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NED
like Lucy is a master of the "fine print" when it comes to her vows:
The "GDI" Controversy: A central point of contention involves the Global Disinformation Index (GDI), a British group that received $545,750 in NED grants between 2020 and 2021. The GDI used taxpayer funds to flag conservative news outlets as "risky" for advertisers.
NED's Corrective Actions: The NED maintains its GDI funding was strictly for analyzing foreign media in countries like Mexico and Malaysia. However, after learning of GDI’s U.S.-focused activities, the NED terminated the relationship, recovered unspent funds, and implemented stricter vetting to prevent indirect impacts on U.S. First Amendment rights
People see what they want to see despite overwhelming evidence to the contrary driven primarily driven by confirmation bias, an automatic mental shortcut where your brain prioritizes information that supports your existing views while ignoring everything else
Mark 2:1-12
Would you accept Jesus as the way, the truth and the life (John 14:6) to be rewarded with a new body in a one dimensional eternity seeing the face of the Father?
Or
Trust in Allah as Master, self-certify that the balance weighing the Six Pillars is in your favor and bec rewarded with an eternal carnal bliss?
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| Walla Walla Hawala |
In the Gospel of John 15:13, Jesus tells his disciples, "Greater love has no one than this: to lay down one's life for one's friends."
The Quran does not contain a direct word-for-word equivalent to John 15:13, it teaches the concept of Ithar (altruistic self-sacrifice),
Analogous themes in the Quran and Islamic tradition include:
• Preference for Others (Ithar): The Quran praises those who "give [others] preference over themselves, even though they are in need" (Surah Al-Hashr 59:9). This is considered a high level of piety and a rejection of natural selfishness.
• The Value of Saving a Life: The Quran states that "...whoever saves a life, it will be as if they saved all of humanity" (Surah Al-Ma'idah 5:32). This universal principle underscores the supreme value of selflessly protecting others.
• True Faith through Sacrifice: Faith is often defined by the willingness to sacrifice one's wealth and life for a greater cause (Surah Al-Hujurat 49:15). In Islamic history, the Sahaba (companions of the Prophet) are frequently cited for risking their lives to protect one another in battle.
• The Commandment of Love: Prophet Muhammad famously said, "None of you truly believes until you love for your brother what you love for yourself" (Sahih Bukhari). This "brotherhood" is often interpreted as a deep, sacrificial bond among believe
Peter Kreeft's Anonymous Christian
Peter Kreeft approaches the idea of "anonymous Christians"—a term popularized by theologian
Karl Rahner—with a focus on the sincerity of the seeker and the universal reach of Christ's Logos.
Kreeft’s perspective on the salvation of devout Muslims includes these core principles:
• The Power of Seeking: Kreeft leans on Jesus’ promise that "all who seek, find". He argues that if a Muslim is sincerely seeking and loving God, they are actually seeking the Logos (the Word), which Christians identify as Christ, even if they do not recognize Him by name.
• Invincible Ignorance: He distinguishes between those who reject Christ out of malice and those who see Him only through "broken lenses". He posits that God does not punish people for not knowing a Savior they were never properly introduced to, a concept known as invincible ignorance.
• Implicit Faith: Kreeft views the Islamic "fundamental option"—the total submission of one's will to God—as a potential "yes" to the same Divine Life that Christians embrace. In this sense, a devout Muslim could be an "anonymous Christian" because their heart is aligned with the Will of God that Christ perfectly embodied.
• Christ as the Sole Door: While he is optimistic about the possibility of salvation for Muslims, Kreeft remains an exclusivist regarding the method: he insists that if any Muslim is saved, they are saved by Christ alone, not by the merits of Islam as a separate system.
The Scale vs. the Savior: He notes a crucial psychological difference: a Muslim often lives in hope that their good deeds will outweigh their bad. Kreeft suggests that the "anonymous Christian" transition happens when a person realizes their own insufficiency and throws themselves entirely on Divine Mercy
Karl Rahner—with a focus on the sincerity of the seeker and the universal reach of Christ's Logos.
Kreeft’s perspective on the salvation of devout Muslims includes these core principles:
• The Power of Seeking: Kreeft leans on Jesus’ promise that "all who seek, find". He argues that if a Muslim is sincerely seeking and loving God, they are actually seeking the Logos (the Word), which Christians identify as Christ, even if they do not recognize Him by name.
• Invincible Ignorance: He distinguishes between those who reject Christ out of malice and those who see Him only through "broken lenses". He posits that God does not punish people for not knowing a Savior they were never properly introduced to, a concept known as invincible ignorance.
• Implicit Faith: Kreeft views the Islamic "fundamental option"—the total submission of one's will to God—as a potential "yes" to the same Divine Life that Christians embrace. In this sense, a devout Muslim could be an "anonymous Christian" because their heart is aligned with the Will of God that Christ perfectly embodied.
• Christ as the Sole Door: While he is optimistic about the possibility of salvation for Muslims, Kreeft remains an exclusivist regarding the method: he insists that if any Muslim is saved, they are saved by Christ alone, not by the merits of Islam as a separate system.
The Scale vs. the Savior: He notes a crucial psychological difference: a Muslim often lives in hope that their good deeds will outweigh their bad. Kreeft suggests that the "anonymous Christian" transition happens when a person realizes their own insufficiency and throws themselves entirely on Divine Mercy
Peter Kreeft highlights that while both faiths share an
Abrahamic foundation, they diverge sharply on the nature of God's interaction with humanity.
Kreeft’s specific theological comparisons include:
• The Nature of Jesus: Kreeft notes that the Quran affirms the virgin birth and Jesus’ role as a prophet and teacher, but strictly denies His divinity, resurrection, and role as a Savior. To Kreeft, Islam views Jesus as a "lawgiver" (another Moses), whereas the New Testament presents Him as the Mediator between God and man.
• The "Word of God": Kreeft makes a structural comparison where the Quran is to Islam what Jesus (not the Bible) is to Christianity. In Islam, the Word of God is a book; in Christianity, the Word is a Person.
• Method of Salvation: Kreeft contrasts the Islamic concept of "mathematical salvation"—where good deeds are weighed on a scale—with the Christian doctrine of grace through the sacrifice of Christ. He argues that Islam lacks the Cross, which he considers the essential "missing link" for redemption.
• Concept of God (Tawhid vs. Trinity): While Kreeft suggests both faiths may worship the same God in essence, he acknowledges the irreconcilable difference between Islam's strict unitarianism (Tawhid) and the Christian Trinity.
• Divine Revelation: He describes Islam as a religion of "God's law," emphasizing submission (Islam's literal meaning), while Christianity is a religion of "God's search for man," emphasizing divine love and adoption.
Abrahamic foundation, they diverge sharply on the nature of God's interaction with humanity.
Kreeft’s specific theological comparisons include:
• The Nature of Jesus: Kreeft notes that the Quran affirms the virgin birth and Jesus’ role as a prophet and teacher, but strictly denies His divinity, resurrection, and role as a Savior. To Kreeft, Islam views Jesus as a "lawgiver" (another Moses), whereas the New Testament presents Him as the Mediator between God and man.
• The "Word of God": Kreeft makes a structural comparison where the Quran is to Islam what Jesus (not the Bible) is to Christianity. In Islam, the Word of God is a book; in Christianity, the Word is a Person.
• Method of Salvation: Kreeft contrasts the Islamic concept of "mathematical salvation"—where good deeds are weighed on a scale—with the Christian doctrine of grace through the sacrifice of Christ. He argues that Islam lacks the Cross, which he considers the essential "missing link" for redemption.
• Concept of God (Tawhid vs. Trinity): While Kreeft suggests both faiths may worship the same God in essence, he acknowledges the irreconcilable difference between Islam's strict unitarianism (Tawhid) and the Christian Trinity.
• Divine Revelation: He describes Islam as a religion of "God's law," emphasizing submission (Islam's literal meaning), while Christianity is a religion of "God's search for man," emphasizing divine love and adoption.
Peter Kreeft views Islam through a lens of both moral alliance and theological distinction. His primary thesis is that Christians and Muslims share a common "enemy" in secular nihilism.
Kreeft's key positions on Islam include:
• Moral Lessons for Christians: Kreeft argues that Muslims can "prick the conscience" of Christians regarding devotion, the fear of God, and the rejection of modern social ills like abortion and pornography.
• The "Ecumenical Jihad": In his book Between Allah and Jesus, he uses fictional dialogues to suggest that while theological differences are vast (specifically the nature of God), Christians and Muslims are natural allies in a "culture war" against secularism.
• Demographic "Conquest": More controversially, Kreeft has remarked on EWTN that Islam is "conquering" Europe not by force, but through higher birth rates—what he calls the "power of mothers"—contrasting this with the declining birth rates in the West.
• Theological Critique: Despite his call for alliance, Kreeft maintains that Islam is a reinterpretation of Christianity (similar to how Christianity reinterprets Judaism) and firmly believes in the necessity of Christ for full salvation.
Kreeft identifies the denial of the Cross as the single greatest theological chasm between the two faiths. In Between Allah and Jesus, he addresses this through a lens of "missing completion" rather than total opposition.
His handling of this "sticking point" involves three key moves:
• The Logic of Honor: Kreeft explains that Muslims deny the Crucifixion (based on Surah 4:157) because they believe God would never allow a great Prophet like Jesus to be humiliated and defeated. He frames this not as a rejection of Jesus, but as an erroneous attempt to protect his honor.
• A "Tragic" Gap: He argues that because Islam lacks the Cross, it lacks the ultimate revelation of God as Love. To Kreeft, the Cross shows a God who suffers with His creation—a concept he believes is foreign but desperately needed in the Muslim understanding of God's "absolute transcendence" [Catholic Education Resource Center].
• The "Double-Cross": In his fictional dialogues, Kreeft suggests that the Muslim "denial" is actually a testament to the "scandal" of the Cross. He posits that the Crucifixion is so radical and "un-Islamic" that it forces a choice: either Jesus was a failure, or God’s love is more "foolish" and sacrificial than human reason can calculate [PeterKreeft.com].
Kreeft concludes that while Muslims have the "Law" (submission), they lack the "Gospel" (the sacrifice of the Cross), which he views as the "bridge" that brings God's mercy to a fallen world.
How to interact with Muslims
Kreeft’s advice is rooted in a "diplomacy of the heart," encouraging Christians to view Muslims as comrades-in-arms rather than enemies.
His practical recommendations include:
• Lead with Virtue: Kreeft suggests that the best way to "evangelize" a Muslim is not through intellectual debate, but through moral excellence. He argues that Muslims often view Westerners as decadent; therefore, a Christian’s best witness is a life of visible prayer and chastity [PeterKreeft.com].
• Find Common "Sacred Ground": He advises starting conversations with shared beliefs, such as the Virgin Birth of Jesus (which is in the Quran) and the belief in the Day of Judgment. He believes this builds the trust necessary to later discuss the Cross [InterVarsity Press].
• The "Test of Charity": Kreeft reminds Christians that if they do not love their Muslim neighbors, they have already lost the "spiritual war." He insists that charity is the only "weapon" that actually works in the "Ecumenical Jihad" [Ignatius Press].
• Learn from Their Devotion: He paradoxically suggests that Christians should let themselves be "shamed" by Muslim devotion—such as praying five times a day—to reignite their own spiritual discipline.
Kreeft’s advice is rooted in a "diplomacy of the heart," encouraging Christians to view Muslims as comrades-in-arms rather than enemies.
His practical recommendations include:
• Lead with Virtue: Kreeft suggests that the best way to "evangelize" a Muslim is not through intellectual debate, but through moral excellence. He argues that Muslims often view Westerners as decadent; therefore, a Christian’s best witness is a life of visible prayer and chastity [PeterKreeft.com].
• Find Common "Sacred Ground": He advises starting conversations with shared beliefs, such as the Virgin Birth of Jesus (which is in the Quran) and the belief in the Day of Judgment. He believes this builds the trust necessary to later discuss the Cross [InterVarsity Press].
• The "Test of Charity": Kreeft reminds Christians that if they do not love their Muslim neighbors, they have already lost the "spiritual war." He insists that charity is the only "weapon" that actually works in the "Ecumenical Jihad" [Ignatius Press].
• Learn from Their Devotion: He paradoxically suggests that Christians should let themselves be "shamed" by Muslim devotion—such as praying five times a day—to reignite their own spiritual discipline.
Kreeft leans heavily on St. Thomas Aquinas to justify finding truth in Islam without abandoning Catholic dogma. He applies the Thomistic principle that "all truth, whoever says it, comes from the Holy Spirit."
His application of Aquinas follows these lines:
• The Preamble of Faith: Aquinas taught that certain truths about God (His existence, oneness, and power) can be known through natural reason. Kreeft argues that Islam successfully grasps these "preambles," making it a rational ally against atheism PeterKreeft.com.
• Grace Builds Upon Nature: Following the Summa Theologica, Kreeft suggests that the natural virtues found in Muslim life—discipline, modesty, and prayer—provide a "natural" foundation that God can later perfect with "supernatural" Christian grace.
• The "Gold in the Egyptian" Argument: Just as Aquinas used the "pagan" philosophy of Aristotle to explain Christian doctrine, Kreeft argues Christians should "plunder" the spiritual insights of Islam (like their intense focus on God's sovereignty) to enrich their own faith Catholic Education Resource Center.
• Moral Realism: Kreeft cites Aquinas to support the idea of a Universal Moral Law (Natural Law). He argues that because Muslims and Christians both acknowledge this law, they can cooperate politically even if they disagree on the Trinity.
His application of Aquinas follows these lines:
• The Preamble of Faith: Aquinas taught that certain truths about God (His existence, oneness, and power) can be known through natural reason. Kreeft argues that Islam successfully grasps these "preambles," making it a rational ally against atheism PeterKreeft.com.
• Grace Builds Upon Nature: Following the Summa Theologica, Kreeft suggests that the natural virtues found in Muslim life—discipline, modesty, and prayer—provide a "natural" foundation that God can later perfect with "supernatural" Christian grace.
• The "Gold in the Egyptian" Argument: Just as Aquinas used the "pagan" philosophy of Aristotle to explain Christian doctrine, Kreeft argues Christians should "plunder" the spiritual insights of Islam (like their intense focus on God's sovereignty) to enrich their own faith Catholic Education Resource Center.
• Moral Realism: Kreeft cites Aquinas to support the idea of a Universal Moral Law (Natural Law). He argues that because Muslims and Christians both acknowledge this law, they can cooperate politically even if they disagree on the Trinity.
In their famous debate, "Is the Only Good Muslim a Bad Muslim?", Peter Kreeft and Robert Spencer clashed over whether Islam’s core texts allow for a peaceful, modern "reformation."
The debate centered on these specific points of disagreement:
• The Nature of Reform: Kreeft argued that violent interpretations of Islam are "perversions" of its true spirit, similar to how the Inquisition was a distortion of Christianity. Spencer countered that reform is nearly impossible because the Qur'an is considered the final, literal word of God and cannot be changed without betraying its foundations.
• The "Good Muslim" Definition: Spencer argued that a "devout" Muslim is technically required by their own texts to advocate for Sharia law and the subjugation of non-believers. Kreeft maintained that millions of Muslims live peacefully not by ignoring their faith, but by practicing its deeper, more "spiritual" essence.
• Moral Alignment: Spencer pointed to Islamic views on marriage, divorce, and the treatment of women (such as Muhammad’s marriage to Aisha) to argue that Muslims are not natural moral allies for Christians. Kreeft did not dispute these specific practices but argued that theocentrism (God-centeredness) is still a better foundation for society than the "godless" secularism of the modern West.
• Textual Authority: Spencer cited Hadiths and scholarly consensus to show that mainstream Islamic jurisprudence historically mandates violence against apostates. Kreeft, while acknowledging these texts, focused on the potential for a new "ecumenical" understanding where spiritual struggle replaces physical conflict.
Ultimately, Kreeft argued from a position of hope and charity, while Spencer argued from historical and textual realism.
The debate centered on these specific points of disagreement:
• The Nature of Reform: Kreeft argued that violent interpretations of Islam are "perversions" of its true spirit, similar to how the Inquisition was a distortion of Christianity. Spencer countered that reform is nearly impossible because the Qur'an is considered the final, literal word of God and cannot be changed without betraying its foundations.
• The "Good Muslim" Definition: Spencer argued that a "devout" Muslim is technically required by their own texts to advocate for Sharia law and the subjugation of non-believers. Kreeft maintained that millions of Muslims live peacefully not by ignoring their faith, but by practicing its deeper, more "spiritual" essence.
• Moral Alignment: Spencer pointed to Islamic views on marriage, divorce, and the treatment of women (such as Muhammad’s marriage to Aisha) to argue that Muslims are not natural moral allies for Christians. Kreeft did not dispute these specific practices but argued that theocentrism (God-centeredness) is still a better foundation for society than the "godless" secularism of the modern West.
• Textual Authority: Spencer cited Hadiths and scholarly consensus to show that mainstream Islamic jurisprudence historically mandates violence against apostates. Kreeft, while acknowledging these texts, focused on the potential for a new "ecumenical" understanding where spiritual struggle replaces physical conflict.
Ultimately, Kreeft argued from a position of hope and charity, while Spencer argued from historical and textual realism.
Hierarchy of threats
Kreeft’s philosophical hierarchy of "threats" is rooted in the idea that a wrong religion is still closer to reality than no religion. He uses several philosophical arguments to explain why he views the secular West as more spiritually dangerous than Islam:
• The "Ontological Gap": In his talks on the Culture War, Kreeft argues that Muslims still believe in an objective, transcendent reality. Secularists, by contrast, often embrace Subjectivism (the idea that truth is created by the individual). Philosophically, Kreeft believes it is easier to move someone from a "partial truth" (Islam) to the "full truth" (Christianity) than to move someone from "no truth" (Secularism) to any truth at all.
• The "Vertical" vs. "Horizontal" Life: Kreeft describes Islam as a "vertical" religion focused on man's relationship with the Divine. Secularism is "horizontal," focusing only on material comfort and social progress. He contends that a society that forgets the "vertical" dimension loses its soul and eventually its sanity.
• Acedia (Spiritual Sloth): Kreeft identifies the chief secular sin as acedia—a "don't care" attitude toward ultimate questions. He admires Muslims because they care deeply about God. To Kreeft, a "hot" faith (even if he believes it's doctrinally incorrect) is better than a "lukewarm" or "cold" secularism, echoing the Book of Revelation's warning against being neither hot nor cold.
• Demographic and Moral Will: Philosophically, Kreeft argues that a culture that does not believe in anything higher than itself will eventually stop reproducing and "wither away." He points to the high birth rates and moral convictions of Muslims as evidence of a living philosophy, whereas he views the secular West as a "suicidal" culture that has lost the will to survive.
Kreeft’s philosophical hierarchy of "threats" is rooted in the idea that a wrong religion is still closer to reality than no religion. He uses several philosophical arguments to explain why he views the secular West as more spiritually dangerous than Islam:
• The "Ontological Gap": In his talks on the Culture War, Kreeft argues that Muslims still believe in an objective, transcendent reality. Secularists, by contrast, often embrace Subjectivism (the idea that truth is created by the individual). Philosophically, Kreeft believes it is easier to move someone from a "partial truth" (Islam) to the "full truth" (Christianity) than to move someone from "no truth" (Secularism) to any truth at all.
• The "Vertical" vs. "Horizontal" Life: Kreeft describes Islam as a "vertical" religion focused on man's relationship with the Divine. Secularism is "horizontal," focusing only on material comfort and social progress. He contends that a society that forgets the "vertical" dimension loses its soul and eventually its sanity.
• Acedia (Spiritual Sloth): Kreeft identifies the chief secular sin as acedia—a "don't care" attitude toward ultimate questions. He admires Muslims because they care deeply about God. To Kreeft, a "hot" faith (even if he believes it's doctrinally incorrect) is better than a "lukewarm" or "cold" secularism, echoing the Book of Revelation's warning against being neither hot nor cold.
• Demographic and Moral Will: Philosophically, Kreeft argues that a culture that does not believe in anything higher than itself will eventually stop reproducing and "wither away." He points to the high birth rates and moral convictions of Muslims as evidence of a living philosophy, whereas he views the secular West as a "suicidal" culture that has lost the will to survive.
Kreeft’s advice is rooted in a "diplomacy of the heart," encouraging Christians to view Muslims as comrades-in-arms rather than enemies.
His practical recommendations include:
• Lead with Virtue: Kreeft suggests that the best way to "evangelize" a Muslim is not through intellectual debate, but through moral excellence. He argues that Muslims often view Westerners as decadent; therefore, a Christian’s best witness is a life of visible prayer and chastity [PeterKreeft.com].
• Find Common "Sacred Ground": He advises starting conversations with shared beliefs, such as the Virgin Birth of Jesus (which is in the Quran) and the belief in the Day of Judgment. He believes this builds the trust necessary to later discuss the Cross [InterVarsity Press].
• The "Test of Charity": Kreeft reminds Christians that if they do not love their Muslim neighbors, they have already lost the "spiritual war." He insists that charity is the only "weapon" that actually works in the "Ecumenical Jihad" [Ignatius Press].
Learn from Their Devotion: He paradoxically suggests that Christians should let themselves be "shamed" by Muslim devotion—such as praying five times a day—to reignite their own spiritual discipline
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