Reaching Islam: History, Barriers, and Connection Points
In light of the persecution of our dear brothers and sisters in Africa by radical jihadist groups and a growing interest in Islam in our nation and the Western world, I figured it would be appropriate to share a few thoughts on reaching Islam — what worked, and what did not work.
One main belief that divides Islam from Christianity is the belief in the legitimacy of the Old Testament manuscripts when it comes to understanding that Israel is the chosen people of God.
If Muslims can realize that the way God worked through Israel does not exclude them from Yahweh’s love but is an example to the world of His love and redemptive power, it could be a paradigm shift in their understanding of the text. God’s story of redemption through His people, His story, and history are given to us as a great resource to reach the nations and to help the world understand who He is and His heart for the world.
“Behold, I am the LORD, the God of all flesh. Is anything too hard for me (Jeremiah 32:27)?”
History of Islamic Relations with Christians and Evangelism:
During the Medieval period, several campaigns were initiated to convert pagans to Christianity. It began with Charlemagne and penetrated the Crusades.
Charlemagne, a European King in the 8th and 9th centuries, was the first to initiate this type of forced conversion tactic within Christianity. It is also well known that the Crusades (1099-1229 CE) served as a strategy to regain territory for Christianity (particularly Jerusalem), as well as a means of forced conversion to Christianity. However, not all Christian thought leaders agreed with this strategy, as it did not align with the biblical principles of peace, love, and trust that God is the avenger.
Missionaries, such as Ramon Llull, devised various strategies to reach the Muslim world with the gospel of Christ. The next section will discuss:
(1) forced conversion: examples of Charlemagne and the Crusaders, and
(2) the strategies of other missionaries who disagreed with forced conversion as a method to reach Muslims.
Charlemagne:
Although Charlemagne was not on a mission to reach Muslims per se, he serves as an example of how this concept of forced conversion began in the early 8th and 9th centuries. Charlemagne was a king in various regions between 768 and 814. During this time, it was the King’s duty to maintain Christendom, which was a dominant Christian government governed by Christian principles for religious, political, and economic reasons. This is also an example of how the Catholic Church, historically, has had all kinds of corrupt issues.
Based on the Old Testament kingship, Christendom expected its Kings to protect, expand, and, if necessary, uphold by force. One of Charlemagne’s advisors, who was known for being a hard-liner and had given his life to the conversion of the Saxons, said, “These stubborn people will never convert on their own. We've got to force them to submit.”[1]
Although Charlemagne was also known for establishing a strong church government, he was also known for his three-decade-long military campaign to convert the Saxons to Christianity. In 782, at the Massacre of Verden, Charlemagne reportedly ordered the slaughter of some 4,500 Saxons. He eventually forced the Saxons to convert to Christianity and declared that anyone who didn’t get baptized or follow other Christian traditions would be put to death.[2] Using violence to produce and motivate conversion was not supported by all the king’s advisors.
The Crusades:
The Crusades, often referred to as the ‘Holy Wars,’ were a response to Palestine being under Muslim rule since the seventh century. In 1095, Pope Urban II responded by delivering a speech in France, calling for the crusades to save Christianity from Islam. The First Crusade (1096-1099 CE) was initiated by the Byzantine emperor, who requested an army from the Pope to retake Jerusalem from Muslim invaders who had captured it from the Byzantine Empire. It was also a plea to protect the Christian Constantinople from Islam. Crusades come from the Latin word crux, which means ‘cross.’
Even though Jerusalem was under Muslim siege at the time, Christians were still allowed to make pilgrimages to Jerusalem. The reason Christians wanted to take back Jerusalem was because Christ was crucified there, and the Crusaders believed they should have government rule over that region. However, Muslims also perceived Jerusalem as a holy land and believed they should protect and rule that region as well. During this time, Jews and Muslims were forced to convert to Christianity; Jews were forced to convert in Lorraine, Bavaria, Bohemia, and Worms.[3]
However, since the early church, forced conversion as a missionary strategy has not been accepted. Tertullian, an early Church leader, said this,
“See that you do not end up fostering irreligion by taking away the freedom of religion and forbid free choice with respect to divine matters so that I am not allowed to worship what I wish, but am forced to worship what I do not wish. Not even a human being would like to be honored unwillingly.”[4]
Alcuin, one of Charlemagne’s advisors, wrote letters in the 790s to Charlemagne urging him to change course. Alcuin wrote letters to Charlemagne, saying essentially,
“Don’t make the same mistakes you made with the Saxons. You can’t force Christianity upon people.”[5]
During the time of the crusades, Ramon Llull, a poet, author, theologian, and missionary to Muslims, was converted to Christianity in the 13th century, said,
“I see many knights going to the Holy Land beyond the seas and thinking that they can acquire it by force of arms, but in the end all are destroyed before they attain that which they think to have. Whence it seems to me that the conquest of the Holy Land ought not to be attempted except in the way in which Thou and Thine apostles acquired it, namely, by love and prayers, and the pouring out of tears and of blood.”[6]
Ramon Llull realized that the Muslims could recognize Christian zeal through the efforts of the Crusaders, but questioned if they had ever heard the Gospel message. Rather than engaging in forced conversion with the Crusaders, Llull traveled throughout Europe and urged universities to teach Arabic to students. He also advocated reaching Muslims through peaceful means, not military force. He debated Muslim scholars, seeking to convert Muslims through intellectual dialogue and engagement. He also encouraged people to find similarities between Christians and Muslims in order to build a bridge.
Ramon identified several weaknesses within Islam:
(1) Lack of harmony between God’s attributes, such as love and greatness. In Christ, God’s love and greatness have their fullest expression.
(2) While Muslims would state that God possesses an attribute of love, this love pales in comparison with the love of God, who became man and died for sinners (Ibid).
Ramon followed the apostle’s example,
“...And Paul went in, as was his custom, and on three Sabbath days, he reasoned with them from the Scriptures (Acts 17:2).”
Again, Paul says this pertaining to his mission strategy,
“To the Jews, I became as a Jew, in order to win Jews. To those under the law, I became as one under the law (though not being myself under the law) that I might win those under the law (1 Corinthians 9:20).”
Llull recognized that force did not change the human heart and to effectively evangelize, he must speak to the heart, which required that he became ‘all things to all men.’ One way he did this was by studying Arabic and Islamic theology for nine years prior to his missionary journey.
The most effective way to reach Muslims would be to speak to the theological and intellectual strongholds, such as the reliability of the Bible, the historical reliability and necessity of the crucifixion and resurrection, and the deity of Jesus Christ. Conversion by force is the same method utilized by Muslims, which eventually turns into a battle of strength, instead of a battle for Truth. Paul tells us,
“For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places (Eph. 6:12).”
These authorities, cosmic powers and forces of evil in heavenly places are not physical in nature, but spiritual. These are strongholds of belief, thought, and faith.
To overcome the intellectual barriers between Christianity and Islam, a level of tolerance is necessary, one that is not akin to modern-day tolerance of “anything goes,” but rather to Christian tolerance of patience, long-suffering, and love. The Bible teaches that human beings are created in God’s image and, therefore, should be treated with dignity and respect due to their inherent value.
J.P. Moreland describes this as an act of biblical tolerance, not to be confused with modern-day tolerance, which suggests that to be tolerant of another means to agree or not challenge the opposing worldview. Moreland says that the classical version of tolerance derives from the Christian worldview and has greatly benefitted Western civilization.[7]
Ideological tensions require ideological resolutions and methods. Forced conversion is not the example of missions we find in the Bible, nor is it the definition of the love required of a Christian:
“Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It does not dishonor others; it is not self-seeking, it is not easily angered, and it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres. Love never fails (1 Corinthians 13:4-8).”
The mission strategy of medieval missionaries, such as Ramon Llull, is a biblical example of how to effectively reach Muslims.
Barriers and Connection Points to Reach Muslims:
There are several superficial similarities between Christianity and Islam, including
the belief in one God,
the acceptance of objective truth,
the concept of submission to God,
the acknowledgment of idolatry (shirk),
the importance of generosity towards the poor,
the reality of the Day of Judgment, and
the practice of prayer [8]
Part of Ramon Llull’s strategy for reaching Muslims was beginning with the similarities between the two faiths.
However, pertaining to salvation and spiritual liberation (being right with God), there are foundational differences between Christianity and Islam. While Christians believe we cannot be justified by the law of God and we can only be saved by God’s grace through faith in the death and resurrection of Christ (Romans 3:20), Islam teaches others to submit to God by having certain beliefs and obligations.[9]
Islamic obligations consist of the five pillars:
(1) to recite the Shahadah, which means to “bear witness.” Reciting the Shahadah is proclaiming Muhammad as God’s messenger and that there is no other God but Allah;
(2) Praying five times a day, facing Mecca;
(3) fasting during Ramadhan;
(4) giving alms (2.5% of their income); and
(5) making the pilgrimage to Mecca. Every Muslim must make one trip to Mecca in their lifetime, which is the birthplace of Muhammad, the scene of his early life, and the place where the revelations that make up the Qur’an began.[10] The Pilgrimage is called the “Hajj.”[11]
It is vitally important to understand Islamic beliefs that appear similar but are fundamentally different:
(1) God is one. While Christians also believe this (Deut. 6:4-15), Christians view the Trinity as revealing God’s complete nature (Father, Son, Holy Spirit). However, the Trinity is seen by Muslims as Christians worshipping three gods.
(2) Christ was a prophet of Allah. Muslims believe that Jesus was a prophet, like Moses, and hold Him in high regard. However, they deny His Sonship and deity. Christians, on the other hand, believe Christ to be God in the flesh, as prophesied by the prophet Isaiah (Isaiah 9:6). They believe that He is fully God and fully man, revealed as God entering His own creation through the man Jesus Christ.
(3) Muslims believe humans are good by nature, while Christians believe humans are sinful by nature.
(4) The Islamic understanding of salvation is that one’s good deeds outweigh one’s bad deeds[12]; while Christians believe the only way to be saved is by believing in Jesus Christ’s death, resurrection, and ability to forgive sins.
(5) According to Islam, Jesus did not die on the cross; instead, he ascended into heaven. Muslims believe Judas, or Simon of Cyrene, died in His place. Christians believe Jesus Christ died a literal, historical death and had a literal (not metaphysical or symbolic) resurrection from the dead.
It is also important to note the differences between how God is seen in the Qur’an vs. the God of the Bible[13]:
(1) The God of the Qur’an does not love the prodigals, and Allah loves not those who do wrong (Surah 3:140, Ali), vs. the Biblical God that proclaims, “God demonstrates His own love for us in this: while we were still sinners, Christ died for us (Romans 5:8);”
(2) Allah desires to afflict them for some of their sins (Surah 5:49), but the God of the Bible “takes no pleasure in the death of the wicked (Ezekiel 18:23); and
(3) Allah has provided a written word from heaven, while the God of the Bible sent a Person, Jesus Christ.
Barriers to overcome when conversing with Muslims are:
(1) the belief that the Bible has been corrupted and
(2) the crucifixion. Muslims believe that the Bible has been corrupted by the Jews and Christians to suit their own desires and agendas.
The Crucifixion and resurrection of Jesus Christ are denied by Muslims, which is the foundation of the faith for Christians. This is the one intellectual barrier to overcome that foundationally puts Islam and Christianity in different arenas. Either sin must be atoned for in Christ or not, there is no other option.
Historically, the crucifixion of Jesus Christ is agreed upon by secular and Christian scholars as a historical fact. Muslims must, at some point, deny historical accuracy to hold their belief that the crucifixion and resurrection did not happen. This is a barrier that can be overcome, but it will take time and patience due to the strong, long-held beliefs Muslims have about the crucifixion.
It is important to keep in mind that Islam is the only post-Christian world religion. According to Islamic belief, the religion of the Prophet Muhammad is the correction and fulfillment of the Jewish and Christian messages, contained in the Old and New Testaments.[14]
Tor Andrae (1926) highlighted the close relationship between Syriac Christianity and Muhammad’s message, which others, such as Zaehner (1958) and Van Leeuwen (1964), would suggest that Islam, in its initial stage, was on its way to becoming “a peculiar version of Arabian Christianity.”[15]
For this reason, many Muslims will insinuate that Christianity and Islam are very similar, and even some Jewish scholars have noted similarities between Islam and Judaism:
(1) the belief in one God, (2) the concept of the law, (3) the idea of a pre-existent Torah, (4) proper worship, and (5) Jesus as seen as a prophet for the last days.[16]
Practical Application for Muslim Missions:
Developing a practical application for missions among Muslims will (1) require that we thoughtfully consider mission strategies and experiences in the Bible, (2) require spending time learning the culture, religion, and language, (3) require a thought-out strategic plan, and (4) obtain financial, emotional, and spiritual support from your local church.
Before entering the mission field to reach Muslims, the missionaries should educate themselves on various Islamic topics:
1. Islamic history (Muhammad’s visions, missions, and what he preached)
2. Islamic founders and leaders (Muhammad)
3. Islamic beliefs (eschatology, theology, views of the Bible)
4. Islamic values (Giving of alms, prayer)
5. Islamic literature (Hadith, Quran)
6. Islamic culture (dangers, language, gender roles, etc.)
7. Fundamental differences between Christian and Islamic theology (the crucifixion, deity of Christ, the reliability of the Bible, and resurrection from the dead)
This list is not exhaustive, but these six topics should be studied and somewhat mastered before entering the mission field.
Strategic Plan:
Experimentation with new methods is a vital part of finding one’s feet in each situation. Yet the danger is that a lack of experience may mislead new workers into uncritical copying of successful methods from other places and countries, or even from a different continent.
According to Landon Dennis, who helped plant churches in the Arabian Peninsula, we have underestimated the power of simply worship and fellowship as a witness to Muslims.
“We gather together weekly around the Word of God—we preach, sing, and pray it. We strive to love another by the Spirit’s power. We bear one another’s burdens, mourn one another’s losses, and rejoice in one another’s victories. We don’t divide ourselves by ethnic, racial, or socioeconomic differences, but unite around our great commonality: Jesus Christ. This is nothing radical or new. But guess what? People notice.”
Dennis continued to say that Arabs noticed the difference between the Christian community and the Muslim community.
It was joy, love, and ‘something different’ – which, as Dennis said, “Friend, that is the Holy Spirit.”
So, what else is different? According to Dennis, the Christian church heals the broken divides of socioeconomic status, racism, classicism, and inequality through the unity of the church.
“By this, all people will know that you are my disciples if you have a love for one another.” (John 13:35).
Second, the church fellowship demonstrates the power of the Holy Spirit working through the ‘singing to one another, giving thanks to God, and mutual submission.’ Last, American missionaries should focus on equipping local Christians to start churches and disciple the Church.
Ramon Llull spent his time in the mission field debating with the religious elite in order to intellectually win over the Muslim leaders of Tunis. This was during the time of forced conversion, the crusades, and war between Christians and Muslims.
Ramon Llull did not find it profitable to win over Muslims by way of force, but by intellectual persuasion.
There are many approaches that would fare well in reaching Muslims with the Gospel, but one tactic that has proven profitable is first connecting on the similarities between the two religions, which is what missionaries such as Ramon Llull did. Islam and Christianity agree superficially and disagree fundamentally.
The superficial points on which we agree can serve as meeting places of agreement in conversation for evangelism, but should not be mistaken for salvific similarities between the two belief systems.
Reaching those who are Muslim, particularly going into an Islamic nation, will require much preparation, prayer, and confirmation by God to the Church on behalf of the one being ‘sent.’ Throughout Church history, there have been many strategies that were not as effective, nor were they biblical, but God has had a way of raising up missionaries to reach the nations, as that has always been His heart since the beginning of time.
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[1] “Interview — Converting by the Sword | Christian History Magazine.” 2019. Christian History Institute. Christian History. 2019.
[2] “Charlemagne: Facts, Empire & Holy Roman Emperor.” n.d. HISTORY.
[3] Abraham Joshua Heschel; Joachim Neugroschel; Sylvia Heschel (1983). Maimonides: A Biography. Macmillan. p. 43.
[4] Tertullian, Apology, trans. S. Thelwall, rev. and ed. Kevin Knight (Buffalo, NY: Christian Literature Publishing Co., 1885), ch. 24, https://www.newadvent.org/fathers/0301.htm.
[5] Ibid.
[6] Llull, Ramon (2010). A Contemporary Life, Edited and translated by Anthony Bonner. Barcelona/Woodbridge: Tamesis. pp. 33–35.
[7] Garrett J. DeWeese and J. P. Moreland, Philosophy Made Slightly Less Difficult: A Beginner’s Guide to Life’s Big Questions (Downers Grove, IL: IVP Academic, 2005), 86-87.
[8] McDermott, Gerald R. 2010. Can Evangelicals Learn from World Religions? : Jesus, Revelation & Religious Traditions. Westmont: IVP Academic.
[9] Halverson, Dean C. 2003. The Illustrated Guide to World Religions. Bloomington, Minn.: Bethany House.
[10] Swartley, Keith E, and Sarah E Holmes. 2014. Encountering the World of Islam. Littleton, Colo.: Bottomline Media.
[11] Ibid
[12] Ibid.
[13] Ibid
[14] Missiology: An International Review, Vol. XX, No. 3, July 1992
[15] Ibid
[16] Ibid
[2] Dennis, Landon. 2019. “An Unexpected Strategy for Reaching the Muslim World.” The Gospel Coalition. June 11, 2019. https://www.thegospelcoalition.org/article/unexpected-strategy-reach-muslim-world/.