Wednesday, December 3, 2025

The Grateful Response to Christ’s Redemptive Sacrifice

Title: The Grateful Response to Christ’s Redemptive Sacrifice
By Dr. Maxwell Shimba
Shimba Theological Institute

Abstract

This reflection explores the theological significance of gratitude toward Jesus Christ for bearing the punishment of humanity’s sin. Rooted in biblical theology and covenantal promises, the paper highlights the steadfast love of God as expressed in the prophetic assurance of Isaiah 54:10. The believer’s gratitude is not a mere emotional response but a theological recognition of divine mercy manifested through the redemptive work of Christ.

Introduction

The Christian faith is grounded in the acknowledgment of Jesus Christ as Savior and Redeemer. The declaration “Jesus is my Savior. Amen.” is not merely a personal confession but a profound theological affirmation that encapsulates the essence of soteriology—the doctrine of salvation. The prophet Isaiah records a divine promise that illuminates God’s unwavering commitment to His people:

“For the mountains may depart and the hills be removed, but my steadfast love shall not depart from you, and my covenant of peace shall not be removed,” says the Lord, who has compassion on you (Isaiah 54:10, ESV).

This passage affirms the eternal constancy of God’s love and His covenant of peace, which finds its ultimate fulfillment in the person and work of Jesus Christ.

The Theology of Substitutionary Atonement

At the heart of Christian gratitude lies the doctrine of substitutionary atonement—Christ’s act of taking upon Himself the punishment deserved by humanity. The Apostle Paul writes, “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God” (2 Corinthians 5:21, ESV).

This act of divine substitution reflects not only justice but also infinite compassion. Jesus bore the weight of humanity’s transgressions, satisfying divine justice while extending mercy. As John Stott articulates, “The concept of substitution lies at the heart of both sin and salvation. For the essence of sin is man substituting himself for God, while the essence of salvation is God substituting Himself for man” (Stott, The Cross of Christ, 1986, p. 160).

The Covenant of Peace and Divine Compassion

The “covenant of peace” mentioned in Isaiah 54:10 is a theological foreshadowing of the New Covenant established through Christ’s blood (Luke 22:20). While the mountains and hills may symbolize the temporal and fragile nature of creation, God’s love remains immovable and eternal. The Hebrew term ḥesed—translated as “steadfast love”—signifies God’s loyal, covenantal affection that persists even in human unfaithfulness.

In Romans 5:8, Paul reinforces this covenantal love: “But God shows his love for us in that while we were still sinners, Christ died for us.” Gratitude, therefore, becomes the believer’s rational and spiritual response to divine compassion—acknowledging that salvation is not earned but graciously given.

The Grateful Response

To be grateful that Jesus took one’s punishment is to embrace the full meaning of grace. Gratitude in this context transcends emotion; it becomes an ethical and spiritual disposition that transforms the believer’s life. As Karl Barth notes, “Grace and gratitude belong together like heaven and earth. Grace evokes gratitude like the voice an echo” (Barth, Church Dogmatics, IV/1, p. 41).

Thus, the believer’s gratitude is expressed through worship, obedience, and service—a life lived in response to divine mercy. True gratitude recognizes that the punishment of sin was fully absorbed by Christ, liberating humanity from guilt and reconciling them to God (Romans 8:1).

Conclusion

The assurance of God’s steadfast love and covenantal peace, as declared in Isaiah 54:10, culminates in the redemptive act of Jesus Christ. Gratitude toward Christ for taking humanity’s punishment is both a theological affirmation and a spiritual necessity. It is the believer’s conscious recognition that salvation is a gift of divine love that neither mountains nor hills—nor the failures of humanity—can ever remove.

References

  • The Holy Bible, English Standard Version (ESV).

  • Barth, Karl. Church Dogmatics, Vol. IV/1. Edinburgh: T&T Clark, 1956.

  • Stott, John R. W. The Cross of Christ. Downers Grove: InterVarsity Press, 1986.

  • Wright, N. T. The Day the Revolution Began: Reconsidering the Meaning of Jesus’s Crucifixion. New York: HarperOne, 2016.

  • Packer, J. I. Knowing God. Downers Grove: InterVarsity Press, 1973.

  • Morris, Leon. The Apostolic Preaching of the Cross. Grand Rapids: Eerdmans, 1965.


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Jesus Christ as God: The Truth, the Way, and the Life

Jesus Christ as God: The Truth, the Way, and the Life
By Dr. Maxwell Shimba, Shimba Theological Institute

Jesus Christ, according to the Gospel of John, is the truth, the way, and the life (John 14:6). This foundational claim underscores both the divine identity of Christ and His role in revealing the ultimate reality of human existence. Through His truth, individuals are granted insight into their inherent identity as children of God, regardless of past experiences, adverse circumstances, or personal misconceptions.

The Christian understanding of human identity emphasizes that the lies and distortions imposed by others or even internalized by oneself cannot supersede the reality of divine truth (John 16:13). In Christ, believers are acknowledged as children of God, endowed with spiritual authority and purpose to accomplish works that glorify God (Ephesians 2:10). This divine affirmation conveys acceptance, love, and empowerment, revealing that every believer has a strategic role in advancing the kingdom of God on earth. The promise of God’s Spirit to guide believers into all truth ensures that His followers are continually aligned with His divine purposes and truths, shaping a life of spiritual effectiveness and eternal significance.

In conclusion, the life of a Christian is anchored in the truth of Jesus Christ, whose divinity and teachings provide not only the way to salvation but also the foundation for living a life of empowered purpose and eternal hope. Recognizing this truth enables believers to overcome deception, embrace their divine identity, and anticipate the great works God has prepared for them.

References

  • Holy Bible, English Standard Version. (2001). Crossway Bibles. John 14:6; John 16:13; Ephesians 2:10.

  • Grudem, W. (1994). Systematic Theology: An Introduction to Biblical Doctrine. Inter-Varsity Press.

  • Packer, J. I. (1993). Knowing God. Downers Grove, IL: InterVarsity Press.

  • Stott, J. R. W. (1994). The Message of John: The Gospel of Light and Life. Inter-Varsity Press.

Bibliography

  • Grudem, W. (1994). Systematic Theology: An Introduction to Biblical Doctrine. Inter-Varsity Press.

  • Holy Bible, English Standard Version. (2001). Crossway Bibles.

  • Packer, J. I. (1993). Knowing God. Inter-Varsity Press.

  • Stott, J. R. W. (1994). The Message of John: The Gospel of Light and Life. Inter-Varsity Press.


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The Death of Jesus: A Historical Examination

 The Death of Jesus: A Historical Examination

By Dr. Maxwell Shimba
Shimba Theological Institute

Abstract

The crucifixion of Jesus of Nazareth stands as a pivotal event in both religious and historical contexts. This paper endeavors to present a scholarly analysis of the historical evidence surrounding Jesus' death, drawing from canonical texts, non-Christian sources, archaeological findings, and astronomical data. By employing the criterion of multiple attestation and other historiographical methods, this study aims to provide a comprehensive overview of the events leading to and following the death of Jesus.

1. Introduction

The death of Jesus is among the most documented events in ancient history. While theological interpretations abound, this paper focuses on the historical aspects of Jesus' crucifixion, examining sources that attest to this event from various perspectives.

2. Canonical Gospel Accounts

The four canonical Gospels—Matthew, Mark, Luke, and John—offer detailed narratives of Jesus' arrest, trial, crucifixion, and burial. These texts, written within a few decades of the events they describe, provide a foundational basis for understanding the circumstances of Jesus' death. Notably, Mark's Gospel is often considered the earliest, and its account is pivotal in the study of Jesus' crucifixion.

3. Non-Christian Sources

3.1. Josephus

Flavius Josephus, a first-century Jewish historian, provides a reference to Jesus' execution under Pontius Pilate in his work Antiquities of the Jews (circa AD 93). While some scholars debate the authenticity of certain passages, the consensus is that Josephus attests to Jesus' crucifixion, albeit with possible later Christian interpolations.

3.2. Tacitus

Cornelius Tacitus, a Roman historian writing in the early second century, mentions the execution of "Christus" (Latinized from Greek Χριστός) under Pontius Pilate during the reign of Emperor Tiberius in his Annals (circa AD 116). This external Roman confirmation supports the historical reality of Jesus' death.

3.3. Mara bar Serapion

A Stoic philosopher named Mara bar Serapion, writing in a letter to his son, refers to the execution of "the wise king" of the Jews. Though not explicitly named Jesus, this reference is often interpreted as an allusion to Jesus' crucifixion, highlighting its impact beyond the Christian community.

4. Archaeological Evidence

Archaeological findings have provided insights into the practices of crucifixion during the Roman era. The discovery of the remains of a crucified man in Jerusalem, dating to the first century AD, offers tangible evidence of the methods employed, including nail wounds in the feet, aligning with Gospel descriptions of Jesus' crucifixion. (Biblical Archaeology Society)

5. Astronomical Considerations

Astronomical studies have examined the possibility of a lunar eclipse coinciding with the crucifixion. Research indicates that a lunar eclipse occurred on April 3, AD 33, which some scholars propose as the date of Jesus' death, correlating with biblical descriptions of unusual celestial events. (New York Post)

6. Medical Perspectives

Medical analyses of the crucifixion process suggest that Jesus' death resulted from a combination of factors, including hypovolemic shock and exhaustion asphyxia. The spear thrust into Jesus' side, as described in the Gospels, is consistent with Roman execution practices and further corroborates the accounts of his death. (Wikipedia)

7. Conclusion

The convergence of evidence from diverse sources—canonical texts, non-Christian writings, archaeological findings, astronomical data, and medical analyses—provides a robust historical framework for understanding the death of Jesus. While theological interpretations vary, the historical consensus affirms that Jesus was a real historical figure who was crucified under the Roman governor Pontius Pilate. This multidisciplinary approach underscores the significance of Jesus' death as a historical event with profound implications for both religious thought and historical scholarship.

References


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JESUS IS GOD ACCORDING TO THE QUR’AN (PART FIVE)

JESUS IS GOD ACCORDING TO THE QUR’AN (PART FIVE)
By Dr. Maxwell Shimba, Shimba Theological Institute
Originally written on Monday, August 10, 2015

Abstract

This article provides a theological and comparative analysis of Qur’anic and Biblical texts to demonstrate that the divinity of Jesus Christ (Isa al-Masih) is affirmed even within the Qur’an. Through an exegetical examination of Surat An-Nisa 4:171 and cross-referencing it with John 4:24, this study argues that the Qur’an implicitly recognizes Jesus as the eternal Spirit of God—thereby affirming His divine nature as presented in Christian theology.

1. Introduction

The question of Jesus’ divinity is a central point of dialogue and debate between Christianity and Islam. Muslims often reject the claim that Jesus is divine, regarding Him instead as a prophet. However, a closer examination of the Qur’an itself reveals a profound theological paradox: the Qur’an identifies Jesus as “a Spirit from Allah.” This statement—when analyzed alongside the Biblical declaration that “God is Spirit”—leads to a logical and theological conclusion consistent with Christian doctrine: if Jesus is the Spirit from God, and God is Spirit, then Jesus shares in the divine essence of God Himself.

2. Jesus as “the Spirit from Allah” in the Qur’an

The Qur’an explicitly acknowledges Jesus as a Spirit proceeding from God. In Surat An-Nisa (4:171), translated by Sheikh Ali Muhsin Al-Barwani, the verse reads:

“O People of the Book! Do not go to extremes in your religion, nor say anything about Allah except the truth. The Messiah, Jesus son of Mary, was only a messenger of Allah, His word which He conveyed unto Mary, and a Spirit from Him. So believe in Allah and His messengers, and do not say ‘Three.’ Cease! (It is) better for you. Allah is only one God. Glory be to Him that He should have a son! Unto Him belongs all that is in the heavens and all that is in the earth. And Allah is sufficient as a Guardian.” (Surat An-Nisa 4:171)

This verse clearly describes Jesus as “a Spirit from Allah.” According to Islamic theology, Allah’s Spirit (Ruh Allah) is uncreated and eternal. The Qur’an itself does not teach that God’s Spirit was ever created or came into existence at a particular time. Rather, the Spirit of Allah is part of His divine essence and eternality.

Yusuf Ali affirms this understanding when he writes:

“The Spirit is not a created thing. It proceeds directly from God, and therefore shares, by His leave, in the divine nature.” (Yusuf Ali, The Holy Qur’an, p. 132).

Similarly, Abdul-Haqq observes:

“If Jesus is the Spirit of God, then His nature is divine, for God’s Spirit is eternal and uncreated.” (Abdul-Haqq, Sharing Your Faith with a Muslim, p. 84).

Hence, when the Qur’an declares that Jesus is “a Spirit from Allah,” it affirms His divine and eternal essence, not a created or finite nature.

3. God as Spirit in the Bible

The Bible, written centuries before the Qur’an, provides a direct statement regarding the nature of God. In the Gospel according to John, we read:

“God is Spirit, and those who worship Him must worship in spirit and in truth.” (John 4:24, NKJV).

Here, Scripture explicitly defines God’s essence as Spirit. Thus, if Jesus is called the “Spirit from God” in the Qur’an, and God is Spirit according to the Bible, then Jesus must share in the very nature of God.

The convergence of these two scriptural sources—Qur’an and Bible—establishes a remarkable theological consistency: Jesus is identified as divine, both as the Word (Kalimatullah) and as the Spirit (Ruhullah) of God.

4. The Qur’an Commands Consultation of the Bible

Furthermore, the Qur’an itself instructs believers to confirm divine truth by consulting the Scriptures that preceded it. In Surat Yunus (10:94), Allah commands:

“If you are in doubt concerning what We have revealed unto you, then ask those who read the Book before you. Verily the truth has come to you from your Lord; so do not be among those who doubt.”

Therefore, Muslims are directed to the Bible as a source of divine truth and clarification. The Bible—affirming that God is Spirit—corroborates the Qur’anic statement that Jesus is the Spirit from God. The logical inference is undeniable: Jesus, the eternal Spirit from God, is Himself divine.

5. Theological Conclusion

The Qur’an and the Bible together attest that:

  1. The Qur’an — affirms Jesus as “a Spirit from Allah.” (Surat An-Nisa 4:171).

  2. The Bible — teaches that “God is Spirit.” (John 4:24).

  3. Therefore, Jesus is divine, sharing in the very essence of God’s Spirit.

This conclusion is consistent with both the Christian theological framework and the implicit Qur’anic acknowledgment of Christ’s eternal, uncreated nature.

As the Qur’an itself advises in Surat Yunus (10:94), truth-seekers are to confirm revelations through the Scriptures that came before. Upon such confirmation, it becomes evident that Jesus is indeed the eternal Spirit of God—thus, God Himself in nature and being.

6. Final Reflection

Today, I declare without hesitation or doubt that Jesus is the Spirit from God and that the Spirit is God. Hence, Jesus is God. Both the Qur’an and the Bible bear witness to this divine truth.

“God is Spirit, and those who worship Him must worship in spirit and in truth.” (John 4:24)

References

  • Abdul-Haqq, Bassam M. Sharing Your Faith with a Muslim. Grand Rapids: Baker Book House, 1980.

  • Al-Barwani, Sheikh Ali Muhsin. Tafsiri ya Qur’an Tukufu. Dar es Salaam: Islamic Foundation, 1977.

  • The Holy Bible, New King James Version (NKJV). Nashville: Thomas Nelson, 1982.

  • The Holy Qur’an, Translated by Abdullah Yusuf Ali. New York: Tahrike Tarsile Qur’an, 1987.

  • Surat An-Nisa (4:171); Surat Yunus (10:94). The Holy Qur’an.

  • Shimba, Maxwell. Max Shimba Ministries Writings. Orlando: Shimba Theological Institute, 2015.

By Dr. Maxwell Shimba
Shimba Theological Institute
Copyright © Max Shimba Ministries, 2015


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Are Camels “Devils”?

Are Camels “Devils” Yet Eaten? A Theological & Critical Inquiry

By Dr Maxwell Shimba, Shimba Theological Institute

Abstract

This article examines several hadiths and Qurʾānic/biblical texts which appear to label camels as “created from devils” (shayāṭīn), yet simultaneously affords camels products (meat, milk, sometimes even urine) that are used or consumed by Muslims. The paper raises theological, ethical, and scriptural questions: Are these contradictions or resolvable tensions? What do classical and modern scholars say? And how do these positions affect faith, practice, and interreligious dialogue, especially when compared with Judaic/Christian dietary law (e.g. Leviticus)? This is meant as a challenging debate piece.

Background: Texts & Claims

  1. Hadith: “Camels’ resting-places … they were created from the devils.”
    Sunan Ibn Majah 769 records that the Prophet Muhammad said:

    “Perform prayer in the sheep’s resting-places and do not perform prayer in the camels’ resting-places, for they were created from the devils.” (prophetmuhammad.com)

  2. Camel urine / milk as medicine
    Another hadith narrates that some tribes (e.g. ‘Urainah / Ukl) found the climate of Medina unfit for them; the Prophet allowed them to drink camel milk and urine as a medicine, and they recovered. Scholars differ about whether this makes camel urine “najis” (ritually impure), and whether medical use is allowed. (Pejabat Mufti Wilayah Persekutuan)

  3. Camel meat is considered halal
    The general position in Islamic jurisprudence is that camels are lawful (halāl) to eat, since they are among the Anʿām (cattle/grazing animals) that are non-predatory and have flowing blood. (IslamQA)

  4. Biblical law forbidding camels’ consumption
    In Leviticus 11:3-8 and Deuteronomy 14:7-8, the Hebrew Bible states that animals which chew the cud but do not have divided (split) hooves (e.g. camels, rabbits, rock badgers) are ritually unclean and forbidden to be eaten. (YouVersion | The Bible App | Bible.com)

Key Tensions & Questions

The following are points of tension or apparent contradiction, leading to critical questions:

Tension Observations Questions / Challenges
Labeling camels as “created from devils” vs. using them for food If camels are “from devils” in some sense, what does that mean? Is it literal (they are progeny of devils), metaphorical, linguistic/poetic, or functional (because they behave in some “evil” way)? Yet camels’ meat, milk, riding, etc., are widely accepted in Islam. 1. If camels are “devils,” does that render them impure, or morally suspect? 2. If “devils” implies spiritual evil, how is it consistent that they are lawful to eat? 3. Could eating camels imply eating something tainted by “devil” essence? 4. Do scholars interpret “created from devils” strictly, or as a metaphor for stubbornness, mischief, or disruptive behavior? 5. Does this hadith override or conflict with Qurʾānic verses that praise camels (e.g. as signs, for transport)?
Camel urine, a “medicine,” vs purity / ritual law The hadith permitting camel urine as medicine is taken by some scholars as an exceptional measure in an emergency context. Meanwhile, many scholars consider animal urine “najis,” especially under certain schools. There is also modern scientific research on potential antibacterial etc. effects, but with caveats. (E-JOURNAL) 1. If camel urine is impure in most cases, how can it be medicinally prescribed? 2. Was this allowance meant as general, or as specific to time/place/emergency? 3. If modern camels eat different diets and are in polluted environment, is the same ruling still valid? 4. Is there proof (beyond hadith) that the cure was effective, or is this taken on faith? 5. How do Muslims reconcile concerns of purity with use of something considered impure for treatment?
Biblical law vs Islamic law re camels The Hebrew Bible forbids eating camels on ritual purity grounds; Islam explicitly permits camel meat. This creates a strong point of difference in interreligious theological debates. 1. If some faiths classify camels as unclean, why did Islam allow them? 2. Did Muhammad reject or reinterpret biblical purity laws, or does Islam claim independent revelation that changed the rules? 3. Do Jewish and Christian prohibitions still carry moral weight, or are they superseded according to Muslim belief? 4. How do Muslims dialogue with Jews/Christians when the same creature is called forbidden in one faith but lawful in another?

Scholarly Interpretations & Responses

To avoid caricature, here are how Islamic scholars have responded to those tensions:

  • The fatwa on IslamWeb regarding the hadith “camels created from devils” clarifies that this does not mean camels are literally offspring of devils (jinn), but that the expression refers to their nature or behavior — e.g. camels may behave in ways that disturb prayer when they run away, or cause issues in places they rest. (islamweb.org)

  • On drinking camel urine: it is generally treated as an exceptional case for medical necessity; many scholars assert that while the hadith is authentic, it does not establish a general rule that camel urine is pure or to be regularly consumed. (Pejabat Mufti Wilayah Persekutuan)

  • On meat: there is consensus among Sunni schools that camel meat is halal. As long as the animal is slaughtered according to Islamic law, it is lawful. The fact that some animals are labelled “filed under Anʿām” (grazing beasts) in Qurʾān supports that camels are part of the lawful category. (IslamQA)

Additional Critical Questions for Debate

Below are further questions that push at the contradictions more deeply, suitable for scholars, theologians, and students to consider.

  1. Semantic vs Literal Meaning: When a text says camels were “created from devils,” is this a metaphor? If so, what criteria do scholars use to determine metaphorical language in hadiths? If literal, then how does that square with other hadiths or Qurʾān that treat camels positively?

  2. Authority and Interpretation: Who determines whether a hadith’s phrase is literal, metaphorical, or hyperbolic? How much weight do linguistic, contextual, cultural, historical, and medical knowledge play in interpreting these hadiths today?

  3. Medical vs Religious Norms: When a hadith prescribes a remedy (milk + urine), is that command religious or medical? What are the implications if science now shows risks, or if environmental changes make the remedy dangerous? Can religious law adapt?

  4. Purity and Ritual Impurity: If something labeled “from devils” might be considered spiritually impure, does that influence ritual law (e.g. wudu, prayer, handling, etc.) regarding camel meat, urine, or their resting places?

  5. Moral and Ethical Implications: What are the ethical implications of eating animals associated with “evil” in scripture? Does this morally stain the consumer? How is this justified in Islamic theology?

  6. Interreligious Dialogue: How do Muslims respond when interlocutors point to biblical injunctions forbidding camels, to challenge the legitimacy of Islamic law? Is there a theological account of divine revelation supersession, continuity, or divergence?

  7. Consistency and Coherence: Islamic law makes various judgments: camels are lawful, meat is permissible, milk is beneficial, yet some hadiths caution against certain conditions (resting places, urine, etc.). Do all these form a coherent system, or are there internal contradictions?

  8. Contextualization & Time-Boundness: To what extent were these hadiths shaped by the environment (7th-century Arabia) and cultural practices? Could some rulings or sayings have been more applicable then than now? If so, what happens when contexts change (public health, environment, veterinary science, etc.)?

  9. Reliability and Grading of Texts: How strong are the chains of narration for the relevant hadiths? Do weak or less-accepted hadiths contribute to misunderstandings? For example, is there disagreement among scholars about the strength of the hadith that camels are from devils?

  10. Practical Outcomes for Believers: Given these tensions, how are ordinary Muslims supposed to behave? Should they avoid praying in camel resting places? Should they eat camel meat as usual? Should they avoid camel urine even when it was traditionally used? How much of this is theological vs legal vs cultural?

Conclusion

The texts concerning camels in Islamic tradition present challenging tensions: on the one hand, sayings that seem to cast camels in a negative light (“from devils”); on the other hand, camels are lawful animals whose products (meat, milk) are used, and in some cases urine has been permitted in medical contexts.

These contradictions are not necessarily fatal; many theological systems allow for metaphor, specificity, exception, and context. But they raise serious questions:

  • Are some hadiths being misunderstood or taken out of context?

  • Are certain practices (eating camel, using camel urine) justified on grounds of necessity, revelation, or medical benefit, even if they clash with intuitive notions of purity?

  • How do Muslims reconcile these texts with their faith in the consistency and moral coherence of their scripture?

This piece is offered not as an attack but as a call for rigorous scholarly debate. For honest dialogue, clarity of interpretation, transparency about levels of authority (Qurʾān vs hadith vs juristic opinion), and sensitivity to how believers understand these texts are essential.


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What Is Christianity?

What Is Christianity?

By Dr. Maxwell Shimba
Shimba Theological Institute, America
(Originally written on August 15, 2015)

Introduction

The term Christianity is derived from the name Christ. Therefore, a Christian is a follower of Christ. The relationship between the word and its origin is comparable to the way the term American derives from America. The identity of a Christian, therefore, is rooted in being a disciple and follower of Jesus Christ.

The purpose of every Christian is to seek a close fellowship with God the Father. This fellowship is made possible through the redemptive work accomplished by Jesus Christ and the continuing ministry of the Holy Spirit within the believer’s life.

Because God is holy, He cannot coexist with sin. There exists a vast moral gap between humanity and God — the separation caused by sin (Isaiah 59:2; Romans 3:23). Humanity attempts to bridge this divide through religion, good works, or prayers. However, these efforts fall short because human beings remain inherently sinful and incapable of saving themselves (Ephesians 2:8–9).

The Meaning of Christianity

Christianity is a distinct faith compared to other belief systems because it emphasizes a relationship with God rather than religious works. Unlike religions that rely on strict rules or rituals — “do this” and “do not do that” — Christianity centers on an intimate, personal fellowship with God the Father through His Son, Jesus Christ, empowered by the indwelling Holy Spirit.

Christians believe that the Bible is the inspired Word of God and the ultimate authority for faith and practice (2 Timothy 3:16; 2 Peter 1:20–21). They believe in one God who exists eternally in three persons: the Father, the Son (Jesus Christ), and the Holy Spirit — a doctrine known as the Holy Trinity (Matthew 28:19; John 14:16–17).

The Meaning of Religion

Religion may be defined as humanity’s attempt to reach or relate to God through self-effort or ritual. In contrast, the Christian faith is a divinely initiated relationship between God and humankind — established through what God has done for humanity in the sacrificial death and resurrection of Jesus Christ (Romans 5:8; John 3:16).

Therefore, Christianity is not merely a religion but a living faith centered on divine relationship rather than human effort.

Christianity Is Not a Religion but a Relationship

Christianity stands apart from other belief systems because it offers a single way to true fellowship with God: through Jesus Christ. He is the only means of reconciliation between humanity and God. Jesus declared,

“I am the way, the truth, and the life; no one comes to the Father except through Me.” (John 14:6, KJV)

Jesus died for our sins to reveal God’s love and divine plan for humanity (Romans 5:8).

What Is True Faith?

True faith is not defined by external observance of laws but by inner transformation through divine grace. Whereas false religions attempt to solve the problem of human separation from God through moral codes and rituals, true faith acknowledges that only God can restore this relationship — and that He has already done so in Christ Jesus (Ephesians 2:4–5).

True faith recognizes the following essential truths:

  1. All have sinned and are separated from God.
    (Romans 3:23)

  2. The penalty for sin is death and eternal separation from God.
    (Romans 6:23)

  3. God provided a solution through Jesus Christ.
    Jesus died for our sins, taking the punishment we deserved, and rose again to demonstrate that His sacrifice was sufficient.
    (Romans 5:8; 1 Corinthians 15:3–4; 2 Corinthians 5:21)

  4. Salvation comes through faith in Jesus Christ alone.
    Whoever believes in Him, confessing with their mouth and believing in their heart that Jesus is Lord, will be saved.
    (John 3:16; Romans 10:9–10; Ephesians 2:8–9)

Summary: The Meaning of Christianity

Christianity is a unique faith emphasizing relationship over ritual. Its ultimate goal is not moral perfection through works, but restored fellowship with God through Jesus Christ. This relationship is sustained by the transformative work of the Holy Spirit in the believer’s life (John 14:26; Romans 8:11).

While other religions focus on human efforts to please God, Christianity focuses on what God has done to redeem humanity. Therefore, Christianity is the following of Christ — who is God Himself.

Jesus Christ is God.
(John 1:1, John 10:30, Colossians 2:9)

Conclusion

In summary, Christianity is not a man-made religion but a divine relationship initiated by God through His Son, Jesus Christ. It transcends rituals, commandments, and cultural limitations, offering humanity a personal connection with the Creator. As Christians, Americans are called to live out this divine fellowship daily through faith, love, and obedience to God’s Word.

References

Biblical References:

  • The Holy Bible, King James Version (KJV).

  • Isaiah 59:2 — Sin separates humanity from God.

  • Romans 3:23; 6:23 — All have sinned; the wages of sin is death.

  • John 3:16; 14:6 — Jesus is the only way to God.

  • Romans 5:8; 10:9–10 — God’s love demonstrated through Christ’s death and resurrection.

  • 1 Corinthians 15:3–4 — The resurrection as the foundation of faith.

  • Ephesians 2:8–9 — Salvation by grace through faith, not by works.

  • 2 Timothy 3:16; 2 Peter 1:20–21 — The divine inspiration of Scripture.

  • Matthew 28:19 — The doctrine of the Trinity.

Scholarly References:

  • Grudem, Wayne. Systematic Theology: An Introduction to Biblical Doctrine. Zondervan, 2020.

  • Erickson, Millard J. Christian Theology. Baker Academic, 2013.

  • Lewis, C.S. Mere Christianity. HarperOne, 2001.

  • Stott, John R.W. Basic Christianity. InterVarsity Press, 2008.

© Max Shimba Ministries, 2015 (Revised American Edition 2025)
Email: info@maxshimbaministries.org
Website: www.maxshimbaministries.org


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Divine Protection and the Invisible Warfare: A Theological Reflection

 Title: Divine Protection and the Invisible Warfare: A Theological Reflection

By Dr. Maxwell Shimba
Shimba Theological Institute, USA

Abstract

This article explores the theological concept of divine protection from unseen attacks, emphasizing God’s sovereignty and providential care over humanity. Through the lens of biblical theology, it examines the ongoing spiritual warfare between God and Satan, asserting that human peace, safety, and well-being are preserved by God’s continuous intervention. Scriptural references and theological insights are provided to demonstrate that divine protection is not merely a metaphorical construct but a living reality in the believer’s experience.

Introduction

The statement “God is blocking attacks you don’t see” captures a profound theological truth central to Judeo-Christian understanding of divine providence. It affirms that God’s omnipotent hand operates beyond human perception, shielding believers from both physical and spiritual dangers. In Christian theology, the unseen realm is a significant dimension of existence where divine and demonic forces contend for influence over human lives (Ephesians 6:12). The believer’s safety, therefore, is not coincidental but an act of divine orchestration and protection.

The Reality of Spiritual Warfare

The Bible portrays life as a battleground between good and evil. Satan, described as “a roaring lion, seeking whom he may devour” (1 Peter 5:8, KJV), constantly observes humanity, searching for moments of vulnerability. This adversarial posture corresponds with the description in the provided text: “Satan is standing beside you, its eyes constantly fixed on you.”

However, God’s presence acts as a shield against these unseen attacks. In Job 1:9–10, even Satan acknowledges the divine hedge that surrounds those who belong to God:

“Have you not put a hedge around him and his household and everything he has?” (Job 1:10, NIV).

This “hedge” symbolizes divine sovereignty and protection that frustrates demonic schemes. Similarly, Psalm 91 provides an extensive assurance of divine defense against “the terror by night” and “the arrow that flieth by day” (Psalm 91:5), reinforcing the omnipresence of God’s safeguarding hand.

Theological Interpretation of Divine Sovereignty

God’s sovereignty implies that all aspects of human life—peace, joy, blessings, and safety—are under His divine control (Proverbs 19:21). The theological premise here is that God not only foresees danger but actively redirects or nullifies it according to His will. Augustine of Hippo (354–430 CE) articulated this in The City of God, asserting that nothing befalls the righteous without divine permission and purpose.

From this perspective, the believer’s survival and prosperity are manifestations of divine providence. Even in suffering, God’s protection remains active, transforming trials into instruments of growth and testimony (Romans 8:28). The quote—“He is protecting you with each passing moment, steering you away from one misfortune after another”—reflects the continuous process of divine governance over the moral and physical order.

Practical Implications: The Call to Prayer and Faith

Recognizing divine protection calls believers to respond with gratitude, prayer, and faith. Paul’s exhortation to “pray without ceasing” (1 Thessalonians 5:17) underscores the believer’s need to remain spiritually vigilant and dependent on God’s protection. The call to prayer aligns with Jesus’ teaching in Matthew 6:13: “Deliver us from evil.”

Faith becomes the believer’s shield, as Paul metaphorically describes in Ephesians 6:16:

“Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.”

Therefore, believers are not passive recipients of divine favor but active participants in the ongoing spiritual resistance against evil through prayer, obedience, and faithfulness.

Conclusion

The theological reflection above confirms that divine protection is both a doctrinal truth and an experiential reality. God’s unseen intervention shields His people from the destructive intentions of Satan and from calamities that could derail their divine purpose. Every moment of peace, health, and blessing reflects God’s providential care. The believer’s appropriate response is one of thanksgiving, faith, and continual prayer.

Thus, when one declares, “Amen,” it signifies not only agreement but a deep acknowledgment of God’s sovereignty over the visible and invisible realms. Truly, “the Lord shall preserve thy going out and thy coming in from this time forth, and even for evermore” (Psalm 121:8).

References

  • Augustine of Hippo. The City of God. Trans. Marcus Dods. New York: Modern Library, 1950.

  • The Holy Bible, King James Version (KJV).

  • The Holy Bible, New International Version (NIV).

  • Calvin, John. Institutes of the Christian Religion. Grand Rapids: Eerdmans, 1989.

  • Grudem, Wayne. Systematic Theology: An Introduction to Biblical Doctrine. Grand Rapids: Zondervan, 1994.

  • Lewis, C. S. The Screwtape Letters. New York: HarperOne, 2001.

  • Shimba, Maxwell. Theology of Divine Protection and Providence. Orlando: Shimba Theological Institute Press, 2023.


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Tuesday, December 2, 2025

🔥 Epignosis Daily Devotional Sermon

 🔥 Epignosis Daily Devotional Sermon

Title: “DUNAMIS: Power for Miracles, Wealth, and Influence”
Scripture: “For God has not given us the spirit of fear, but of power, and of love, and of a sound mind.” — 2 Timothy 1:7 (KJV)

Introduction: Understanding the Dunamis Within

Beloved Shimba family, the Apostle Paul’s letter to Timothy carries a divine revelation that every believer must awaken to — God has not given us fear! Fear is not from God; it is a counterfeit spirit from the enemy, designed to paralyze your faith and mute your spiritual authority.

Instead, God has deposited within us power — in the Greek, DUNAMIS! This is not ordinary power; it is miracle-working power, the very energy that raised Jesus Christ from the dead (Ephesians 1:19–20). Dunamis is divine capacity — a supernatural force residing in you to produce extraordinary results.

1. Dunamis Is Power for Miracles

The word dunamis appears over 120 times in the New Testament, and it always points to explosive, dynamic ability. Jesus said in Acts 1:8:

“But ye shall receive power (dunamis) after that the Holy Ghost is come upon you…”

When the Holy Spirit came upon you at salvation, miracle-working potential was born in you. This means you don’t need to pray for power — you carry it! The same dunamis that opened blind eyes, healed the sick, and raised Lazarus from the dead dwells in you right now.

💥 You are not waiting for a miracle — you are the miracle waiting to happen!

Every time fear and timidity leave your heart, the dunamis within is free to flow. Your words, your touch, and your faith become divine channels through which God manifests His greatness.

2. Dunamis Is Power for Moral Excellence

Paul wasn’t just talking about outward miracles. Dunamis also refers to moral power and excellence of soul.
This means the Holy Spirit gives you the strength to live above sin, temptation, and compromise. The power of God doesn’t just heal your body — it also transforms your character.

Through dunamis, you have power to love those who wrong you, power to forgive, and power to walk in holiness. Philippians 2:13 reminds us:

“For it is God which worketh in you both to will and to do of His good pleasure.”

That inner working is dunamis! It’s the divine engine room that produces righteousness, patience, and faithfulness.

3. Dunamis Is Power for Wealth and Influence

The same word dunamis also means the power and influence that belong to wealth.
Deuteronomy 8:18 declares:

“But thou shalt remember the Lord thy God: for it is He that giveth thee power to get wealth…”

That “power” is dunamis! God empowers His children not just to survive but to influence nations, fund the Gospel, and reign in life through divine ideas and favor.

When you walk in dunamis, you become a magnet for opportunities. Divine creativity flows through you. You become a solution-provider, an influencer, a kingdom financier.

You are not designed to beg — you are anointed to build, lead, and bless!

4. Dunamis Is Power in Numbers and Unity

Another dimension of dunamis refers to power arising from numbers.
When believers unite in prayer, faith, or vision, spiritual energy multiplies. That’s why Jesus said, “Where two or three are gathered in my name, there am I in the midst of them” (Matthew 18:20).

Shimba family, never underestimate the power of agreement. When your family prays together, works together, and stands together in love, you release corporate dunamis! The Holy Spirit moves in multiplied strength when unity reigns.

5. Dunamis Is Power Resting Upon Armies

Finally, dunamis also means power resting upon armies.
We are God’s end-time army, equipped not with carnal weapons but with the might of the Spirit. (2 Corinthians 10:4)
The enemy fears a believer who knows his power in Christ. Satan’s worst nightmare is a family awakened to their dunamis identity.

When you pray, decree, and walk in faith, you release the armies of heaven to move on your behalf. You become unstoppable, immovable, and unshakable.

Conclusion: Activate the Dunamis Within

The dunamis of God is already in you. It is not coming; it is present. But fear, doubt, and timidity can suppress it.
As you meditate on God’s Word and walk in boldness, that power comes alive.

🔥 Say this with faith:

“I refuse fear! I am filled with the Spirit of power, love, and sound judgment. The miracle-working power of God is alive in me. I am anointed for signs, wealth, influence, and dominion. I walk in dunamis every day!”

Prayer

Heavenly Father, thank You for the dunamis power You have placed within us. Help us to walk boldly, heal the sick, influence our world, and glorify Your name through the power of the Holy Spirit. We reject fear, and we activate divine strength, creativity, and wisdom. In Jesus’ mighty name, Amen!

Declaration for the Day

🕊️ “Today, I operate in the dunamis of God — miracle power, moral strength, wealth-producing ability, and kingdom influence. I am unstoppable because Christ lives in me!”


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An Academic Inquiry into the Muslim Prayer for Guidance: A Theological and Philosophical Analysis

Title: An Academic Inquiry into the Muslim Prayer for Guidance: A Theological and Philosophical Analysis
By Dr. Maxwell Shimba, Shimba Theological Institute

Abstract

This article explores a central paradox within Islamic devotional practice: the persistent plea for divine guidance found in the Muslim Salah (prayer), particularly in the recitation of Surah Al-Fatihah—“Guide us to the straight path.” The study raises theological and philosophical questions regarding the implications of this repeated request among adherents who claim certainty in their faith and finality in the prophethood of Muhammad. The analysis aims to engage in a scholarly and interreligious debate concerning the concepts of assurance, faith, and divine direction in Islam.

Introduction

In Islam, Muslims are required to perform Salah five times daily, each beginning with the recitation of Surah Al-Fatihah, the opening chapter of the Qur’an. A central petition within this chapter is the plea: “Ihdina al-siratal mustaqim”—“Guide us to the straight path” (Qur’an 1:6). This continual request raises theological questions: if Islam is believed to be the final and perfect revelation of divine truth, and if the believer already possesses the complete path through Muhammad’s message, why must one continually ask for guidance? Does this repetition indicate a lack of spiritual assurance or internal uncertainty about salvation and truth?

The Central Paradox of Islamic Certainty

Islam presents itself as the culmination of divine revelation, asserting that Muhammad is the “Seal of the Prophets” and that the Qur’an is the uncorrupted word of Allah. Yet, paradoxically, its adherents repeatedly ask for divine direction toward the right path.

This contradiction provokes critical theological inquiry:

  • If the Qur’an is the final revelation and Islam is the straight path, why is further guidance necessary?

  • If Muslims already walk in the light of truth, why the daily confession of needing direction?

  • Does this prayer imply a lack of confidence in the sufficiency of Muhammad’s message?

  • Or does it reveal a deeper recognition that human beings, even within Islam, are uncertain of divine favor and salvation?

The Christian parallel, by contrast, presents believers as having assurance through Christ—“I am the way, the truth, and the life” (John 14:6)—not needing to ask for the way, but rather to walk in it.

The Psychological Dimension of Repetitive Supplication

From a psychological and existential perspective, continual pleading for guidance may reveal an underlying sense of spiritual insecurity. In Islamic theology, salvation is not guaranteed, and Allah’s judgment remains ultimately unknowable. Therefore, the daily plea, “Show us the straight path,” might be viewed as an expression of fear and uncertainty rather than confidence in divine relationship.

This raises further philosophical questions:

  • Can true faith coexist with perpetual uncertainty?

  • If divine guidance must be continually requested, does it imply that Allah has not yet provided a complete revelation?

  • Does the repetitive structure of the prayer suggest a mechanical or ritualized form of devotion devoid of relational assurance with God?

  • Why is there no final rest or peace in knowing one already stands in the “straight path”?

Theological Implications

Islamic scholars argue that Surah Al-Fatihah expresses humility before Allah and continual dependence on His mercy. However, this explanation does not fully resolve the underlying tension. In Christian theology, humility is expressed in thanksgiving for already-received salvation, not in repetitive uncertainty. The Apostle Paul wrote, “Let us therefore come boldly unto the throne of grace” (Hebrews 4:16), highlighting confidence in divine acceptance—something seemingly absent in the Islamic framework of guidance.

If Muslims already believe Muhammad’s revelation is the final truth, then logically, there should be no need for continued petitions for direction. The perpetual repetition of this plea suggests that even the faithful Muslim remains unsure whether he truly walks in divine favor.

Comparative Theological Reflection

A comparison between Islamic and Biblical theology reveals a critical distinction:

  • In Islam, believers seek to find the straight path through obedience, ritual, and guidance-seeking.

  • In Christianity, believers walk on the path because Christ Himself is the path.

This distinction underscores the relational difference between knowing about God and knowing God personally. Christianity emphasizes assurance and intimate fellowship with the Creator, while Islam emphasizes submission and uncertainty about divine acceptance.

Conclusion

The Muslim prayer for guidance, repeated five times daily, opens an essential space for academic and theological dialogue. It invites questions that challenge the internal consistency of Islamic theology:

  • If the Muslim already possesses divine truth, why seek it repeatedly?

  • If Allah has already revealed the straight path, why does the believer still plead to be shown it?

  • Does this imply that Muhammad’s revelation was incomplete or that divine truth in Islam is perpetually uncertain?

Such questions do not seek to mock Islamic devotion but to encourage deep theological reflection on the nature of faith, assurance, and relationship with the Divine. A religion confident in its revelation would not need to plead continually for what it claims to already possess.

References

  1. The Qur’an, Surah Al-Fatihah (1:1–7).

  2. The Qur’an, Surah Al-Baqarah (2:2) – “This is the Book about which there is no doubt, a guidance for those conscious of Allah.”

  3. The Bible, John 14:6 – “I am the way, the truth, and the life.”

  4. The Bible, Hebrews 4:16 – “Let us therefore come boldly unto the throne of grace.”

  5. Al-Ghazali, Ihya’ Ulum al-Din, Vol. 1 – Discussion on prayer and divine guidance.

  6. Watt, W. Montgomery. Islamic Philosophy and Theology. Edinburgh University Press, 1962.

  7. Cragg, Kenneth. The Call of the Minaret. Oxford University Press, 1956.


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An Academic and Theological Debate on the Adam–Moses Encounter in Sahih al-Bukhari 6614

 Shimba Theological Institute

By Dr. Maxwell Shimba
Title: An Academic and Theological Debate on the Adam–Moses Encounter in Sahih al-Bukhari 6614

Introduction

One of the most puzzling hadiths recorded in Sahih al-Bukhari (6614) presents an alleged dialogue between Prophet Adam and Prophet Moses. According to this narration, Adam and Moses were engaged in an argument in which Moses blamed Adam for causing humanity to be expelled from Paradise. Adam, in response, claimed that his sin was predestined forty years before his creation, thereby refuting Moses three times.

This account raises profound theological, logical, and philosophical questions—especially when examined through the lens of divine justice, prophetic infallibility, and the nature of human responsibility. From a scholarly and academic perspective, this narration challenges both the coherence of Islamic predestination (qadar) and the moral consistency of divine judgment as presented in the Qur’an and Hadith literature.

Text of the Hadith (Sahih al-Bukhari 6614)

“Adam and Moses argued with each other. Moses said to Adam, ‘You are Adam whose mistake expelled you from Paradise and caused mankind to come down to the earth.’
Adam said to him, ‘You are Moses whom Allah selected as His messenger and as one to whom He spoke directly. Yet you blame me for something which Allah had decreed for me before He created me?’
So Adam confuted Moses three times.” (Sahih al-Bukhari, Vol. 8, Book 77, Hadith 6614).

Central Theological Questions

1. How did Adam know he was destined to error forty years before his creation?

If Adam was not yet created, how could he have knowledge of divine decrees that predated his own existence? Islamic theology teaches that Adam was created as the first human being and received consciousness after being given life. Therefore, it is inconsistent to attribute to him awareness of events or decrees made before his existence.

This leads to a crucial theological question: Was Adam’s knowledge revealed to him post-creation, or is this a constructed narrative to justify human sin through divine determinism?

2. When did time, days, and years begin in Islamic cosmology?

The hadith mentions “forty years” before Adam’s creation. But within Islamic teachings, time itself was created by Allah. If Adam’s error was decreed forty years before creation, this implies a measure of “years” before the creation of time—an internal contradiction.

From a Biblical and Christian theological perspective, time began with creation itself (Genesis 1:1). In the Bible, Adam began to age after his disobedience (Genesis 3:17–19), linking mortality directly to sin. Yet the hadith introduces a pre-creation chronology that has no coherent theological foundation.

3. Why would Allah create Adam to err and then judge him?

If Adam’s sin was predetermined, then judgment becomes morally problematic. How can divine justice hold Adam responsible for an act he was created to commit?

This introduces a moral paradox in Islamic theology: if Allah decreed Adam’s fall, then Adam is innocent of moral failure. Conversely, if Adam acted freely, then divine predestination (qadar) cannot be absolute.

Thus, the question remains: Is divine justice compatible with a pre-decreed sin?

Extended Critical Questions

  1. If Adam’s sin was written forty years before his creation, then does human repentance have any real meaning, or is it an illusion under divine predetermination?

  2. Does this hadith indirectly absolve Adam of moral responsibility, thereby nullifying the Islamic doctrine of tawbah (repentance)?

  3. How can a prophetic figure like Moses, who spoke directly with Allah, be “defeated” three times by Adam in a theological argument that contradicts divine justice?

  4. If Allah decreed Adam’s sin, did He also decree Satan’s rebellion? And if so, can Satan justifiably claim innocence under the same logic?

  5. Why does this hadith suggest debate and conflict between prophets, contradicting the Qur’anic portrayal of prophets as harmonious servants of Allah’s will (Qur’an 6:84–90)?

  6. Is this narration metaphorical or literal? If metaphorical, what divine purpose does it serve? If literal, how can two prophets from vastly different eras converse—does this suggest a temporal collapse that defies known cosmology?

  7. If Adam was aware of divine decrees before his creation, was he coexistent with Allah’s knowledge? Would that not imply an eternal consciousness in Adam, thereby contradicting tawhid (Islamic monotheism)?

  8. Why is Adam portrayed as “winning” an argument based on predestination, which seemingly undermines the moral accountability of all humankind?

  9. Does this hadith support fatalism rather than free will? If so, how can Islam maintain moral order and divine justice?

  10. Why is this narration not found in the Torah or the Bible, which describe Adam’s sin as an act of free disobedience rather than divine compulsion?

Biblical Contrast

In Biblical theology, Adam’s transgression was not decreed but resulted from the free choice to disobey God’s command (Genesis 3:6–7). Divine justice in Scripture is based on responsibility, not predestination. Romans 5:12–19 explains that through one man’s disobedience, sin entered the world, yet redemption through Christ restores what was lost.

In contrast, the hadith narrative undermines accountability by implying that Adam had no choice—thus making divine judgment appear arbitrary and unjust.

Conclusion

The Adam–Moses debate in Sahih al-Bukhari 6614 raises serious philosophical and theological inconsistencies when examined critically. It challenges the nature of free will, divine justice, and prophetic harmony within Islamic belief. If Adam’s sin was decreed before creation, then sin, repentance, and divine judgment lose their moral and logical coherence.

From a Biblical-theological standpoint, this hadith seems to transfer responsibility for human sin from man to God—a notion that conflicts with the scriptural portrayal of a just and holy Creator who grants humanity true moral agency.

The question thus remains: Was Adam truly responsible for his sin—or was he merely fulfilling a divine script written before time began?

By Dr. Maxwell Shimba
Shimba Theological Institute – Department of Comparative Theology and Apologetics


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