3:49, we examine that text in light of the larger Islamic worldview and the exegetical traditions of Islam. In order to show that CAMEL has adopted the approaches of proof-texting and employing a ‘Christianized qur’ānic hermeneutic’ to Q. 3:49 can serve to prove his divinity or his divine attributes. These themes touch on the idea that Christianity can fulfill Islam a presentation of the gospel can be built on the foundation of the Qur’ān that the Qur’ān is a repository of Truth-as it calls it and that the miracles of the Muslim Jesus of Q. This paper critically examines the CAMEL premise in light of four recurrent themes that emerge from the CAMEL corpus between 20. The method, although declared wildly successful, requires a closer examination of its main premise that the Qur’ān can be used as an apologia for Christian truth. In Bangladesh, sometimes known as the laboratory for missiological experimentation, these ideas were tested, and in the late 1990s, a method based on the qur’ānic text of Sūrat Āl ‘Imrān 3:42-55 was developed. In Protestant circles, this emerged strongly during the 1970s when responses based on fulfillment theology the application of linguistic dynamic equivalence theory to missions contextualization and qur’ānic bridging all were proposed. In response to the challenging work of evangelical outreach to Muslims, missiologists began-especially in the early to mid-twentieth century-to ask questions about the methods that they were employing.

Lords of the earth by don richardson