Consultation on American Evangelicals and Islam

As any observer of contemporary media well knows, the religion of Islam and its Muslim adherents have for some time been at the center of much public attention. Previously, American evangelicals have responded to Islam in various ways. Some regard Islam with fear and condemnation. These view Islam primarily in terms of terrorism and violence. Islam appears here as a threat to Western faith and values. Consequently, there is a tendency to demonize Islam as a religion and Muslims as a people. Another view, which appears naïve to many, is that Islam is a peaceful religion and has nothing to do with terrorism. Unfortunately, together these views produce confusion and paralysis among rank-and-file Christians. Not surprisingly, many evangelicals have opted for a posture of silence. In this case, urgent and pressing questions among evangelicals remain mostly dormant. Sadly, evangelicals with opposing perspectives more often than not, talk about rather than to each other.

Yet it has been rightly said that Christian responses to Islam and Muslims in the post-9/11 world represent “a struggle for the soul of the Christian faith”. How individual Christians, congregations, and the larger church engage with their Muslim neighbors and with Islam generally has tremendous import for the mission of Christ’s church and for Christian witness worldwide. This conundrum is true around the world and is increasingly as relevant in North American communities, large and small.

Against this backdrop consultation organizers convened an “intra-evangelical” conversation with approximately 55 evangelical leaders across a broad spectrum of perspectives, values and commitments committed to the work of the Church as it relates to Muslims.[1] The consultation occurred August 24-26, 2017 at Calvin Theological Seminary in Grand Rapids, Michigan (with beautiful weather made to order!). The aim of the consultation was to create a safe space for evangelicals—academics, church leaders, pastors and missionaries—to have fruitful conversations about our respective hopes, fears and questions as we seek to embody a faithful witness in the churches. It also strove towards constructive conversations that move beyond paralysis and demonization, aiming at an effective Christian witness in these times. Finally, it sought to identify or create actionable theological resources to root interfaith engagement deeply within approaches to Christian discipleship across denominational lines.

While the American context was the focus, input came from leading majority world voices, particularly Africa, Asia and the Middle East. Organizers understood that living in an age of the global church requires wisdom from those parts of Christ’s body for the American church to properly and effectively continue to play its leading role in global missions. The hope is that this gathering will spur on future smaller consultations that bring together Muslims and evangelicals to discuss pressing issues and tensions that exist between Christians and Muslims in America. Several participants are already engaged in these types of conversations and projects with Muslims. For example, Fuller Seminary, Columbia Theological Seminary, and Pentecostal Theological Seminary regularly teach courses involving engagement with the reality of Islam and its adherents at various levels of theological and dialogical discourse.

The planning team for this consultation included John Azumah, (Professor of Islam and World Christianity, Columbia Theological Seminary & Senior Associate for Islam for the Lausanne Movement), Matthew Krabill (Ph.D. Candidate, Fuller Theological Seminary), and Cory Willson (Assistant Professor of Missiology & Director of the Institute for Global Church Planting and Renewal, Calvin Theological Seminary). Richard J. Mouw (Professor of Faith and Public Life & President Emeritus, Fuller Theological Seminary) contributed his experience and role in the American evangelical community and his efforts to help secure substantial funding from the Henry Luce Foundation. All the meetings were particularly well organized and implementation was first-rate. Special thanks are due to Matt Krabill and Cory Willson for all of their hard work in facilitating!

There were many excellent presentations and panel discussions. Much of the conversation was framed around previous documents put together on the topic of Islam by the Association of Theological Schools (https://www.ats.edu/) and the Lausanne Third Congress (www.lausanne.org/). The journal Evangelical Interfaith Dialogue (http://evangelicalinterfaith.org/) was also a helpful resource. However, the rich diversity and wide range of experience of the consultation participants turned out to be the main resource for the week’s work.

A special edition of the Evangelical Interfaith Dialogue journal will focus on Islamophobia in America and will include contributing authors from Christian and Muslim communities. The special edition of the journal will draw on what is discussed at the intra-evangelical consultation. Selection of Muslim contributors will be based upon existing relationships and ongoing collaboration with participants in the consultation or their ability to speak to Christian-Muslim engagement in the United States. For example, Marsha Snulligan-Haney in Atlanta, Georgia and Jim Mullins in Tempe, Arizona are engaged in ongoing collaboration and relationships with the Muslim communities in their areas. Having contributed to EID on this topic myself in the past (“A Brief Response to Islamophobia by a Pentecostal Observer” (Fall 2016), 40-41, I particularly look forward with anticipation to this upcoming issue. Topics of the special edition will include issues such as:

• The plurality of “Islams;”
• The meaning of “jihad;”
• What is generating the current Islamophobia;
• Practical resources to help local congregations and communities engage Muslims.

Personally, I found the morning homilies particularly helpful. Rich Mouw opened up the first day with by insisting that Islamophobia involves a refusal to view human beings as God sees them—that is, as created in God’s image. The next morning Jul Medenblik, President of Calvin Theological Seminary, challenged us to remember the gracious blessing of Elisha the prophet in response to the request of the healed Syrian general, Naaman, for forgiveness when returning to serve under his pagan king with the temple presence it involved (2 Kings 5:19). Finally, Mark Labberton, President and Professor of Preaching at Fuller Theological Seminary, boldly exhorted us to fear God rather than man, and thus, to serve God courageously.

One of the blessings of this consultation for me, and perhaps of special interest for readers of The Pneuma Review, was the participation of other Pentecostals. These included Antipas Harris, Associate Professor, Practical Theology and Ministry at Regent University, Associate Director, Doctor of Ministry program, and Founding Director, Regent Youth and Urban Renewal, and Clifton Clarke, Associate Dean for the William E. Pannell Center for African American Church Studies and Associate Professor of Black Church Studies and World Christianity, Fuller Theological Seminary. An ordained Bishop in the Church of God, Dr. Clarke has served as a pastor in England, Ghana, and the United States. He is also CEO of the Global Empowerment Network, where he has trained Christian leaders internationally to effectively engage the Muslim world for Christ. He gave a rousing presentation on the Nation of Islam that was especially riveting.

My own panel presentation stressed overcoming the paralyzing reality of fear through the power of the Holy Spirit in authentic relationship. I identified the root of fear in the insecurity and uncertainty of exposed and ashamed humans in the holy presence of God (Genesis 3:10). Thus, theologically the root of fear may be described in terms of human insecurity and anxiety before God. Understandably, those who are least secure in their relationship with God may be most fearful. Perfect love casts out fear. I warned against projecting one’s fear (or lack of godly fear) onto religious others as in Abraham’s unfortunate encounter with Abimelech. He assumed that Abimelech lacked true godly reverence (lit. fear). Thus Abraham sought to justify his own unrighteous behavior (deception and manipulation) toward someone of another religious background (Gen 20:11). Yet God lovingly warned the religious other, who appropriately reprimanded Abraham. Could it be that Islamophobia, especially if entertained by Christians, is repeating ancient history? If so, who will God warn and who will be rebuked? Furthermore, I described the work in Knoxville, Tennessee of local Focus Group Pastors dealing with Islamophobia in the region at the congregational level, community relational efforts through local meals and conversation (“A Seat at the Table” or ASATT), and cooperation with local Muslim neighbors and partners, as examples of authentic relationship building in settings of religious diversity that are, by God’s grace and goodness, producing positive results.

Most of this consultation was an “invitation only” discussion between “experts”. Accordingly, the public forum on Friday evening, which was very well attended, filling CTS chapel, was particularly delightful. I greatly enjoyed the panel discussion led by Dr Rich Mouw on “Learning to Engage Our Muslim Neighbors”. It was a diverse and experienced panel, including Michal Muelenberg, with an earned PhD in Muslim-Christian Relations and active in the field of Muslim-Christian peacemaking; John Azumah (see above); Rich Mouw (see above); Marion Larson, Professor of English and Co-Chair of the English Department at Bethel University (St. Paul, MN), who has been involved in interfaith engagement efforts; and Rick Love, a professional Mediator and Conflict Resolution Practitioner and President of Peace Catalyst International, an organization focused on peacemaking between Christians and Muslims. John Azumah, who converted to Christ out of Muslim family background, offered some particularly startling insights from that perspective. It was a special blessing for me personally to have The Pneuma Review editor, and my good friend, Raul Mock, present during this provocative and informative public panel discussion.

Finally, an example of a private conversation is telling. Sitting around a table in the beautiful garden courtyard of CTS with our box lunches, a few of us were processing the presentations and discussions thus far. One brother mentioned that a subject we hadn’t addressed directly is reverse evangelism. What about the fear many Christians have that friends and family will convert to Islam? Another brother promptly replied: “If Christ can’t ‘compete’ in the public marketplace, then I’m ‘betting’ on the wrong horse!” Both of us immediately agreed. I added that with everywhere I’ve been, and everyone I’ve met, and every religion that I’ve encountered, I am more convinced than ever that “the gospel of Jesus Christ is still the best thing around!” Amen?

In my opinion, all in all the consultation “American Evangelicals and Islam” was an excellent experience. Two ideas are particularly encouraging and inspiring for me. First, that evangelicals are working together on this much-needed topic at such an intense level is amazing. I do hope there will be much more work of this kind to follow soon. Second, the tone of the meeting was amazingly constructive and positive. I am persuaded that these women and men are committed to living out their faith in the Lord Jesus Christ in a multi-faith world with true Christian integrity. I believe the Lord will bless that commitment.

Postscript: One of my many special pleasures in the consultation was working together with my friend John W. Morehead, of Multi-Faith Matters. Pneuma Review readers can check out John’s summary meeting reflections at http://www.evangelicalfrd.org/single-post/2017/08/28/Summary-reflections-on-Calvin-consultation

 

[Editor’s note: Read Antipas Harris’ report: “How Can Christians and Muslims Relate?“]

Notes

[1] This article is adapted and condensed from a combination of consultation papers and personal observations.