Gimme that Old Time Religion: WHY this site?

Contact me fahznab@mac.com

This blog began in 2010 during a pivotal moment—set against the backdrop of the World Cup and the Lausanne Congress on World Evangelization in Cape Town. At the time, I was wrestling with my missiological writings after completing a degree in diplomacy. Though the blog never fully took off in those early years, it became a valuable repository for my reflections, particularly as my studies in medieval philosophy, theology, and the historical Jesus deepened when we arrived in Rome in 2011.

I also started tweeting under a profile photo my daughter took for her portfolio when applying to photojournalism school. https://x.com/fahznab. This account has been heavily suppressed recently and shadowbanned due to my opinions on world-wide persecution and reposting on the genocide in Gaza.

From those early days until 2018—when we returned to the United States after pastoring in Rome—this space evolved alongside my academic and theological journey. Yet, at its core, my focus has remained steadfast: faithfully serving as a Humanitarian Missionary Evangelist (International Worker in Alliance terms) alongside Gloria for as long as we are able, properly representing the legacy of Albert Benjamin Simpson the founder fo The Christian & Missionary Alliance, and advocating for the developing world, where we have spent much of our lives. I am into my 40th year and Gloria is fast approaching 50 years in service cross-culturally.

This blog is, in many ways, a reflection of that journey—bridging missiology, theology, and historical inquiry with a deep commitment to those often overlooked by the structures of power. Simpson, in many ways, shaped modern evangelicalism—both in its strengths and its shortcomings. Yet his vision, like much of evangelical thought, was shaped by theological categories that often overlooked the Jewish foundation of the faith.

However, ABS remained deeply sensitive to the Jewish people, and it is no coincidence that his former property—Nyack College in upstate New York—was recently acquired by the Hasidic pacifist sect Viznitz. Notably, A.B. Simpson and his wife’s remains, originally buried on the property, were recently relocated to a public cemetery.

My work seeks to recover that foundation, engaging with the historical Jesus within the context of Judaism—not as an abstract figure of Christian theology, but as the fulfillment of Israel’s covenantal destiny. This means reassessing not just Jesus’ message, but the entire trajectory of how Christianity distanced itself from its Jewish roots. Nevertheless, I am not an advocate for the recent Hebrew roots movement nor the theologies of most of our brethran within the ‘Messianic Jew’ movement.

My goal is to carry Simpson’s vision forward while reorienting evangelicalism toward a more authentic understanding of its foundation in Israel’s faith—not just as an intellectual exercise, but as a necessary correction for the movement’s future.

This realignment began during COVID-19, while preparing to return to Italy with the US Alliance, and work more directly with Muslims and the many refugees and immigrants from Africa and Asia. While listening various podcasts, I encountered Jo (known as Red Judaism), an Orthodox Jew who has brought remarkable insights to light. Jo’s work ties together a wealth of research and content on Islam and his proper understanding of the Quran, validating much of the bold apologetic ministry of Jay Smith and his Pfander Films Channel, yet while not endorsing such a confrontational approach.

Thus, I deeply appreciate the research Jo , Jay et al have made accessible on The Standard Islamic Narrative (SIN), which has significantly deepened my understanding. Having studied Islam for many years, I could never accept that such a movement didn’t have a revisionist history so prevalent with Rome since it was even closer to Judaism’s epicenter. Such a suspicion is clear and blatent, yet ‘was eased over’ by Jo’s Jewish perspective, whereas Jay and others like Dan Gibson provided data that certainly could be used in a very direct way, which is not my style.

Jo’s research—born from years of struggle, rejection, and hardship—has illuminated a path I was ready to explore. Many listeners dismiss Jo’s insights because they get caught up in the tone of his delivery rather than engaging with the substance of his arguments. But if we humble ourselves, set aside our biases, and truly listen, there is much to learn.

After wrestling with the traditions of both Eastern and Western Christianity and engaging deeply with the teachings of figures like Thomas Aquinas while researching and writing on Meister Eckhart a decade ago, I found Jo’s work resonating profoundly with my pacifist Anabaptist convictions, even though I way fall short in embodying such a lifestyle and devotion.

In engaging with Muslims, I believe we need to move beyond attacking the legitimacy of the Quran. Instead, we should reason together, following the inspiration behind the Ahsana ulHadith, (early formative narratives) and search for the author’s original intent (through judeo-arabic and the missing harakat and other markings). This requires understanding the Quran’s Judeo-Arabic roots and examining it within its historical and linguistic context.

The evolution of languages is key here—just as Hebrew influenced the Septuagint (LXX), Koine Greek, Judeo-Aramaic, and early Arabic, we see this same interplay in Ladino and the forms of Yiddish that evolved in Western and Eastern Europe. To fully grasp “classical Arabic,” we must understand its development, infused with what I’d call “Hebrewisms” or “Ismaelisms.”

As followers of Jesus, we may find ourselves akin to the Sabians mentioned in Surah 42 of the Quran—a kind of proselyte pilgrim committed to the Noahide laws (which Acts 15 echoes). This contrasts with the Christianity often equated with Christendom—a system many Muslims associate with Crusades, conquest, and Western decadence.

Instead, we are called to be archaeologists of language and history, uncovering the contextual meaning of ancient texts without imposing rigid modern standards. For example, Greek allowed for abstraction and conceptual expression that complemented Hebrew’s illustrative and verb-driven essence. Yet Hebrew itself was always contextualized into the local languages where Jewish communities lived and practiced their faith.

When it comes to religious unity, perhaps we need a fresh framework: let us consider calling ourselves Messianic Hebrews, grafted into the “Cultivated Olive Tree” described in Romans 11:24. This invites us to wrestle with the deeper question: What is the “old faith”? On this, I find common ground with Jo’s effort to document the narrative of the cultivated olive tree as a historical corrective. For me, this concept reinforces my commitment to proclaiming the gospel of JESUS CHRIST and calling others to the obedience of faith revealed in Scripture—faith rooted in the Abrahamic Faiths. I have not met a better exegitical commentator on the New Testament than Jo.

The term “Injil” in Islam refers to the original Gospel revealed to Jesus (Isa) by Allah, distinct from the Christian New Testament, which Muslims believe has been altered over time. Recognizing the Jewish context of the original Gospel suggests it could be viewed as a collection of Messianic, Mishnaic instructions. This perspective emphasizes the importance of understanding its Jewish roots before developing doctrinal and systematic theological approaches.

This includes NOT condoning an ‘insider approach’ to Islam but sensitive to its practice in pursuing peace and godliness, rather helping Muslims to truly understand Jesus of Nazareth as the Injil (New Testament) with its writers as messengers. Some interpretations within Islam identify the three messengers with Peter (Shamom), Paul (Bulus), and John (Yuhanna). This is not a universal view and is largely derived from external historical traditions rather than the Quran itself. In this context, Paul is viewed as a positive figure preaching monotheism and it is ‘His gospel’ ‘the announcement of ungodliness in the power of the cross’ that I proclaim. Obviously, the Maimondean infused thought within today’s Judaism and Islam unequivocally still rejects the cross or misundertands it.

While I hold and am more inclined to defend doctrinal statements, creeds, and confessions, my faith in Christ and union with Him prioritize action and obedience. I often venture where angels fear to tread, adopting positions and convictions with fervor, yet I recognize the need for humility and grace in my spiritual journey and believe me Jo has given me many a ‘tongue lashing’ but it has been for my good.

Evangelism is deeply ingrained in my identity. Recognizing the importance of being well-informed to address others’ questions, I have dedicated over a decade to formal theological study during my four decades of missionary work, honing my ability to pose and answer challenging inquiries. This extensive learning has not shaken the Christian faith I’ve held since childhood; rather, it has deepened my understanding. Additionally, stories from my grandparents and family who interacted with Jewish communities in Eastern Europe before the Second World War have now found clarity, enriching my perspective on our shared history.

Moreover Historical Jesus studies often attract individuals seeking to “deconstruct” their faith, my engagement with such academic and skeptical literature has only reinforced my convictions. Many scholars in this field, despite their critical methodologies, inadvertently highlight a prevalent gap: a comprehensive understanding of Judaism. This lack of depth often leads to interpretations that, perhaps unintentionally, underscore the necessity of integrating Jewish contexts to fully grasp the historical narratives of Jesus and Paul. Such perspectives can challenge established doctrinal positions, including my own, prompting a reevaluation of traditional interpretations.

The Christian & Missionary Alliance serves as my ministerial and spiritual sanctuary, a community that embraces diverse perspectives while maintaining a shared commitment to refining our beliefs through Scripture. Together, in understanding the Abrahamic Faiths, we have the opportunity to better proclaim and demonstrate the love of Jesus Christ—the Christ—to one another and the world. As we affirm within the Alliance, “All of Jesus to all the world.”

International Worker/ Evangelist/ Teaching Pastor now with The Christian & Missionary Alliance, serving for over 40 years through many lands with Operation Mobilization Ships and Korean Ship MV Hannah. After OM Ships we served as family with a Swedish NGO aiding children at RISK, Ligonier Ministries and since 2011 in Italy, first based in Rome (Alliance Church of Peru), and now in Milan with Alliance Diaspora Ministries. Born in Cleveland Ohio (1962) with ‘a silver spoon in my mouth’ from two very different Eastern European German Refugees displaced by WWII (East Prussian & Danube Schwabian) eventually to the USA. Both lost their childhood and raised me to have a long blessed one.

Machinist and Tool & Die repair 1979-1984

AA Religious Studies, Prairie Bible College 1989
BA Organizational Management, Warner University 1997
MATS Reformed Theological Seminary, Maitland, FL 1997
MA Diplomacy, Norwich University 2009
BA Filosofia, Pontifical Salesian University Rome 2013
Post - Graduate Studies Medieval Philosophy and Theology - Pontifical University of Thomas Aquinas 2014–2018 with the Dominican Order’s historian Walter Senner (1947–2020) wrote a 10/10 thesis on Meister Eckhart but was ‘dragged over the coals’ by the Monks, who first tried to kill me with their ‘dead language’ Latin. After 8 tries I finally passed their Latin exam on the ‘easy’ texts of their dear Thomas. Just an eternal student who is still trying to learn.

My CV

👉 https://1drv.ms/b/c/c3d4b81154a7f3a4/EaTzp1QRuNQggMNqUAAAAAABL4rNhJbW_gPi_FENFObvsQ

Dedication

“For the Earth Shall be Filled

with the Knowledge of the Glory of the Lord

as the Waters Cover the Sea.”

Habakkuk 2:14

My writings are

Dedicated to former Doulos Ship Mates

Lilliana Torres Bourguet ❤️ (1956-2022)

and her husband Carlos Torres

From Argentina