. Rankin, who said he had received Dr. Caner’s apology, would not offer a specific number of souls won to Christ, he said there was anecdotal evidence that the Camel Method was an important innovation in reaching the Muslim world. Christians have long known that there is a Jesus in the Koran, but missionaries have only sporadically made use of that story. Gabriel Said Reynolds, who teaches Islamic theology at the University of Notre Dame, said that Christians in eighth-century Baghdad defended their faith by pointing to passages in the Koran. “But that was never with an eye toward converting Muslims,” Dr. Reynolds said. “Such a thing would have been unthinkable. According to Dr. Caner, missionaries who say the Koran can be a “bridge” to Christianity risk obscuring real differences between the two traditions. For example, the missionary board recommends that in some cases missionaries use “Allah” to refer to God. As Dr. Garrison explains it, “there is only one God, the God who created the heavens and earth,” so talking about the Christian God as “Allah” is not misleading. But Allah is also the specific god of the Koran, who says things the New Testament God would not. Kevin is the author of “ The Camel: How Muslims are coming to faith in Christ! ” We were happy to be part of and learn more about him, his ministry, and the Camel Method at a recent training session he gave in Austin, Texas on April 20th, 2010. In some of our articles our writers have mentioned the Camel Method with the likes of the Insider Movement. Our goal is to bring clarity on this situation and allow Kevin Greeson a platform to verbally answer our concerns. We are so happy that Kevin was open to discuss these issues, answer some questions, and to help us understand his perspective. We encourage you to think about what he said, and comment on this posting. How does the CAMEL Method view the god of the Koran, and the Jewish-Christian god.Or do you believe that a real believer in Christ will ultimately be called out and transformed by Christ and the Holy Spirit to reject Islamic religious rituals and traditions, even if they are embedded in their culture? In other words, what impact have you seen the Camel Method have on unity and catholicity in the believing community? In other words, what does a person from a Muslim background need to believe in order to be saved. What do they need not believe to be saved (i.e. True prophethood of Muhammad.Is this being documented, if so, how is it being documented? Can you talk about how many documentable and measurable results have come through this method, how is this documented, and what is the spiritual condition of these individuals 5yrs later. What is attrition rate, have they formed Church communities, growing spiritually deeper and more knowledgeable in the Bible? Is there anything else you would like to say, comment on?