IJFM (ISSN # 0743-2529) was estab- INTERNATIONAL JOURNAL OF lished in 1984 by the International Student Leaders Coalition for Frontier FRONTIER MISSIONS Missions. Published quarterly for $15.00 in Jan.- July-September 1996 March., April-June, July-Sept. and Oct.- Volume 13 Number 3 Dec., by the International Journal of Frontier Missions, 321 Rio Grande, El Contents Paso TX 79902.

Editor: Hans M. Weerstra 109 Editorial: Reaching the Neglected Muslim World Associate Editors: Hans M. Weerstra Richard A. Cotton D. Bruce Graham 111 Christian Witness to our Muslim Friends Managing Editor: Lyle VanderWerff Judy L. Weerstra IJFM Secretary: 117 Declaration on Christian Attitudes Towards Muslims Barbara R. Pitts Association of International Mission Services Publisher: Bradley Gill 119 The Moors: Desert Dwellers Searching for a Better Life Adopt-A-People Clearinghouse The IJFM promotes the investigation of frontier mission issues, including plans and coordination for world evangeliza- 121 When Failure is Our Teacher: Lessons from Mission to Muslims tion, measuring and monitoring its J. Dudley Woodberry progress, defining, publishing and profiling unreached peoples, and the promotion of biblical mission theology. 125 The Muslim Concept of Surrender to God The Journal advocates completion of Mark Nygard world evangelization by AD 2000. The IJFM also seeks to promote inter- 131 The Great Muslim Challenge: Learning from Their Dedication generational dialogue between senior J. Christy Wilson, Jr. and junior mission leaders, cultivate an international fraternity of thought in the development of frontier missiology. 135 Church Planting that Includes Muslim Women Fran Love Address all editorial correspondence and manuscripts, to 321 Rio Grande, El Paso Texas, 79902 USA. Phone: (915) 139 Planting the Church Underground in Muslim Contexts 533-4975 Fax: (915) 532-0990. Joshua Massey E-mail address: 103121,2610.

155 Islam and Human Rights Subscription Information: One year (four issues) $15.00, two years (eight David Bentley issues) $28.00, three years (twelve issues) $40.00. Single copies $5.00. Payment must be enclosed with orders. Note: Subscriptions are automatically renewed and billed for year by year unless we receive other instructions. When changing your address, please supply both old and new addresses. IJFM Editorial Committee Cover Photo: Photo of a Moor young woman, used with permission from the Gary R. Corwin, SIM/EMIS, USA Adopt-A-People Clearinghouse.

Paul Filidis, YWAM Research Center, USA Copyright: © 1996 by the International Student Leaders Coalition for Frontier Todd M. Johnson, World Evangelization Research Center, USA Missions. Patrick J. Johnstone, WEC International, UK PRINTED IN THE USA Bill O’Brien, Global Center, Samford University, USA Edison Queiroz, COMIBAM, Brazil Editorial: Reaching the Neglected Muslim World

ne of the greatest challenges of “unprecedented receptivity” among the clearly revealed in the Scriptures. We’re O world missions is reaching the unreached nations, including Muslim pretty blind. We don’t really see the thousands of Muslim peoples, and mil- peoples, as well as unprecedented mission Great Commission in Scripture all that lions of Muslim individuals, who to know-how and skill to help us com- well... 2) Our deafness to God’s call this day remain unreached and unevangel- plete the task, not to say anything about to us for missions to the lost, especially to ized. We’re reminded of “The Lau- unprecedented opportunities for mis- those without any access to the Gos- sanne Covenant” that makes the following sion service, even placed right at our pel. We’re pretty deaf to God’s call to go confession: “More than two-thirds of doorsteps. The goal is still the same: with Him to reach the nations (bibli- mankind have yet to be evangelized. We using “all available means and at the earli- cal Gentiles) who still haven’t heard... 3) are ashamed that so many have been est time, that every person will have Our general lack of love and concern neglected; it is a standing rebuke to us and the opportunity to hear, understand, and for the unreached (and distant lost) peo- to the whole church.” receive the Good News.” ples of the earth. We don’t care all The good news is that, “There is now Perhaps the crux of the matter lies in that much... 4) Our bad theology that fos- in many parts of the world an unprec- our refusal to sacrifice. “We cannot ters the lie that there must be more edented receptivity to the Lord Jesus hope to achieve this goal without sacri- than one way. If plan A fails plan B will Christ. We are convinced that this is fice.” As Christians we must be able kick in... and 5) Our prayers are the time for churches and para-church to give a “reasonable answer” to the peripheral, that show we have a real agencies to pray earnestly for the sal- haunting question why so many indi- power failure. vation of the unreached and to launch new viduals and whole nations remain unevan- The above is directly to the point to efforts to achieve world evangeliza- gelized to this day. As Robertson what you will find in this second spe- tion... The goal should be, that by all McQuilkin, we too must come to grips cial edition of the Journal (Islam II) dedi- available means and at the earliest with the inescapable reality regarding cated entirely to evangelizing the hun- possible time, every person will have the the Great Omission of the Great Commis- dreds and thousands of unreached Muslim opportunity to hear, understand, and sion. Why are so many in our world peoples. The forthcoming articles will receive the Good News.” still unevangelized when there are more not only manifest our mission neglect, but Later on, speaking more specifi- than sufficient resources to win them, also our past failures and mistakes cally to our Western affluence we’re when we have unprecedented opportuni- that in a real sense haunt us to this day. reminded that, “We cannot hope to ties of open doors everywhere, when Truly we need to own up to our past attain this goal without sacrifice. All of us we have the needed skills to do the job at and correct our failures. In the power of are shocked by the poverty of mil- hand, etc.? Is it due to the condition the Spirit we need to bear witness of lions and disturbed by the injustices of our hearts? Is it because we haven’t Christ to our Muslim friends and neigh- which cause it. Those of us who live been willing to “accept our duty to bors—who are waiting to hear the in affluent circumstances accept our duty develop (and live) a simple life-style in Good News, who have “an unprecedented to develop a simple life-style in order order to contribute more generously receptivity to the Lord Jesus Christ.” to contribute more generously to both to relief and evangelism” among the peo- Our attitudes towards Muslims need relief and evangelism” (From “The ple who are still unreached? to be corrected. We need to see Mus- Lausanne Covenant” drafted by the partic- There is no easy answer nor a quick lims as our friends, who stand in need of ipants, from more than 150 nations, fix. The unreached peoples of the the Lord’s and our compassion. We of the International Congress on World world remain unreached, to this day, due need to lay aside our misconceptions, our Evangelization, July 1974). prejudices and maybe even our silent to a variety of reason. Although What was said then is totally applica- hatred towards Muslims. explainable, there are serious unjustifiable ble today—including reaching the reasons that still give us “a standing Not only do we need to pray for Muslim world. We should still be rebuke.” Perhaps we should all read (or them but with them as well. As Christians ashamed that so many individuals, reread) Robertson McQuilkin’s pow- we have much to learn from them (as clustered in thousands of unreached peo- they from us) especially if we correct our erful booklet The Great Omission. in ple groups, the majority of whom are attitudes. Their obedience and zeal, which he explains five reasons for the Muslim, still have not been evangelized. their dedication and commitment, and great mission omission in the past and Truly it remains a standing rebuke to above all their desire and search for present. McQuilkin would say that all of us today. And this in light of the surrender to God, that forms the bedrock fact that today as never before we see it’s due to: 1) Our general blindness to God’s mission purpose and plan (Editorial continues on page 159)

INTERNATIONAL JOURNAL OF FRONTIER MISSIONS, VOL 13:3 JULY-SEPT. 1996 Christian Witness to Our Muslim Friends

What does witness to Muslims involve? In this article we explore firm foundations for fostering healthy Christian-Muslim relationships, including effective witness and loving service to our Muslim friends and neighbors.

by Lyle VanderWerff

s many have pointed out, Christian popular in our day, unfortunately under- Witness also involves one of the old- Awitness to Muslims must be mines the sharing of the love of God. est and newest modes of communica- grounded in the Bible, the infallible guid- Tragically, it obstructs God’s gracious tion—dialogue. Dialogue is two-way con- ing word for faith and practice. We reconciliation and his shalom for all versation by which both parties listen have a good word for our Muslim friends nations. Fidelity to Christ and love for our and learn of the other as well as seek to and neighbors, it is God’s Word, that neighbors demands that we share the convince the other of the truthfulness Word which became the supreme revela- Gospel with our one billion Muslim of their message. In dialogue Christians tion in the person of Jesus the Christ friends, clustered in thousand of eth- must not deny the exclusive claims of (John. 1:1-18). Although we live in a plu- nic peoples, as well as with all the other Christ, nor ignore the human longing of ralistic religious world, we do confess peoples of the earth. their neighbors and the nations. Dia- that there is but One God and that it is his “Witness” is mandated by Christ. The logue, however, can never become a sub- Word to which we are subject, to New Testament term “witness” is stitute for proclamation, baptism, which we surrender. To follow Jesus derived from the Greek marturia meaning inclusion into Christ’s Body and instruc- means to submit to God’s reign, to “faithfulness” in witness even unto tion in Christ’s teachings. Such would enter into his kingdom. In our witness to death (martyrdom). “Witness” spans the be a violation of the vision of the Gospel. our Muslim friends, all is secondary wider range of mission delegated to What does witness to our Muslim to the message that the God of the uni- Christ’s disciples. It embraces the ideas of friends involve? In this article we can verse acts through Jesus the Messiah proclamation of the Gospel, of world only begin to outline the main ele- for the salvation of the world he loves. evangelization, including to the Jews, ments fostering healthy Christian-Muslim (John 3:16) Muslims and peoples of other relig- relationships, including effective wit- Christians live under the great com- ions. It does not back away from the goal ness, and loving service to our Muslim mandment to love God with their full- of conversion and incorporation of neighbors. est ability and to love their neighbors (all believers into the church (the Body of nationalities) as themselves. For those Christ). Witness acknowledges that it Knowledge of Islam who would heed Christ’s commandments is God who regenerates, saves, and sancti- Islam is an historical faith arising to “love their Muslim neighbors” and fies. Thus there is a patience which in the seventh century A.D., a phenome- bear witnesses to the Good News that the waits on God to convert and avoids pres- non which draws from the rabbinical kingdom of God has arrived in the suring and manipulating those who Hebrew faith, Eastern Christianity, Arab person of Jesus the Messiah, several appear as candidates for the kingdom of tribal religion and the unique relig- things are needed. Not only must they God. ious experiences of Muhammad (A.D. understand the commission to make disci- Witness also involves “practicing the 570-632). To understand Muslims ples of all ethnic groups, teaching presence” of God, the imitation of one must make an effort to enter into the them to obey all that Jesus taught, and Christ, the living out of faith among those experiences of this post-Christian incorporating these new disciples into who have not yet said “Yes” to prophet, including his journey from the church catholic by baptism, but they Christ. In some Muslim lands this has Mecca (A.D. 622), his dreams for must resist the pressures of plurality often been the main channel for com- Medina and the Arab world, and the mes- which are so intolerant of evangelism. We sages of the Quran. This desert faith live in a strange time in history when municating the Gospel. Witness also which became an empire continues to many Christians would maintain the involves sacrificial “service” in the confront peoples today.1 status quo of religious pluralism and name of Christ. It means giving the “cup circumvent Christ’s claims. However, of cold water”, acting in behalf of the It is equally important to explore the such misguided “tolerance”, although poor, hungry, hurting and disenfranchised basic elements of a Muslim world- of the world. view, both from its classical and popular INTERNATIONAL JOURNAL OF FRONTIER MISSIONS, VOL 13:3 JULY-SEPT. 1996 112 Christian Witness to Our Muslim Friends vantage points. One can begin by probing and evangelical witness to Jesus Christ It is well to note that while the Quran into the Muslim doctrines concerning and work together for the sake of abrogates some of its own verses, it God, creation (nature), human nature, sin, blessing “all the families of the earth.” does not claim to abrogate either the the way of salvation, ethics, the con- Our witness needs to be a partnership Torah/Law or the Injil/Gospel (Surah cept of the ideal community of faith, the with all Protestants, as well as Roman 5:46). meaning of history and eternal des- Catholic and Orthodox communions, An apology based on the internal tiny. Such knowledge when compared to throughout the Muslim world. evidences of the Word as well as evi- their counterparts in rabbinical Juda- The record of Protestant missions dences of the Dead Sea Scrolls and ism and biblical Christianity will be cru- to Muslims since A.D. 1800 is deserving the abundance of extant Greek manu- cial to any sustainable dialogue. Seri- of study as it is filled with lessons to scripts vouch for the safe transmis- ous Muslims will have little patience with be learned. Mission to Muslims: The sion of the Hebrew canon and the Greek those who claim to be followers of Record (Lyle VanderWerff, Pasa- New Testament. A respectful attitude “the Way” of Christ but lack either bibli- dena, Wm. Carey Library, 1977) contains and handling of the Bible as God’s cal knowledge or personal commit- choice examples from Reformed and inspired and authoritative Word will ment to him and his purpose.2 Anglican witness both in proclamation encourage our Muslim friends to heed the Samuel Zwemer, pioneer mis- and presence. One hundred years of Bible as more than mere arguments. sionary of the Reformed Church in Amer- service by the Arabian Mission of the In that light we might ask: What is a ica and mentor to many mission wit- Reformed Church in America con- proper Christian appreciation for the nesses to Muslims, challenged his readers tains valuable insights not to be lost. Quran? Although this is a delicate issue, with these words: Laborers of the Arabian Mission such one needs to respect the Quran as a We must become Muslims to the as Samuel Zwemer, James Cantine, Paul historical expression of the experience Muslims if we would gain them for Christ. We must do this in the Pauline Harrison, and a host of others offer and faith of Muhammad and his fol- sense, without compromise, but with inspiration as well as vital information for lowers without treating it as the final self-sacrificing sympathy and unself- those who travel in their train.3 authority. Like the Book of Mormon, ish love. The Christian missionary or the Divine Principle of Rev. Moon, one must first of all know the religion of Christian Witness and Dialogue the people among whom he labors; must be knowledgeable, but not give ignorance of the Koran, the traditions, Christians must be able to make the impression that it is authoritative the life of Muhammad, the Muslim the case for the authority of the Bible in concepts of Christ, the social except where it draws from biblical beliefs....ignorance of these is the light of the charge that the Old and revelation. Therefore it is essential to chief difficulty in work among Mus- New Testaments have been corrupted. Ini- build one’s working worldview and lims. tially Muhammad was convinced that essential message on biblical revelation. his messages were consistent with the History of Missions to Muslims Sadly, Muhammad was com- Hebrew Scriptures (Law, Prophets, The past two centuries of Protes- pelled to rely on oral transmitters of the Writings) and the Christian Gospel (New tant missions to Muslims provide a labor- Gospel (often desert fathers or heret- Testament). When Jews in Medina, atory of insights. It is well to under- ical hermits). When some of his Jewish who could read and write, challenged stand the record of the great Eastern rivals claimed to be the exclusive such a claim and pointed out some Orthodox Churches who have elect this surely alienated the prophet of differences, Muhammad charged they had remained faithful to Christ in the midst of Arabia (Sura 6:6:56-158). It appears altered the text. This was surely frus- Islam for over 14 centuries. Because that Muhammad often appealed to the trating for him inasmuch as he was illiter- of the tight control of the House of Islam Scriptures in order to authenticate his ate. (Dar Islam) over social institutions own revelations (Sura 4:150-152; 13:36; and culture wherever it comes to power Muhammad viewed his faith as 26:192-197; 46:10). He contends that and its assertiveness elsewhere standing in the lineage of Noah, Abra- the Quran is an attestation to the Bible (House of War, Dar Harb), the witness of ham, Moses, the Prophets, John the Bap- (Sura 2:89; 3:48; 5:48; 6:93; 35:31; Christian and other minorities has tist, and Jesus. There is no need to 46:11f; 46:30). The Quran argues that the often been limited. Protestant Christians dispute his good intentions, even though words of the Lord cannot be changed in the West have much to learn from there is need to contend for the trust- (Sura 6:34, 115f; 10:65). The Quran hon- the sacrificial fidelity of these ancient worthiness of the Bible and the unique- ors the disclosures of God through churches of the East who are conver- ness of Jesus Christ! Jesus, confirming that which came before sant with Islam. Perhaps today as never One must be prepared to meet the (Sura 5:46f; 57:27). Muhammad before we can make an ecumenical corruption and abrogation arguments. undoubtedly thought he was defending

INTERNATIONAL JOURNAL OF FRONTIER MISSIONS Lyle VanderWerff 113

Jesus against his critics. The Christian discovered grace in Christ. (See end note humanity found in Revelation and the goal must be to guide our Muslim 3.) central role of the Messiah as God’s friends into the larger Word of the Bible— If it is true that Jesus is the eternal- Prime Minister for now and all eternity. 4 to the Word Incarnate. incarnate Word of God, ministering Pivotal to Christian-Muslim dia- on earth, dying and rising to become the God’s Oneness and the Messiah logue and effective witness is the ques- reigning Lord of the universe, the tion of the Messiah’s identity. The Christians should take the lead in Judge of all history and all humanity, then challenge in witnessing to Muslims is to declaring that God is One and that there is it is advisable to shift the spotlight to interpret the New Testament for Mus- none other who is Lord. Such preemp- him as soon as possible. Effective wit- lims in a way that considers the Islamic tive confession reduces the charge that context but does not betray the bibli- Christians are polytheists (i.e., Chris- cal text. The task reminds us of the con- tians worship three gods, Father, Son and Anyone who wishes temporary relevance of the two on Mary). Confession of the Oneness of to do serious the Emmaus road: God stresses, however, that God is not dialogue with a Two Middle Eastern men were walk- simple or singular, but profoundly ing hopelessly along the road, talking complex, magnificent and glorious in his Muslim friend about a crucifixion which seemed to contradict the justice and sovereignty being as testified to by his many must be prepared to of God himself. The environment, names (in Scripture, in the Quran, and in discuss what God their facial features, and even their the Ninety-Nine Names recited by clothing are remarkably similar to Muslims). In due time the Christian must is and what those of many Muslim people in cur- rent times. They have turned their deal with the concept of Trinity, but it he is not! backs on Jerusalem. They see Jesus is best to focus in on Jesus’ identity. as a ‘prophet mighty in deed and Traditional Islamic theologies word’ but cannot reconcile his mes- siahship with his execution as a com- nesses will strive to avoid being side- tend to give more than half of their space mon criminal. They are ‘slow of heart to the doctrine of God. Anyone who tracked from the Good News of who he is, to believe all that the prophets have wishes to do serious dialogue with a Mus- what he’s done, and what he is yet to spoken’. But Jesus brings to the two men from Emmaus new light, and lim friend must be prepared to discuss do! How does one begin to introduce Jesus truth and enthusiasm. The conversa- what God is and what he is not! Here the Messiah to a Muslim friend or tion on the road puts the pieces of the again the Christian must be an empa- family? Several suggestions follow: puzzle back together. The two sons of Abraham are restored to the faith. thetic companion on a journey through the Invite your friend to join you on a This revealing encounter with Jesus Bible. A recital of the awesome journey through the Bible, visiting Christ lends itself as a natural vehicle descriptions of God in the Old Testament selected texts as time allows (from an for reflection on crucial issues in wit- (esp. the Psalms and Prophets) and the hour to many months). First, start with the ness to Muslims...May many come to know the Unrecognized Companion.5 grand statements about God in the New essentials of the call of Abraham and Testament (esp. the prayerful refer- God’s Promise (Gen. 12:1-3) and the way Many Prophets But One Messiah of salvation by faith (Gen. 15:6), ences of Jesus, the doxologies of Paul, the Kenneth Cragg writes: “A sensitive which points towards the triumph of grace. comparisons of Hebrews, the eschato- Muslim introduction to the New Tes- Discuss how the basic truths of a bibli- logical vistas of the Apocalypse) will tament has long been a need, unmet in our cal worldview are available in the Penta- catch the ear of the Muslim truth- relationships. There can be no more teuch, especially in Genesis and Exo- seeker. urgent desire, in this field, than to have dus. Second, survey the messianic Testimony of one’s personal as the New Testament seriously read prophecies of the Old Testament and well as corporate experience of God’s and studied in the Islamic world...The their fulfillment in the Prophet-Messiah, presence and power is vital! For many best way to face them [the issues] is Jesus. Third, move on to a simple Muslims, God remains an unconditional to merge into one the study of the Islamic reading of one of the four gospels, possi- and absolute power, an object of awe Jesus and the New Testament Christ, bly Mark or Luke (although a case can and fear, too remote to offer the sought to have the Christian literature seen be made for soon moving on to Matthew after forgiveness and fellowship. Mus- through Muslim eyes and the Quranic or John). Finally describe how there is lims may be both baffled by and yet hun- Jesus for Christian perspection.”6 We the maturing of this worldview in Paul’s gering for a testimony such as I Dared need to recover the Semitic back- letters (see end note 4). Share the to Call Him Father or Design of My World ground of Jesus and to understand the visions of the history and destiny of written by converts from Islam who Quranic struggle in light of the Jew-

VOL 13:3 JULY-SEPT. 1996 114 Christian Witness to Our Muslim Friends ish distortions and Christian controversies and rule (Sura 5:120). We need to explain We also must allow the full New of the seventh century. the larger biblical vision which will Testament to flesh out the content of There must be respect for Muslims as ultimately call all peoples to submit to the Jesus’ names and claims. We need to truth-seekers and God-fearers who Messiah’s authority, redemption and interpret contextually those messianic long for a fuller knowledge of the One justice. titles at which Muslims are prone to take True God and his Messiah. Muslims The strategic point of contact offense (e.g., Son) so that they can are still fascinated with Jesus. They are between Islam and Christianity is Jesus realize that these are not contrary to a willing to confess so many of the bib- Christ. We must speak of him from Semitic monotheistic confession. lical tenets, and yet they are left sus- the Scriptures (the Gospel) to their Scrip- Allow the multiple witnesses from Gene- pended, not being able to pilgrimage tures (the Quran and Hadiths). Chris- sis to Revelation to speak for them- farther in their walk with him. We need to tian presence must be accompanied by selves. It’s important that we frequently be companions to our Muslim breth- Christian proclamation. Muslims do pause in the conversation to pray that ren so that together we might move respect the Word, the Scriptures. We need the Holy Spirit may draw all participants beyond fascination and a seminal faith to learn to let the Word speak more into faith and fullness. Confess that into obedience and fulfillment in their clearly on its own. We need to rediscover the Sovereign God is above all Scriptures common human longing. Even as the kerygmatic, declarative approach. and that his Messiah is the Living Jews can turn to Jesus, so Muslims can This is the hope lying behind a recital of Word. Honor the Messiah as the reign submit to the Messiah and experience the names of the Messiah. Such recita- (kingdom), the power (authority), and the glory of God. In him the Gentiles can tion may trigger dialogue and a fresh read- the glory of God! and someday all will rejoice! ing of the New Testament by all. It Muslims who know the 99 Fairness and justice oblige Christians may lead to a theological reconstruction names for God know the power of a to respect the questing of Muslims. like a Messianic mosque or a “Mus- name. In the context of study and We need to be in dialogue, listening to lims for the Messiah” movement. Jesus worship, we can bear witness to who their longing after God and speaking will gain preeminence wherever the Jesus is and what God has done and of the Messiah. This is best done in the Spirit works until all declare that “Jesus is is doing through him. We surely must context of intimate worship, in prayer Lord”. explore and employ modes of expres- and devotion. Where the presence of God sion which our Muslim neighbors can The Names of Jesus is practiced there will come occasions appreciate. In our open recitation and for proclamation. There is power in a “name” public introduction to Jesus the Messiah, whether that be a name for God (Allah) or The fact that Muhammad had there may be prayerful utterance, for Jesus. While the Quran acknowl- only partial access to earlier revelations chant and song, standing, hand lifting, (the Bible), means that he was left edges Jesus as the Messiah, it leaves the head bowing, kneeling and prostra- longing for the full Word of God. In a title and concept of Messiah/Christ tion. Such a recital must always be first sense, the Quran stops with Sura 5, undefined. Few tasks equal the challenge and foremost worship (focused on where Jesus remains a “mystery”. In the of recovering the content of the terms and lifted up to God) and only secondly Quran, the title “Christ” (Messiah) is for the Messiah. witness (testimony to persons used but never defined. Here is a portrait How should the names of the present). We can combine the best of of Jesus which is limited but essen- Messiah be introduced? We suggest to Protestant piety and the liturgical tially embryonic. The fifth Sura suggests begin with the Old Testament names riches of Eastern Orthodox and Roman that Islam “waits” some fuller disclo- and promises of the Messiah. Allow the Catholic communions. Our orienta- sure of the Christ who will come again as Hebraic/Semitic testimony of Yahweh tion (qiblah) can be directed upward to the Judge. Muhammad never knew the (Allah) establish itself. If Quranic refer- God the Father and the Anointed One full Gospel of the apostles or the church ences are to be considered, treat them who reigns from his right hand and who catholic. Sura 43:81 can be translated as intertestamental documents (e.g., the is powerfully present by his Spirit. as positive: “If the All-Merciful has a son, Apocrypha), valid where they are con- There is but One God who bridges from then I am the first to serve him”. sistent with biblical revelation but other- heaven to earth, from transcendent Muhammad may have longed for an inclu- wise secondary to canonical literature. glory to our human temporality. Our sive view of the covenant from which Muslims are to be respected as seekers and direct devotion, our adoring praise, is his Jewish neighbors were excluding him. encouraged to hear Jesus’ invitation, undebatable. By such witness we can The challenge is to show how the “Come and see” which must be frequently challenge our Muslim friends to Messiah is the Mediator of God’s grace recited. search the Scriptures as to the identity and

INTERNATIONAL JOURNAL OF FRONTIER MISSIONS Lyle VanderWerff 115 work of the Messiah! created weak and imperfect. Because of history’s conclusion. (Matt. 24:14) this reduced view of creation and sin, Christians and congregations who The Church in Christian Witness would bear fruitful witness in the midst of Muslims often fail to see the need for a The local Christian church plays a Islam need to create litanies for wor- mediator nor see the need nor purpose strategic role in welcoming the Mus- ship and witness which appeal to Muslim for the drastic atonement portrayed in the lim seeking after God in Christ. Churches seekers. (See examples, pp. 190-191, cross of Christ. By their good nature are to be gates to the kingdom, be Emmaus Road). and by means of their good deeds, Mus- lims believe they can make their way places of proclamation of the Word (see The Basic Question of Salvation back to God via confession and perfor- the writings of Samuel Zwemer in If the basic question for Muslims is Christian Mission to Muslims, pp. 224- seeking the truth about 268, 291-295). Represent- God (and his Messiah), then Christians and congregations who ing Christ, its members must the second question of would bear fruitful witness in provide the hospitality of their longing hearts is, “What Christ. The church must must we do to be saved?” the midst of Islam need to create become the new home for What hope is there? Behind litanies for worship and those who convert to Christ this burning question lies (see the writings of Tem- the central concerns of every witness which appeal to Muslim ple Gairdner in Christian Mis- worldview, the concerns seekers. sion to Muslims pp. 187- of anthropology, soteriology, 283, 279-282). and ethics. The three basic questions mance of the five pillars. God will The church is a sign of the pres- are: What was/is the essence of human excuse their sins because he knows our ence of the kingdom, the new and model nature? What troubles humanity? human weakness. They may wander human society that is yet to come. It What is wrong? What is the cure? What from the “straight path” for a time but as is a reality to be realized. It is the cove- must we humans do to be saved? A long as they don't apostatize by com- nant community wherein peoples of witness to Muslims must be conversant mitting shirk (idolatry) they will remain all backgrounds are to be embraced as with both the Muslim answers and the Muslim and reach heaven and be brothers and sisters in Christ. It is to Good News given in the Word centered in saved. be the new home for the convert from Christ. The biblical estimate of our Islam. There are new experimental At many points, Christians and Mus- created humanity starts higher and falls efforts to form “churches without walls” lims, who are both heirs of the Old lower. We are created in the image of or house churches that retain many of Testament, share a similar view of human- God, i.e., endowed with capacity for fel- the liturgical and cultural patterns of the ity. They know that in Adam we all lowship with God and worshipful ser- mosque so as to ease the transition have fallen. But sin for Muslims is not vice unto him. But we have fallen far! As for Muslims who have found the Messiah. quite so serious as in the Bible where a consequence of our rebellion, our Yet every worshipping, witnessing it is defined as: (1) rebellion against God, true nature is marred and we are in a state fellowship of believers should be ready to (2) missing the mark and losing our of alienation from our Creator which incorporate such brethren into the true destiny, (3) a condition of alienation can only be remedied by God’s sacrificial family of God—the Church of Jesus with God, a condition from which we grace and by the human response of Christ. cannot extricate ourselves, and (4) the faith to him (Gen. 15:6; Eph. 2:8ff.). We Christians should also join Muslims array of “sins” which are but symp- are truly lost! Only God himself can in fostering a larger society, a new toms of our fallen state. The language of bridge the gap, and breach the barrier, or social order, in which religious freedom is “original sin” (the whole human race redeem us, which he has and does in maintained. Agreeing with the Quran is afflicted by the original rebellion) and the person and work of his Messiah. and the Bible’s cry for liberty, “Let there “total depravity” (that we are sinful in The Good News is that God in be no compulsion, no coercion, in every dimension of our being, mind, heart, Christ has done for us what we could and religion”. “Let there be religious free- will, actions) are not accepted by most cannot ever do for ourselves. This is dom” as stated in the Charter of the Muslims. the Gospel. It fulfills all the prophecies of United Nations. Most Islamic lands have How then must human sin and God and will never be superseded. It not gone through the struggles of a failure be explained? The traditional Mus- needs to be proclaimed by every genera- Protestant Reformation which resulted in lim view is that human beings were tion to all the peoples of the earth until appreciation for liberty, especially

VOL 13:3 JULY-SEPT. 1996 116 Christian Witness to Our Muslim Friends religious liberty. On the other hand how- Islamic Values in the United States by Reflections on Christian-Muslim ever, we do not advocate a divorce Yvonne Y. Haddad and Adair T. Encounter in the West,” (Interna- between faith and human society. Rather Lummis (New York, Oxford, 1987). tional Bulletin of Missionary Research faith should transform culture until the 3. Valuable resources aiding our 17[4]: pp. 164-168, 1993), and his perfect reign of God’s kingdom comes. understanding of the dynamic interac- mature work in Translating the Mes- Until Christ returns we must allow the tion between Christians and Mus- sage: The Missionary Impact on Culture (Maryknoll, NY, Orbis Books, wheat and tares to grow side by side. Let lims include: Islam: A Christian Per- 1989). the global vision given in the Messiah spective (Exeter, Paternoster Press, From the Lausanne Committee for prevail and let each believer bear witness 1983) and Frontiers in Muslim- Christian Encounter (Oxford, Reg- World Evangelization comes Mus- to that glorious hope! num Books, 1987) by Michael Nazir- lims and Christian on the Emmaus End Notes Ali, as well as the superb works by Road (Monrovia, CA, MARC, 1. First time students and missionaries Kenneth Cragg, Sandals at the Mosque: 1989) edited by Dudley Woodberry. of Islam might read, The Call of the Christian Presence Amidst Islam Also helpful is The Christian Minaret by Kenneth Cragg (New (London, SCM, 1959; Muhammad & Approach to the Muslim (London, York, Oxford University Press, 1956); The Christian: A Question of Edinburgh House, 1964) by G. E. Muhammad Prophet and Statesman Response (Maryknoll, Orbis, 1984); Marrison. Most helpful are David by W. Montgomery Watt (London, Jesus and the Muslim: An Explora- Brown’s five works Jesus and Oxford U. Press, 1961); An Intro- tion (London, Allen & Unwin, 1985); God; The Christian Scriptures; The duction to Islam by Frederick M. Denny and The Christ and the Faiths (Phil- Cross of the Messiah; The Divine (New York, Macmillan, 1985); The adelphia, Westminster, 1986). Trinity and The Church and the Meaning of the Glorious Koran by M. Useful insights may also be Churches (London, Sheldon Press, M. Pickthall (New York, Mentor, found in Sharing Your Faith with a 1969). Byron L. Haines and Frank L. 1955); and History of the Islamic Peo- Muslim (Minneapolis, Bethany Fel- Cooley represent Presbyterians ples by Carl Brockelmann (New lowship, 1980) by Abdiyah Akbar exploring a dialogical approach in York, Capricorn, 1960). Abdul-Haqq; Design of My World Christians and Muslims Together 2. Readings in this area might include: by Hassan Dehqani-Tafti (London, Lut- (Philadelphia, Geneva Press, 1987). The Teaching of the Quran by H.U. W. terworth, 1959); and A Christian 4. Be prepared to recite key verses of Stanton (London, SPCK, 1919/ Approach to Muslims, Reflections from Scripture which clearly spell out the 1969); The Formative Period of Islamic West Africa by James Dretke (Wil- way of salvation. There is nothing Thought by W. Montgomery Watt liam Carey Library, 1979). Phil Parshall so effective as the authoritative Word (Edinburgh University Press, 1973); The has contributed New Paths in Mus- of God. By the Word, the Holy Dome and the Rock by Kenneth lim Evangelism (Grand Rapids, Baker, Spirit penetrates the human mind and Cragg (London, SPCK, 1964); How to 1980); Bridges to Islam: ...Folk heart and will! (Contact the editor Understand Islam by Jacques Islam (Grand Rapids, Baker, 1983); and for a list of some twenty key Scripture Jomier (New York, Crossroad, 1991); Beyond the Mosque: Christians passages that spell out the way of Toward Understanding Islam by within Muslim Community (Grand Rap- salvation by faith in Christ as Lord and Harry G. Dorman (New York, Colum- ids, Baker, 1985). Saviour.) bia University, 1948); Islam from Most significant are the insights 5. See Muslims and Christians on the Within by K. Cragg and Marston from Lamin Sanneh, an African Emmaus Road by J. Dudley Wood- Speight (Belmont California, Wads- scholar from Gambia, a convert from berry (Monrovia CA, MARC, 1989 worth 1980). Islam who chides Western scholars especially “The Names of Christ in Resources for understanding for a loss of nerve. He urges them to Worship” by Lyle L. VanderWerff, pp. Islam’s interaction with modernity may meet Muslim friends at the depths 175-194). be found in: Islamic Surveys 3: of their spiritual encounter with the liv- 6. In Jesus and the Muslim (London, Counsels in Contemporary Islam by K. ing Lord and not to be so quick to Allen and Unwin, 1983, p. xiv f.) Cragg (Edinburgh University, accommodate themselves to the preva- 1965); Introduction to Islamic Civiliza- lent secularism of our time! Worthy tion by R.M. Savory (Cambridge of reading is “Muhammed, Prophet of University Press, 1976); Islam in the Islam, and Jesus Christ, Image of Dr. Lyle VanderWerff is professor of Contemporary World by C.K. Pulla- God: A Personal Testimony” (Interna- religion at Northwestern College of pilly (Notre Dame, Indiana, Cross tional Bulletin of Missionary Iowa. He organized the International Roads, 1980); Islam in Asia by John Research 8[4]: pp.169-174...1984), Congregation of the National Esposito, (New York, Oxford, 1987); “Can a House Divided Stand? Evangelical Church in Kuwait.

INTERNATIONAL JOURNAL OF FRONTIER MISSIONS Declaration on Christian Attitudes Towards Muslims

Current statistics describe Western contributions to Christian 4) We have not recognized the timing of the Lord when the Holy work among Muslims as less than two percent of total Western Spirit has moved on the hearts of Muslims and given these nations mission resources. This uneven distribution appears to be the a hunger for an understanding of true Christianity. In spite of our result of general misconceptions about the Muslim world. These attitudes, the Holy Spirit is working among Muslim peoples through Christian witness and direct revelation. misconceptions are particularly intensified in Western countries due to the Gulf War, hostage crises, and terrorist attacks. Popular We repent of attitudes of apathy and hostility we have borne imagery within both national media and religious circles can lead toward Muslims. Repentance is a decision that results in a to conclusions suggesting Muslims to be “enemies” and “people change of mind, which in turn leads to a change of purpose and unable to receive the Gospel of Jesus Christ.” Part of this image action. Reconciliation is the goal of our repentance. In an effort is caused by Western media attention to pro-Israel issues without toward reconciliation, we pledge to: due consideration being given to the other side of the same issues. 1) Earnestly pray on a committed basis for the acceptance of the We are commanded by Scripture to love all people, includ- Gospel of Jesus Christ by all Muslim peoples; ing Muslims. As followers of Jesus Christ, we are obligated by the Great Commission mandate in Matthew 28 to effectively 2) Earnestly pray on a committed basis for followers of Jesus communicate the Gospel of Christ to all peoples, without excep- Christ to develop attitudes of compassion, love and forgiveness tion or criteria. toward Muslims; Regardless of how much effort we have contributed to world mission, we have failed to provide the necessary resources to ade- 3) Act within our individual spheres of influence to rebuke sinful quately communicate the Gospel of Jesus Christ to the Muslim attitudes that we encounter within the Christian community; world. In the future, we will endeavor to assure that our view of the Muslim world demonstrates the same love Jesus Christ dis- 4) Earnestly advocate prayer and relief and development assis- played for all humanity on the Cross of Calvary. tance for Muslim peoples, some of whom are the poorest, least educated, least medically provided for, and most victimized by We who are followers of Jesus Christ, believing that it is our violence; primary responsibility to share the Good News of Jesus Christ with all the peoples of the world, confess that: 5) Support on a committed basis our brothers and sisters already working in the Muslim world through prayer and financial sup- 1) We have failed to understand the significance of the many port; and emotional issues of Muslim peoples, especially in regard to the nation of Israel; 6) Earnestly pray and seek God’s will to determine our individual role in ensuring that all Muslims have an opportunity to under- 2) We have allowed our false perceptions and lack of understand- stand and respond to the Good News of Jesus Christ. One clear ing to result in wrong attitudes and a lack of compassion for Mus- way is by developing relationships and sharing our faith with lim peoples and, therefore, have not sought to alleviate suffering Muslims who live in our communities and around the world. among them;

3) We are guilty of believing and perpetuating misconceptions, Drafted by the Association of International Missions Services prejudice and, in some instances, hostility and outright hatred (AIMS) in cooperation with AIMS member agencies focusing on the Islamic world. toward Muslim peoples;

INTERNATIONAL JOURNAL OF FRONTIER MISSIONS, VOL 13:3 JULY-SEPT. 1996 The Moors: Desert Dwellers Searching for a Better Life Drought, tribal and racial hostilities threaten the Moors of the Sahara by Adopt-A-People Clearinghouse

he hot day was drawing to a close areas. This urbanization process has hap- T over the desert. A man with pale pened so rapidly that adequate provi- features sat tending a small shop at the sions for basic sanitation, housing, and edge of the poverty stricken section jobs have not been met. of the city. Mohammed Lemine’s eyes Islamic Invaders were lull of remorse. He was remem- Most Westerners remember the bering the nights that he had bedded down Moors as the Islamic invaders who came his herds of goats, sheep, and camels from North Africa and ruled in Spain in the distant valley. The air had been before being driven out in the 11th cen- crisp and fresh, his stomach full of tury, many of whom settled again in camel meat and goat milk, as his family North Africa. However, the Moors of hold the reigns of political and social prepared to sleep under the vast Saha- Mauritania are of Arab-Berber stock. ran sky. A Moor, Mohammed Lemine had power and also control what little been the head of his family and a A Poor People and Country wealth there is in the nation. The White Moors look down on the Black leader of a proud people who had freely Present day Moors are the pre- roamed the vast expanse of the dominate people of Mauritania, a very Moors, but historically have protected Sahara desert for over a thousand years. poor West African nation made up them. The Black Moors are descen- All of this was now only a mem- mostly of desert country created by Euro- dants of slaves taken from Sub Sahara ory. The droughts of the 1970’s and 80’s pean nations who presumptuously Africa. The distinction is more social had reduced Mohammed’s herds. drew lines on maps with no consideration than racial. The remaining third of the Political lines drawn across the desert had for the various tribal groups living in population is made up of non-Moors, prevented him from moving his the region for centuries. In addition to Black Africans who are being suppressed remaining animals to places where they their poverty, racial and tribal hostili- by the Moors, sometimes brutally. might have survived. Thus, he and his ties have caused much tension internally Although officially outlawed, slavery still family had eaten or sold the last of their and also between Mauritania and its exists. There is increasing tension herd and moved, along with thou- northern and southern neighbors of between these various groups. sands of others nomads, to Nouakchott, Morocco and Senegal. the capital city of Mauritania. It was Social Struggle their only way to stay alive. Mohammed Mauritania is an Lemine and most of the other former Islamic state with Islamic nomads and small farmers of Mauritania courts that have taken were forced to find new ways to pro- some steps towards vide for their families. democracy in a soci- Today the government encour- ety built around a strict ages farming, but the persistent drought caste system. At the and lack of agricultural land discou- top are the White Moors rage most who try. Therefore, over 80% who make up one- of the Moors are now living in urban third of the people. They

INTERNATIONAL JOURNAL OF FRONTIER MISSIONS, VOL 13:3 JUNE-SEPT. 1996 The Moors: Desert Dwellers Searching for a Better Life

The Gospel is Forbidden The Hassaniya Arabic language, spoken by the Moors, is the official lan- guage of the nation. French is still accepted as the language for conducting business. However, there are no Scriptures in Hassaniya nor Christian radio nor recorded messages. Mis- sionaries are not allowed in the country, and it is against the law to evangelize in Mauritania. The Moors converted to Islam in the 7th century. For many, Islam is a veneer of a deeper belief and fear in magic, sorcery, and occultism. Less than 1% of the Moors have a relationship with Jesus Christ.

Pray for the Moors! Gospel. There are only a handful of Chris- refugee work. Pray that they will be salt * Pray that God will break the spiri- tians among the million plus Moors. and light while being of one mind and tual darkness over the Moor people * Pray for the 50,000-70,000 Moors spirit in their witness and walk for the and prepare their hearts to receive the who have moved south, across the Lord. Senegal River Valley, settling with rela- Facts on the Moors * Pray that the Bible will be trans- tives in Senegambia and immigrating Religion: lated into Hassaniya Arabic. Also, there to trade. A few of these immigrants, Sunni Islam–White Moors pray that radio programs, audio cassettes, also known as the Maure, have and the JESUS film can be translated Animism, Islam–Black Moors. become Christians. Ask God to establish a and made available soon. Population: living church among the Maure in 930,000 White Moors/Bidan. Senegambia that would carry the Gospel * Pray that this desert-bound nation’s need for becoming economically 370,000 Black Moors/Haratine. into Mauritania. sufficient will provide a practical Language: Hassaniya Arabic. * Pray for the protection of Chris- tians in relief and development work means for Christians to show the love of Diet: Vegetables (in season), rice, millet, and other capacities who have been Christ through investment capital and dates, goat milk and meat (goat allowed into the country to assist in practical assistance. and camel). Large percentage of food has to be imported. Health Care: There are 170 doctors “Again, I tell you that if two of you on earth agree about anything you and 13 hospitals/dispensaries. ask for, it will be done for you by my Father in heaven.” (Matthew 18:19) Most doctors are near the large main hospital at Nouakchott. For more information and copies of prayers cards on the Moors and other High rate of common diseases. unreached peoples contact: Literacy: 2.8% Art Forms: Beautiful poetry and music. The Adopt-A-People Clearinghouse P.O. Box 17490 Churches: 0 Colorado Springs, CO 80935 U.S.A. Tel. 719-574-7001; Fax: 719-574-7005

INTERNATIONAL JOURNAL OF FRONTIER MISSIONS When Failure is Our Teacher: Lessons from Mission to Muslims

by J. Dudley Woodberry

ailure can be one of the best teach- zens. Despite ancient churches which date wanted to emigrate from Muslim areas F ers, because it encourages us to back to pre-Islamic times, Christian- and not seek to bring the Muslims keep reevaluating our approaches rather ity is often associated with the West, and into the Church. The first main lesson to than blindly carrying on business as considered foreign. be learned is that missionaries should usual. Our reevaluation must look at the This identification has led, fourthly, not choose antagonists of Muslims to be missionary, the approach, the context, to cultural barriers. Western forms of the major means for reaching them. and the receptors. Since the thrust of our worship have often been imported without Related to the choice of people for reflection will center on the approach, the recognition that most Muslim outreach to them was the choice of let us briefly look at the other elements. forms of worship have been adopted or language. Many missionaries to the Mid- Though no mission work has had adapted from Jews and Christians. dle East learned Armenian or neo- less success than Christian mission to Fifthly, historical obstacles are based Aramaic to work with the traditional Muslims, the failure should not be on the fact that much of the contact Christians, but this made them incom- laid primarily at the door of the mission- between Muslims and Christians militar- prehensible to the Muslims. Even among ary, for no finer train of Christ’s ily, politically, and religiously has Muslims the choice of Arabic, Turk- ambassadors have appeared in missions. been hostile. The Muslim enemies have ish, Kurdish, or Persian could alienate the None have surpassed them in dedica- included successively the Byzantines, missionary from other Muslims, tion, training, and perseverance. medieval Europe, the Crusaders, the colo- where cultures were in conflict even if The obstacles have been primar- nial powers, and Western “economic they understood the language. Lesson ily in the nature of the receptors and their imperialists” and supporters of Israel–all two is to choose the heart language of the context. The barriers have been first in some way considered “Christian” Muslim people to which one is called. sociological. In most regions where Islam by Muslims. Since groups such as Nestorians, also predominates there is group solidar- Finally, there are the spiritual called Assyrians, were more respon- ity, which leads to family and community obstacles, for “we wrestle not against sive to the gospel as preached by Western ostracism and persecution of the con- flesh and blood.” The popular forms Protestants and Roman Catholics, vert to Christianity. In some cases the his- of Islam actually encountered have often missions tended to cluster where the Nes- toric Law of Apostasy in Islam has been mixed with occult elements torians were found. The result was resulted in death to the convert. Recently from local folk religions. considerable competition among Chris- this has taken place in many places tians, leading to confusion, not to such as in Iran and Pakistan. Historic Approaches mention cynicism, by Muslims as to what The second type of barriers have One approach that led largely to fail- true Christianity was. The third les- been theological. Since Islam is the only ure was the attempt by missionaries son, therefore, is that Christians should world religion to rise after Christian- under the American Board of Commis- practice comity–at least by people ity, Muslims believe that all that is of sioners for Foreign Mission to work groups. value in Christianity is contained in almost exclusively to be catalysts in the Though missionaries often Islam, and they commonly hold that the revival of the ancient churches of the opposed the actions of their home coun- Jewish and Christian Scriptures have Middle East, who in turn would be the tries, in the eyes of those they hoped been corrupted. As traditionally under- major evangelists to the Muslims. to reach missionaries were linked to colo- stood, their Qur’an also specifically Although there have been notable excep- nial powers. When these colonial denies such cardinal Christian doctrines as tions up to the present day, generally powers were seen to betray Middle East- the Trinity and Christ's incarnation, the barriers of fear, prejudice, custom, and erners in the partitioning of land after sonship, and crucifixion. even language, alienated the Muslims World War I, for example, this reflected The third barriers are political. and militated against the traditional Chris- badly on the missionaries and their Since Islam is understood to apply to tians being interested in reaching out message. The same is true today when the every area of life, including the politi- to the Muslims. Particularly after the mas- missionaries’ sending countries sup- cal realm, non-Muslims are commonly de sacres of Armenians and Nestorians port such locally unpopular causes as facto (if not de jure) second class citi- by Muslim Turks and Kurds, Christians Zionism. At times missionaries have INTERNATIONAL JOURNAL OF FRONTIER MISSIONS, VOL 13:3 JULY-SEPT. 1996 122 When Failure is Our Teacher been viewed as the vanguard of foreign questions their ancestors asked or did not Muslim neighbors without compromising military and political incursions. Inde- ask of Scripture and by the ways they biblical content. The sixth lesson is pendence or revolution in many Muslim found worship meaningful. that attention needs to be given to the countries, such as the revolution in Furthermore, the missionaries Muslim receptors to see how the gos- Libya in 1969, led to the banning of for- failed to see how God contextualized his pel can be most relevantly expressed and eign missionaries. relationship with humans in succeed- contextualized to them. At other times missionaries have ing generations. For example, God’s cov- This contextualization process will been linked too closely with local enant with Abraham was expressed not only employ vocabulary and governments which suppressed various by passing between severed animals and forms of worship but also motifs or meta- local peoples or engaged in unpopular by circumcision–both practiced in the phors that are used to explain the the- or unjust acts. In the factional politics of local culture. ology of the gospel. For instance, the parts of the Muslim world close asso- Likewise, the structure of the writer of the Epistle to the Hebrews, ciation with a government becomes a dis- church in the New Testament was origi- under the guidance of the Spirit of God, advantage when that government is nally patterned after the synagogue, used the sacrificial system to explain deposed. Although the gospel speaks pro- which was not divinely instituted but the atonement. Paul in the Roman Empire phetically to political structures and developed in the dispersion where was guided to use the language of the people, lesson four is that missionaries Jews could not get to a central temple in court of law. Throughout history Christian need to avoid close alliances with Jerusalem. At first the church had scholars have developed various theo- governments, both foreign and local. only elders like the synagogue but then ries to explain the atonement. For exam- Another failure involved the added deacons as more functions ple, Anselm developed the satisfac- approach to the decision making process. were needed. tion theory where one person of God Missionaries from the West, where Some of the forms of worship satisfies another person of God. Yet individualism is a dominant value, have brought to Muslim lands were particularly this division of God is harder for Muslims often approached individuals, who offensive. In this respect missionaries to grasp than some other explana- became extracted from their clan and fam- could have learned much from observing tions. ilies as they became Christians, At the types of Islam that flourished Missionaries have often gone to times children were approached with the among different Muslim peoples. For the field ill-equipped to understand Islam. gospel in contexts where they had lit- example, why did the Naqshibandi They have been trained in “The tle influence on the decision making of order of mysticism with its dancing and Christian Message to Islam” and think of the family and clan. The results led to music flower more among some Islam as a monolithic system rather ostracism and persecution of the individu- Kurdish Muslim groups than the tradi- than a cluster of beliefs, practices, and als for breaking from group beliefs tional forms of Sunni mosque wor- cultures. They have only studied for- and practice, and little impact was made ship without music and dance? mal Islam, whereas perhaps most of the on the groups as a whole from which Many missionaries branded so- Muslims they encounter have beliefs they came. called Muslim forms of worship and relig- and practices heavily influenced by local Although many other factors are ious vocabulary as wrong, without folk religion. They have emphasized at work, there have been greater results in knowing that virtually all quranic relig- the cognitive, the theological, only to find places like Bangladesh where con- ious vocabulary, including the name that folk Muslims are more interested scious effort was made to involve deci- “Allah,” and virtually all the forms of in power. (Does God through Christ have sion makers of the village or clan by worship, except those specifically more power than the spirits I fear?) delaying baptism of individuals until the related to Muhammad, were used by Jews They have assumed Muslims have the head of the family could also be bap- and/or Christians before they were same felt needs as the Christian mis- tized. Lesson five is to seek to use the nat- used by Muslims. Thus, unless they have sionary, not realizing that the folk Muslim ural channels of decision making pro- taken on unbiblical meanings during commonly sees the need for a savior cess in each culture. their sojourn in Islam, they could bear the from fear more than the need for a savior Failure to understand or incorpo- gospel again if local people found from sin. The Qur’an describes rate sound biblical contextualization has them helpful, as in Bangladesh where the human nature as essentially good or neu- also led to failure. Missionaries have New Testament has been translated tral, unlike the Bible which describes often failed to understand that the form of using vocabulary that Muslims use and it as sinful and biased towards wrong. Christianity they brought had been where followers of Christ have been Hence Muslims often only ask, contextualized to their own culture by the free to adopt forms of prayer like their “What is the will of God?” while Chris-

INTERNATIONAL JOURNAL OF FRONTIER MISSIONS J. Dudley Woodberry 123 tian ask,” How can I be transformed to do God is Blessing migration of peoples. This has been from His will?” The seventh lesson, over- war or increased opportunity, as in Despite the failures of the past, lapping the lesson on contextualization, is urbanization. Flight from the Soviet inva- there is a greater responsiveness to the sion of Afghanistan made over a that missionaries need to learn the gospel among Muslims today than great varieties of Muslim peoples and quarter of Afghans refugees. Many fled to ever before. God is using some of the fail- their felt needs and longings, in order countries with greater freedom for ures of society to bring this about. We gospel proclamation and found faith in to meet them with the Gospel where they shall look at five phenomena that God is Christ. Likewise, many refugees from are. using to bring Muslims to Christ. the war triggered by the Iraqi invasion of Another problem relates to utilizing First are political events. The revolu- Kuwait were aided by Christians and methods that met felt needs but did tion in Iran led to the imposition of turned to Christ. Still others migrated to not lead to an easy transition of planting strict Islamic law, but this in turn led to cities, where they needed friends and self-financing, self-governing, and disillusionment with that form of were more open to new ideas. Later many self-propagating indigenous churches. The Islam, with the result that there was an have become secularized or disillu- missionaries brought in schools and increase in the sale of Bibles and an sioned and adopt fundamentalist Islam, medical clinics and hospitals. These pre- increase of Muslims coming to churches to but during a window of opportunity sented a holistic gospel but also find Christ. Likewise in Pakistan numbers have been coming to Christ. brought in institutions that could not be when President Zia al-Haq tried to impose A fourth phenomenon is a desire supported financially and in personnel Islamic law into government, more for power, especially for those who feel by the local church, thus ensuring contin- Bibles were sold, more enrolled in Bible powerless in the wake of sickness or ued foreign involvement and the correspondence courses, and more necessity of a major amount of time, proclaimed faith in Christ. When East Pak- fear of evil spirits. As more Christians are open to God, who demonstrates His energy, and resources to maintain the istanis suffered under their co- power through them in answer to prayer, institutions. The eight lesson is that religionists from West Pakistan in the God is showing His power in healing, method and means should be empha- name of maintaining the unity of even as He in other situations shows His sized that foster planting an indigenous Islam, they not only formed Bangladesh churches that are self-governing and but became more responsive Christ. power through giving grace to see people through suffering. This has been a financing, and are self-propagating. When the Kurds of northern Iraq suf- factor in the growth of the church in Finally, missionaries have not fered under their fellow Muslim Sad- Muslim areas of Africa and elsewhere. always been sufficiently aware of “the dam Hussain, they likewise became more Finally, there is ethnic resur- fullness of time” for various people responsive. When the Soviet Union gence. God used this factor where Kurds groups and cultures. For many peoples, a collapsed, the Muslims of the former cen- were suppressed by their co- period of pre-evangelism is necessary; tral republics became responsive religionist Saddam Hussain. We also see and history has shown that historic events because of their spiritual hunger after 70 this in places like Bangladesh where lead to periods of responsiveness to years of atheistic rule. God is using Muslims find that they can worship God the gospel. Such a time was the late 1960s political event for the gospel. in Christ through culturally relevant in Java when the Communists made A second phenomenon involves ways without feeling foreign. an abortive coup which provoked Muslim natural catastrophes. In places like Ban- Failure has been a good teacher, Santris to massacre many Communists gladesh these have involved tidal and the God whose strength is made per- and even suspected Communists. When it waves and Christian agencies bailing out fect in weakness continues to work in became necessary to choose a faith to “cups of water” in Christ’s name. In our failures to teach us to become more show that Indonesians were not atheistic places south of the advancing Sahara effective witnesses for him in our Communists, many chose Christianity Desert, it has involved drought and mission to Muslims. because of the bad example of orthodox giving cups of water or milk in Christ’s Muslims and the helpfulness of Chris- name. But on the whole, Christian tians. The ninth lesson is that timing is relief and development agencies have been important as increased responsiveness more responsive than their Muslim Dr. Dudley Woodberry is currently follows catastrophes, change of location counterparts, with the result that Muslims dean and professor of Islamic Studies or conditions, suffering from co- have seen the love of Christ and at the School of World Mission, religionists, or disillusionment with peo- responded to Him. Fuller Theological Seminary located in ples’ faith or faith community. The third phenomenon is the Pasadena, Calif.

VOL 13:3 JULY-SEPT. 1996 The Muslim Concept of Surrender to God

In seeking to understand Muslims it is essential to grasp the dominating themes of their faith. Unity, guidance, and obedience rank particularly high. In this article the author traces thedevelopment of the most fundamental Muslim concept that forms the touchstone of their identity—surrender to God.

by Mark Nygard

he Pakistani Muslim leader Abul upon the value of stipulated property. Syria, Mu‘awiya engages the forces of T A’la Mawdudi, surely repre- 4. Sawm, fasting during daylight ‘Ali, son-in-law of Muhammad and sents many Muslims when he expressed hours during the month of Ramadan. natural heir to power, in a contest for suc- pride that his religion was not, like so cession. After two weeks of battle, 5. Hajj, the pilgrimage to Mecca many others, named after a specific per- at least once during the lifetime of each ‘Ali agrees to arbitration of the issue on son or group. He points out that Muslim for those who can afford it.2 the basis of the Qur’an. Suddenly, a Christianity takes its name from Christ, number of ‘Ali’s men withdraw from his A sixth pillar is sometimes added, Buddhism from Buddha, Zoroastrian- camp in protest. How is it possible, jihad, which means “‘striving, or ism from Zoroaster, Judaism from the they ask, that the will of God as revealed exertion’ in the way of God,” either per- Jews. Islam, however, takes its name in the Qur’an should be mediated by sonally by struggle against lack of from “an attributive title,” that is, Islam human authorities? How can it be that faith and devotion, or publicly, by preach- describes anyone who has the attrib- their hero, ‘Ali, should compromise ing, teaching and, if necessary, armed ute of islam (surrender), and of being his faith and religious principles by con- struggle.3 Emphasizing the aspect of day- muslim (one who has so surrendered), sorting with the followers of a pre- to-day obedience, these pillars are of having surrendered himself to God or tender? In negotiating with one who was fundamental requirements of Muslim sur- resigned his will to God’s will in such outside God’s will, ‘Ali demonstrates render so basic that there is virtually a way that he experiences the well-being that he himself is outside God’s will and of God’s peace.1 Surrender to God is no disagreement over them among the thus, in fact, neither a true Muslim seen by Muslims as the defining charac- various branches of Islam. nor qualified to lead true Muslims.4 teristic of their faith, basic to their Nevertheless, when one considers Those who “went out” (kharaja) own sense of identity as Muslims and that there are persons widely consid- from ‘Ali became the kernel of the Khari- touchstone to their sense of unity. The ered to be Muslims who neglect all but jite movement. The dominating char- question is: Exactly what does surrender the first pillar for significant parts of acteristic of this movement was the con- to God mean for Muslims? their lives, such simple definitions begin viction that the faith of a Muslim had Straightforward definitions of surren- to seem illusive. The fact of the mat- to be accompanied by appropriate works der exist. Perhaps the first to be ter is that Muslim thought on surrender is or it was no Islam at all. Morality was offered by a Muslim on the street is a more complex, and is the fruit of a more important than profession of faith practical one: accomplishment of history of development by a human com- since it exposed one’s faith. Faithful- what are called the five “pillars of Islam.” munity faced with a wide variety of ness in surrender to God meant single- One who surrenders to God is one circumstances and decisions over a period minded integrity of action as proof of who practices the following divinely of 1400 years. Its full breadth and the word, lest faith be proven false. A fail- ordained acts: beauty can be more adequately appre- ure of integrity at any point indicated 1. Shahada, the witness that there is ciated by considering, however an incompleteness of surrender, betraying no God but Allah and that Muham- briefly, some key moments in that history. the fact that one was not really the mad is his Prophet. Surrender as Uncompromising Muslim one professed to be, and Khari- 2. Salat, the ritual prayers, or Obedience jites removed such persons from the worship services, performed daily during community.5 five specified intervals. The year is 656, and the third caliph of the new Islamic movement has The uncompromising character 3. Zakat, ritual alms giving based been murdered. The governor of of the Kharijite position was so driving INTERNATIONAL JOURNAL OF FRONTIER MISSIONS, VOL 13:3 JULY-SEPT. 1996 126 Surrender to God that the movement splintered, as sect Implicit in this concept of postponement was a position that relieved the commu- judged fellow-sect unworthy of the was the idea that profession of faith nity of the need to make difficult name Muslim. In political issues there must be taken seriously, even when excluding decisions concerning its mem- was no toleration for a ruler who actions might not seem to all observ- bers. Sociologically, Muslim identity appeared to the faithful to have fallen into ers to correspond with it. The claim to be before the community was established by sin. In personal matters there was no a Muslim must be respected on its confession of faith, and both believer recourse for error, no mercy or forgive- own merit and not be called into question and community were enabled to pass on ness. They could not structure a world by actions. By this doctrine al-Hasan to other questions of life and faith themselves, and they were hotly pursued was giving opponents on all sides a theo- beyond the issue of identity. Not only so, for their unyielding criticism of the logical rationale for setting aside a Muslim individual or group confi- legitimacy of the world of others. While judgment on a potentially disruptive issue dent of their inward belief could respond theirs was not to be the defining posi- that was not likely to be resolved more resiliently to occasional human tion, the passionate insistence of the Kha- soon. Those who accepted this approach failure, knowing that it was not intrinsi- rijites on the totality of surrender came to be known as people of defer- cally related to their identity as Mus- undoubtedly reflects the passionate insis- ment, or Murji’ites.7 lims. It is, therefore, perhaps not surpris- tence of the Qur’an on the incompara- Eventually, the issue of succes- ing that the Murji’ite position became ble uniqueness of God. It may be argued sion died down,’Ali was accepted as one widely accepted in Islam as the pragmatic that the resurgence of Islamic funda- of “the four rightly-guided caliphs,” approach to self-definition, even mentalism in our century renews some and the Murji’ite idea of postponing judg- though periodic calls for more moral rigor Kharijite themes. ment of rulers ceased to be quite so occurred. Surrender as an Inward Belief critical an issue. What remained impor- Surrender as a Freely Chosen Human Some thirty years have passed tant, however, was a concept of faith Possibility since the Kharijites “went out” from ‘Ali. that fundamentally excludes consideration Sometime between the years 694 and The successors of Mu‘awiya have not of a person’s acts. In the words of 699 a man named Hasan al-Basri sits only established their dynasty after the Gibbs and Kramers, “a Muslim does not down to write a letter to the caliph. lose his faith through sin,” or eschato- death of ‘Ali in 661, but managed to Hasan’s views are rumored to be unu- logically, “where there is faith, sins will put down a second civil war of dissatis- sual, and the caliph has asked him to do no harm.”8 “We do not consider faction with their leadership. Around account for himself. Carefully Hasan every campfire, discussion of the recent anyone to be an infidel on account of sin,” pens a document, still extant, that includes war ends with the same debate: Who declares article one of the Murji’ite these words: confession, Fikh Aqbar I.9 In effect, islam really should have been caliph back in God creates only good; evil stems ‘Ali’s day? Are these Umayyads is identified with iman: surrender is from men or from Satan. Man God’s choice of leadership for Muslims? most essentially a matter of faith. Misin- chooses freely between the two; but God knows from all eternity what Should the ‘Ali line be returned to terpretation of religious duty does not man will choose. He only “leads him power? Maybe some other leader is really negate faith; neither does committing for- into error”...if man has first given him the right one? The temptation to be bidden acts. Erroneous believers and occasion for this through his sin.10 intolerant of rival points of view and sinful believers are Muslims nonetheless Without denying God’s will and create division within the movement because of their faith. This emphasis foreknowledge entirety, Hasan allowed is very real, not for Kharijites only, but on faith came to be the defining hallmark for the possibility of free human for the whole Muslim community.6 of the Murji’ite movement in contrast choice. Based on Quranic exegesis, he From this time a book has come to Kharijites with their emphasis on corre- granted that God is determinative not down to us, written by al-Hasan, sponding acts. only of external events such as poverty grandson of ‘Ali entitled Kitab al-Irja’, or Such a definition of surrender had the and famine, but also of internal Book of Deferment. In this book al- effect of internalizing its basic nature. human workings connected with surren- Hasan proposed that the question of the It became impossible to establish the pres- der, such as faith and obedience. But rightness or wrongness of each ence of true islam by empirical obser- most significantly, Hasan also maintained party’s candidate should be postponed, or vation, so its confession by an individual that God determines these only after deferred (irja’), to God’s own ulti- had to be accepted by the community. human choice and leading. God’s power mate judgment, and that meanwhile Mus- God alone could know the posture of the may be active in the relationship that lims should refrain from declaring heart, so God alone could judge the comes about through surrender, but it is themselves on the disputed matter. true Muslim from the pretender. Thus, it active only as each person chooses to

INTERNATIONAL JOURNAL OF FRONTIER MISSIONS Mark Nygard 127 make it so. This human participation is Wasil and others refuse to take the usual law takes on a kind of transcendent qual- important for practical piety. When sides and finally leave the fellowship ity. That which is perceived to be the choice goes awry, the person who of their master, prompting him to say, “He good on this earth will be seen as good by made it is responsible for the conse- has withdrawn (i’tazala) from us.”13 God and be rewarded accordingly. quences. God’s responsibility in the The group came to be known as the Likewise with that which is wrong, God human realm is limited to that which Mu‘tazilites (those who have with- will not let it go unpunished. If this 11 is good. drawn), and over the next century their be true, then God is not capricious in his This position came to be known influence in the Muslim world became dealings with humankind; the fact as Qadarite, the idea of limitation of God’s enormous. Borrowing logical methods that he is just in a way intelligible to power (qadar) to permit some sem- from Greek philosophy and applying humankind makes him predictably blance of responsible human so. Mu‘tazilites could even choice. Although Hasan describe God as al-Basri is the first record of Every Muslim knew that the God of obliged to act in a certain such views that we pos- the Qur’an was a commanding way in a certain situa- sess, they were apparently not God, ordaining laws and promising tion, lest he be proven uncommon during the unjust. With this obli- first Islamic centuries. A mod- reward or threatening gation of God in mind, erate position, sensitive to punishment depending on how those Mu‘tazilites could Quranic witness, it seems that laws were fulfilled. argue amongst themselves it was considered by the whether God had the faithful to be neither particu- power to do that which larly unorthodox nor dangerous until them to Muslim data, Mu‘tazilite thinkers was unjust. Indeed, it appeared to its ultimate consequences were realized by systematized Muslim thought in a way some that the omnipotence of God was the more systematic approach of the most convincing for their age. By 833 compromised by this principle of jus- 16 Mu‘tazilites.12 their teaching became temporarily the tice. official position of the caliphate in Bagh- Every Muslim knew that the God Surrender as Human Response to a dad and for centuries after retained of the Qur’an was a commanding God, Just God influential spokes persons for its cause.14 ordaining laws and promising reward A young disciple of the Hasan al- Though Mu‘tazilite thought has long or threatening punishment depending on Basri mentioned above, Wasil ibn-‘Ata’, been out of fashion it may be argued that a how those laws were fulfilled. For sits among a group of men discussing number of significant modern Muslim Mu‘tazilites this meant that humankind the issue of faith and works. He listens thinkers have taken positions that resem- must have the power to obey those intently as his master is asked just ble Mu‘tazilite points of view. commands, lest the consequences what will become of a grave sinner who is Behind the idea of an intermediate attached to the laws and the God who nevertheless a Muslim. The Kharijite state lies a powerful sense that God’s attached them be shown unjust. Surely answer is, of course, that such a sinner justice would not assign those to paradise God could not justly hold people could certainly not be a true Muslim or hell who did not fully deserve responsible for deeds they did not have and so was lost forever. The Murji’ite them. Though all Muslims hold that God the will or power to commit or refrain answer, on the other hand, is that, is just, Mu‘tazilites gave particular from committing. “Obligation and sanc- since the name Muslim was dependent emphasis to the reasoned principle of jus- tion can only be understood in refer- upon confession of faith rather than 17 tice, to the extent that God’s justice ence to a responsible being.” The impli- moral uprightness, he must still be des- has been called “their fundamental cation was that God did not coerce, tined for paradise. For a Qadarite who dogma.”15 Using the analogy of the but had given the freedom to humankind affirms a responsible human will, the invisible to the visible, a philosophical to act or not to act in a given situa- choice is uncomfortable, and Hasan principle that one can deduce what is tion. The concern for a free human choice hesitates between the two possibilities. As true for the invisible realm by observing prior to divine determination was he does so, young Wasil, his student, what is true for the visible, Mu‘tazi- thus clothed with a theological system speaks up in his place. “A grave sinner can lites argued that the same apprehension of that emphasized God’s justice. be classified as neither believer nor justice and injustice that is valued by Implicit in this freedom was real unbeliever,” he asserts. “For these people humankind must be valued by God as power to act. Since God is the source there must be some ‘intermediate posi- well. By this principle human moral of all power to act, two important affirma- tion.” Vigorous discussion ensues, but

VOL 13:3 JULY-SEPT. 1996 128 Surrender to God tions about the way God gives this power will. Anything less than a comprehensive sophical question of ultimate responsibil- were necessary. First, the power to act divine will seemed to him to attribute ity, it does in fact satisfy the daily must come from God in some way prior to to God either “unmindfulness and neglect” perception and experience of most people the moment when the action was or “weakness, impotence, feebleness, who think of themselves as being required so that the individual could be and failure to attain His desire.”21 God responsible agents, how ever that power responsible for the way the God-given revealed himself to be a comprehen- to be responsible came to exist. power was used or not used. Otherwise the sively willing God in such Quranic verses Since both what humanly seems action would seem to be God’s and as 76:30, “But you shall not will good and what humanly seems evil not that of the person acting. And sec- unless God will.”22 In al-Ash‘ari’s under- come from God and God alone, then the ondly, a just God would not give standing, our impression that events human creature is forever “either the grace (luff) inequitably, determining happen because other events cause them is recipient of a favor for which he must human actions by the amount or kind an illusion. The real reason for hap- give thanks, or the object of a trial of grace given.18 In the name of justice penings of all sorts is because, moment by which he must endure patiently.”27 One God must give freely and abundantly moment, “God creates necessary who is surrendered to the will of such to all, so that the deciding factor in surren- motion.”23 a God, then, is one whose life rotates der as in other actions will be not In particular, the kind of human between thankfulness and patient divine economy, but the human response. faith and actions that might be involved in endurance. He believes that God sends surrender cannot be the result of moment by moment what he wills, Surrender as Divine Gift of an human willing but rather of God’s. Al- and he accepts it. For Ash‘arites it is this Omnipotent God Ash’ari goes so far as to affirm and quality of belief that is essential for It is the middle of a tenth-century offer proof that they are “produced” by the surrendered attitude before the om- night in what is now Iraq. An aspiring God, even “created” by God. The nipotent God. teacher of the Mu‘tazilite school, human individual simply “acquires” them awakes suddenly from his sleep and sits Al Ghazali: Surrender, a Unity of Body from God. By this “doctrine of acqui- and Soul bolt upright. Al-Ash‘ari has had a sition” (kasb) a person does what he does dream. In his dream God himself has “in virtue of a created power.”24 That It is the last half of the tenth century spoken to him and has called his power is not his own; it is put in place by in what is now northeastern Iran, and teaching into question. God has asked him God at the very moment it is needed, al-Ghazali is on the search for knowledge to defend his Mu‘tazilite position on and not before. There is no time interval in of God. He finds he can’t believe the basis of the sayings of Muhammad, which humans may be in control of it. something just because others have said and if he cannot, to give it up. This is It is truly at every instance and at the deep- so (taqlid ), and he wonders about the not the first time al-Ash‘ari has had such a est level God’s power. elegant logical rationales for proving and dream, and he is shaken. He decides defending knowledge (‘aql) used by This is not viewed by al-Ash’ari as he must abandon a promising career the Mu‘tazilites and Ash‘arites. He yearns necessity, because he defines neces- among his Mu‘tazilite teachers and for more certainty, and his search sity on the basis of what is experienced to take up the position of their opponents. leads him to the Muslim mystics, the be necessary at the level of creaturely But he will not give up the methods he Sufis, with their mystical intuition of perception: “that to which the thing is con- has learned. God (dhawq). With them he disciplines strained and compelled and forced, himself to arrive at that point where In the years ahead al-Ash‘ari and from which it can find no way to get “there is no veil between you and [God] would become a powerful champion free or to escape, even though it strive except your pre-occupation with against the Mu‘tazilite teaching using to be freed from it and want to escape aught else.”28 This is “union with God” the very logical methods that made those from it and exhaust its endeavors to do 19 which al-Ghazali afterward described teachings so popular. The school of so.”25 There is no struggle in an acquired in three ways: thought that followed him, the Ash- act, no sense of the involuntary obliga- 1. The character of the mystic ‘arites, would come to be regarded as tion to commit an act that this definition “the most important single school of sys- would require. The individual finds becomes God-like, “as if only God 20 tematic theology in orthodox Islam,” that one has the power to do what the indi- (God’s character) is within him.” with a wide following into our present vidual wants to do and does it, even 2. The consciousness of the mystic is day. claiming responsibility for the deed so fixed on God in love and adoration Al-Ash‘ari predicated his theology accomplished.26 Whether or not this that it is aware of nothing else. upon an affirmation of God’s almighty definition of necessity satisfies the philo- 3. It is seen that “there is naught

INTERNATIONAL JOURNAL OF FRONTIER MISSIONS Mark Nygard 129 in existence except Allah, that all exis- and his body. For assuredly if the brance of God by the soul, and therefore mind is perfected and purified it will tence is in His Aspect.”29 This “union “perseverance in [the act] means per- improve the deeds of the body, so that means that God and man are in harmony, they too will become commendable. severance in remembrance, as a result of and that man’s heart reflects God.”30 And conversely, if the impressions which love of God and intimacy with that are given to the mind by the body Him are produced in the soul. Thus, the Yet, even now, with this mystical are wholesome they will put the mind union, al-Ghazali is not satisfied that in a favorable state, and the disposi- ultimate aim of devotional acts he knows God’s inner nature. Through the tions will tend to become agreeable. emerges as love of God and nearness to Therefore the way to purify the mind 34 mystical experience he has gained a Him.” is to make habitual these actions sense of assurance of belief, a subjective which are completely pure, having in Al-Ghazali’s surrender must be confidence of belief (yaqin), but he is view that when this has become a cus- understood in terms of this twofold not convinced that he can discipline. It is the outward thereby attain fresh con- life of obedience to the tent of belief, fresh illumina- For the Muslim... the ultimate divinely-commanded ritual tion from God himself aim of devotional acts and action, accompa- (wahi).31 For this he returns nied by inward conscious- to the Qur’an. The emerges as love of God and ness of its spiritual chasm between the world of nearness to him. meaning and intention. Sur- humankind and the render is thus a unity of realm of God yawns wide tom by means of frequent repetition, meaning and action in an for al-Ghazali, too wide for reason, then the state that has been produced individual’s life that prepares the soul 33 too wide for mystical approach. Only God on the mind will become constant. for its blessed eternal existence with God can overcome it, and al-Ghazali Recognition of purity in actions . believes God has done that miracle in the requires that their meaning be known The Muslim Concept of Surrender: Qur’an. and reflected upon. Thus it is important A Flow of Thought Al-Ghazali is remembered by Mus- that the commendable action be per- There is not enough space to pursue lims today not because he had a mysti- formed in full consciousness of its mean- other significant moments of the cal experience of God. Countless Sufi ing, so that the full impact on the soul Islamic story. One could discuss surren- mystics had gone this way before, pro- be obtained. der as an outward manifestation of an ceeding far beyond Ghazali to heterodox For the Muslim seeker after God inner love (Ibm Taymiyya), or surrender experiences of direct contact, unity, this has tremendous significance. It means as a courageous struggle for personal and even mystical identity with the Deity. that devotional acts–in particular, the growth in intensity and mastery of the Rather, the accomplishment of al- pillars of Islam prescribed by the universe (Muhammad Iqbal). One Ghazali is that he afterwards returned to Qur’an—must be appreciated for their could consider how daring new efforts to orthodox Muslim teaching based in inward as well as their outward aspects. understand surrender continue to be the Qur’an and so linked it with his mysti- These aspects correspond to the soul attempted in response to the challenges cal experiences that the warmth and and body of the human individual and are and possibilities of the modern situa- assurance of their approach was made inseparable. It is not possible to per- tion. But perhaps enough has been said to available to orthodox Muslim faithful. form the devotional acts in a “sound” man- demonstrate the vitality of the con- He brought Sufism into the heart of sur- ner without knowing their deeper cept. It is not so much a vocabulary term render to God. meaning and performing it “with single- to be understood as it is a river of How did he do this? Without entering minded devotion, purity of thought thought, flowing across the varied land- into his philosophical rationale it may and absolute sincerity,” and al-Ghazali scape of Muslim history, to be pon- be said that al-Ghazali makes much of the criticized Muslim jurisprudence of the dered and appreciated. In its simplicity it observation that what the body per- time for allowing it. But neither is it possi- can be grasped by a child: awed ceives and does profoundly affects the ble to neglect the outward manifesta- acknowledgment of God’s uniqueness. In reflective soul, and conversely, what tions of the acts in preference for inward its straight forwardness it can be the soul becomes in the process of acquir- and spiritual approaches to God applied by the working day world: obedi- ing experience profoundly affects its according to the practice of some Sufis. In ence to God’s ordinances. In its sig- use of the body32 In his own words, his synthesis of shari‘a and Sufis insight al-Ghazali held that the purpose of nificance it can be relished at length by Everyone is undoubtedly influenced theologian and philosopher, for its by this inter-relation of his mind [soul] every act of devotion is the remem- ramifications touch all aspects of life. VOL 13:3 JULY-SEPT. 1996 130 Surrender to God

The concept of surrender to God 7. Wilfred F. Madelung, “Murdji’a,” Unknowable God (Leiden: E. J. Brill, invites consideration by Christians Encyclopaedia of Islam (Leiden: E. 1964) 59. and those of other religious persuasions, J. Brill, 1993) 7:605 29. Ibid., 32-33. for the struggles for self- 8. H. A. R. Gibbs and J. H. Kramers, 30. Ibid. understanding that are played out around eds., Shorter Encyclopaedia of Islam 31. “A Short Creed by al-Ghazzali,” Dun- this theme in the Muslim theater of (Leiden: E. J. Brill, 1953) 412. can B. Macdonald, Development history are often the very same struggles 9. A. J. Wensinck, The Muslim Creed: Its of Muslim Theology, Jurisprudence that we have experienced ourselves. In Genesis and Historical Develop- and Constitutional Theory surrender to God we see devout people ment (London: Frank Cass, 1932, (Lahore: Premier Book House, 1960, wrestling with theological questions 1965) 103. 1964, first published 1903) 303- that are our own: the relationship between 10. Joseph van Ess, “Kadariyya,” Encyclo- 304 faith and good works, the awareness pedia of Islam (Leiden: E. J. Brill) of power versus a sense of human respon- 32. Muhammad Abul Quasem, The 1:369. sibility, the relationship of theology Ethics of Al-Ghazali: A Composite 11. Watt, lslamic Philosophy, 27. and our practice of the faith, etc. What Ethics in Islam (Petaling Jaya, makes it so interesting is that Muslims 12. van Ess, “Kadariyya,” 1:369. Selangor, Malaysia: Central Printing have done their wrestlings and built their 13. Watt, Islamic Philosophy, 47. Sendirian Berhad, 1975) 46-47. reflections with quite a different set of 14. Joseph van Ess, “Mu‘tazilah,” The 33. Dwight M. Donaldson, Studies in data in quite a different set of circum- Encyclopedia of Religion, ed. Mir- Muslim Ethics (London: S.P.C.K., stances. Those of us whose faith is dif- cea Eliade, 16 vols. (New York: Mac- 1963) 140-142, in which he translates ferent will surely have a better understand- millan, 1987) 10:221-225. See also portions of al-Ghazali’s Ihya’ ing of ourselves and our faith in God D. Gimaret, “Mu‘tazilah,” Encyclope- III:48-50. for having sought to understand Muslims dia of Islam, 7:783-787. 34. Quasem, Ethics of al-Ghazali, 47- in their surrender to him. 15. D. Gimaret, “Mu‘tazilah,” 7:759. 48. See also Umar-ud-Din, Ethical Philosophy of al-Ghazzali End Notes 16. Ibid. (Lahore: Sh. Muhammad Ashraf, 1. Abul A‘la Mawdudi, Towards 17. Ibid., 790. 1972) 163. “...The ‘Ibadat [ordi- Understanding Islam, tr, Khurshid 18. Ibid. nances for worship] have been Ahmad (Lahore: Idara Tarjumanul- 19. W. Montgomery Watt, “Al-Ash ‘ari, ordained only for achieving the Qur’an, 1977) 17. Abu ‘1-Hasan,” Encyclopedia of remembrance of God, and it this object 2. For succinct summaries see Cyril Islam, 1:694. See also his Islamic Phi- is not realized. there is no value in Glassé, The Concise Encyclopedia of losophy and Theology, 65. Salat [prayer ritual].” Islam (San Francisco: Harper Col- 20. R. M. Frank, “Ash‘ariyah.” The Ency- lins, 1989) 132, and Frederick Mathew- clopedia of Religion, 1:449. son Denny. An Introduction to 21. Richard McCarthy, ed., The Theology Islam (New York. Macmillan, of Ash‘ari (Beirut: Imprimerie 1994)118-136. Catholique, 1953) 41, in which he Mark Nygard is currently engaged in 3. Denny, Introduction to Islam, 136. translates al-Ash‘ar’s Luma’. mission service in Senegal, West Africa, under the appointment of the 4. Albert Hourani, A History of the 22. Ibid., 34. Other Quranic verses cited Evangelical Lutheran Church in Arab Peoples (Cambridge, MA. Har- elsewhere include 10:99, 32:13, vard University, 1991) 25. America. He was previously in similar 85:16, l1:107-109, 6:112, and 2:253/ service in Cameroon, West Africa. 5. G. Levi Della Vida, “Kharidjites,” 254. Encyclopedia of Islam (Leiden. E. 23. ibid., 56-59. J. BrilI, 1978) 3:1074-76. 24. Ibid. 6. W. Montgomery Watt, Islamic [Editor’s note: This article is a reprint 25. Ibid., 59. Philosophy and Theology: An Extended from a special issue on Islam from Survey (Edinburgh: Edinburgh 26. Ibid. Word and World, Theology for Chris- University, 1985) 21. See also Hourani, 27. Ibid., 64. tian Ministry, Spring 1996. Reprint History of the Arab Peoples, 487. 28. Fadlou Shehadi, Ghazali’s Unique permission granted.]

INTERNATIONAL JOURNAL OF FRONTIER MISSIONS The Great Muslim Challenge Learning from Their Dedication

As we look at the Islamic challenge, at their dedication, consecration and obedience, there is much that Muslims can teach us concerning our faith and walk as Christians. Not only can and should we pray for them, but also pray with them. by J. Christy Wilson, Jr.

n Romans 15:20 the apostle Paul says, At that time, I didn’t realize I’d be Learning from Muslims I “I have made it my goal to preach teaching in a seminary; I planned to As we look at the Islamic chal- Christ where He was not known.” Yet spend the rest of my life in Afghanistan. lenge, it is important for us to recognize today, less than 2% of the Protestant But I determined that if I ever taught that they have a lot to teach us in their Church’s missionary personnel are work- in a Christian school I would teach a dedication. Ayatollah Ruhollah Khomeini ing among Muslims, who form the course on personal evangelism used to spend two and a half hours a largest unreached people bloc in the because I didn’t learn it in seminary; I day at prayer, even with all his responsi- world. Over a billion are following a learned it from a Christian layman bilities. He prayed five times a day, a false absolute, a false prophet and a false who was a businessman. He would come half hour each time, completing the ablu- hope, expecting to have salvation and to the secular university where I was tions, and then going through the eternal life through a works oriented relig- and have a Bible study, and the students prayers. Their prayer is not like Christian ion. In Romans 3:21 the Bible clearly would argue with him; and he would prayer or intercession. Their prayers states that no one will be justified by the not only turn to the Bible to talk with are rote sayings of the first chapter of the works of the law. Yet we Christians them, but he would lead them to Qur’an—repeating it over and over have done so little to reach the Muslims. Christ. That’s how I learned to lead peo- again. ple to the Lord. I taught at Gordon- Evangelism is Essential But Muslims put many of us to Conwell—but I had a hard time trying to I remember coming back from shame with their dedication to prayer and get faculty to pass a requirement to Afghanistan to bring our oldest fasting. Many of them don’t eat or have evangelism taught regularly in the daughter to enter Wheaton as a freshman drink anything from early morning, at M.Div. program. in 1969. At that time I was able to dawn, all through the day, until sun- It’s thrilling to see that one of Dr. attend the North American Congress on set. They don’t even take medicines, not McGavran’s last books was on evan- Evangelism headed by Billy Graham, even aspirins. Many Christians have gelism, a subject so vital. We must recog- in Minneapolis. While there I heard Dr. forgotten all about fasting; and yet, our nize the immense importance of James Kennedy, who had a special Lord said that when the Bridegroom Christians learning how to lead others to meeting for ministers. Since I was the pas- would leave, His disciples would fast. In Christ. That is our task! tor of the Community Christian the Sermon on the Mount He said, Church in Kabul—an international con- That is why I was thrilled with the “When you fast,” He didn’t say, “If you gregation there—I was able to attend. emphasis that Dr. Wang gave con- fast.” So Islam’s dedication in prayer There were over 600 pastors. He asked, cerning AD 2000 at a recent ISFM Con- and fasting is a great challenge to us. how many of us, either in a Bible ference. He asked the same questions school, a Christian college, or a seminary, that he asked at the Lausanne Congress II Muslim Christology had had a course that taught how to in Manila. “How many of you believe Islam also challenges us in relation to lead someone to Christ. Out of over 600 the world can be evangelized by the year christology. Islam believes far more pastors, only three hands went up. He 2000?” When he asked that question about Christ than liberal “Christians.” said, “Do you see? We are emphasizing about 10% said, “Yes, it is possible.” Muslims believe in the virgin birth all kinds of good things in our train- Then he asked it a second time, and and that Jesus was perfect and without ing, but we have left out the most impor- about 20% said it was. The third time sin. They believe in His miracles, that tant.” When our Lord formed His there were about 30%. But as Dr. He was raised the dead, that He gave new school and called His disciples, He said, Ralph Winter has pointed out, it doesn’t eyes to the blind, new limbs to the “Follow Me, and I will make you mean that it necessarily will happen. lame. They believe that Jesus foretold the become fishers of men, (and women)” and It is possible, if we Christians will really future that He ascended to heaven and that is what He did. That was His get on the job of doing what the Lord that He’s alive in heaven right now. They main goal. has told us to do in world evangelization. also believe in His second coming. INTERNATIONAL JOURNAL OF FRONTIER MISSIONS, VOL 13:3 JULY-SEPT. 1996 132 The Great Muslim Challenge

For that reason, it is so important not and that the Christian Trinity is a “Holy wholeheartedly agree with him! only to pray for Muslims, but also to Family.” So again it essentially is a Theologically we need to study pray with them. That’s the great way to failure of true missions. At the root of the means of effectually reaching Muslims touch their hearts, because they don’t problem to reach Muslims for Christ peoples for Christ. But we also need know how to get answers to intercession lies the failure to communicate the true to send people to these groups. I am for real needs by means of their rote Gospel message. thrilled with what is happening now prayers toward Mecca. We Christians, as Islam denies not only the deity of as many more Christians are studying we pray with them in the name of Christ, but also the death of Christ. Islam and are going to unreached Christ, can lead them to the Lord. I’ve Muslims say that Jesus was too good a Muslim peoples. I am also deeply seen many Muslims come to Christ man for God to allow Him to die impressed with the work Dr. Ralph through Christians who would pray with ignominiously on a cross. Instead, accord- Winter has done in mobilizing Christians them—not just for them. They ing to them, God caused the likeness to reach the unreached peoples of the believe that Christ is alive in heaven, and of Jesus to fall on Judas and that Judas world. therefore you can pray to Him. was the one who was captured and crucified, while Jesus ascended to heaven Evangelism by Muslims A Heresy of Christianity before the crucifixion. In this way As to the Muslim challenge, Dr. The two main reasons that Islam Islam cuts the heart out of the Gospel of Wang has said, we have an evangelis- is a heresy of Christianity is that they salvation. tic responsibility. Muslims put us to deny the deity of our Lord Jesus One great Muslim scholar, Hajji shame with their evangelism and even Christ—and that was mainly the fault of Sutta Muhammad who had been to with their use of tentmaking witnesses. In Christians! None of the Bible was Mecca on a pilgrimage, came to Christ a recent conference in Los Angeles translated into Arabic until 80 years after because he saw that only through the Muslims declared their goal to lead 70 Mohammed had died. Yet Arabic was Christ could his sins be forgiven. That is million Americans to Islam. That is the only language Mohammed knew and the great truth that the followers of their evangelistic aim for this country. therefore he had no chance to know Islam need to recognize. They also have an eschatology the Bible in the one language that he Muslims not only are a challenge that the whole world is going to become knew. That’s why in the Qur’an there to christology, but they’re also a challenge are many references to the Bible—he had Muslim some day. They teach that demographically, because there are so Jesus Christ is coming back, at which heard a lot of biblical stories—but many of them in the world today. One out there are no quotations of the Bible in the time He will tell all the Christians that of every three unreached persons is a Qur’an. Islam arose in the Arabic Mohammed was really the true prophet. Muslim. For that reason I was concerned context mainly as a failure of Christians At that point He is going to make when I read the plans for the Con- missions to that region of the world. Muslims of all Christians. After that He’s gress in Seoul, Korea for GCOWE’95. At going to die. They already have a In Mecca before Islam took root, that time I mentioned to Dr. Thomas grave for Him next to Mohammed’s in every day they would pray to many Wang the fact that in the Consultation Medina. idols. Mohammed saw that this was there was nothing focused on the Muslims are also a challenge to us in wrong. He had come across Chris- great Muslim challenge. Although there relation to religious liberty. For them tians in route in his caravan that went was a strong clear focus on unreached it is a one-way street: They don’t allow from Mecca to Medina, Jerusalem, people groups in general, however, the and Damascus and back. He had contact majority bloc of unreached peoples religious liberty in their own Islamic with Christians. But he saw them are Muslims; two thirds of the nations in countries because any Muslim that leaves worshiping statues of Mary instead of the 10/40 Window are Islamic. Yet that religion is supposed to be killed. worshiping Jesus. He thought the there was no specific focus on this tre- This is in spite of the fact that the United Christian Trinity was God the Father, mendous problem and challenge as Nations Declaration of Human Rights Mary the Mother, and Jesus the Son, such which George Otis calls the “greatest states that everybody should have free- and that’s essentially what Muslims think last giant.” He wonderfully compares dom to express his or her own faith today. When they ask you, “Do you the occupation of the Holy Land, and the and decide what he or she wants to believe Jesus is the Son of God?” and you giants that were in the way then, to believe. Nevertheless, Muslims say, “Yes,” they think that you the evangelization of the world today and demand religious liberty in non-Muslim believe that God had sexual relations with the giants that are opposing us today. countries. Mary and produced Jesus the Son, He says that Islam is the greatest giant. I

INTERNATIONAL JOURNAL OF FRONTIER MISSIONS J. Christy Wilson, Jr. 133

A Challenge to our Lethargy such wonderful fellowship, praying and Mehdi Dibaj said, “He has stolen my mar- praising the Lord that they delayed tyr’s crown.” However, a few months Another challenge to Christians eating their supper. The cat got into the later Mehdi Dibaj also disappeared and is our own lethargy. It is amazing how meat and ate it instead. Then this cat was killed. few Christians are working with Mus- suddenly went into convulsions and died. lims, even in our country. Dr. William Since the Taliban (from the Arabic McElwee Miller, one of the greatest Someone had poisoned the meat to word for “theological students” or missionaries to Muslims, just passed away kill Mehdi Dibaj and his Muslim convert “disciples”) have conquered the southern last year at 100. He spent 43 years in friend. half of Afghanistan, prayers need to Iran and led hundreds of Muslims to Mehdi Dibaj went back to Iran after be offered in a special way for that nation. Christ. He said: “The reason there are being a missionary in Afghanistan. This fundamentalist Muslim group so few converts to Christ from Islam is Because he himself was a Muslim con- has closed all schools for girls, do not per- not so much because of the perversity vert, he was arrested under Kho- mit women to work out of the home, of the fish as it is because of the paucity meini’s fundamentalist regime and put are forcing men to grow beards at least of the fishers.” In other words, if we into a box just three feet wide so he five inches long and will not allow had more fishing going on in the Muslim couldn’t lie down. He spent two years boys to fly kites, saying that they should world for Christ, we would be leading praying in that box. Finally, they let be studying the Qu’ran instead. Let us more Muslim peoples to Him. him out into the general prison. He spent claim Psalm 2:8, “Ask of me (the Father) I’ll never forget explaining the his time reading the Bible, like John and I will give you (the Son) the Gospel to a man in Afghanistan who Bunyan, and praying. He led over 1,000 nations (including Afghanistan) as your heard it for the first time. When he Muslims to Christ in prison! The gov- inheritance and the uttermost parts of understood it, he said, “Why hasn’t any- ernment officials were at their wit’s end. the earth as your possession.” one told me this before?” That’s what They didn’t know what to do. So they God has called us to take the over a billion Muslims can say. “Why tried him on December 3, 1993. Some of Gospel to the whole world. Securing our hasn’t anyone told us before?” you have seen his defense. It reminds salvation involved death for Jesus Muslims challenge us in the area of one of Paul’s defense before Agrippa, Christ. His followers are not exempt. It mortality and sacrifice. To work because it is like Scripture from the was God’s will that our Lord die, and among for the Lord in Muslim contexts is beginning to the end. Because of his faith rise again, and ascend into heaven, and truly a life and death matter! And our he was convicted to be hung on Janu- send the Holy Spirit to evangelize His Lord pointed this out very clearly. He ary 15, 1994. world. We, like the apostle Paul, have said, “Be faithful unto death, and I The Iranians did not realize the been given the responsibility to will give you a crown of everlasting life.” power of fax transmissions because his preach the Gospel where Christ is not (Rev. 2:10) message got all over the world by this known and to do it with great dedica- tion even if it means giving our lives. Just a few years ago two very close means. I even sent a fax to President Raf- friends of ours were martyred for sanjani saying how wrong it was to Christ in Iran. One was a Presbyterian kill this person who had become a Chris- minister that I knew well, who also tian pastor. Instead of being executed had been head of the Bible Society in on January 15 as convicted and tried, he Dr. J. Christy Wilson, Jr. served as a Teheran, as well as pastor of the was released. On January 16 he went missionary for 23 years in Afghani- Evangelical American Church there. He to church for the first time in ten years, stan and Iran. He is Emeritus Professor was martyred. and what great rejoicing there was of World Evangelization at Cor- Then there was Mehdi Dibaj, who having him in the service. don-Conwell. became a missionary from Iran to Then the pastor, who welcomed Afghanistan. When he was in Afghani- him into his home that following Wednes- stan, he invited a Muslim convert to day, disappeared. His body was found his room for dinner. They were having 11 days later. At this pastor’s funeral,

VOL 13:3 JULY-SEPT. 1996 Planting the Church Underground in Muslim Contexts Rediscovering a biblical paradigm for effective and fruitful church planting in environments hostile to Christianity.

by Joshua Massey

n enraged mob of Muslims in Christian’s testimony in Pakistani courts their Muslim neighbors for Christ. When ANigeria brutally behead a is worth only half of a Muslim’s. the faithful among them plead with Christian, placing his freshly decapitated We don’t often reflect on the uncom- these Christians to consider outreach to head upon a spear to lead their pro- fortable reality that Muslims see the Muslims, reminding them that the cession through the city as they shout same phenomenon in Christian dominated consequence for their apathy may mean “Allah Akbar!” [God is great!] The lands where Muslims are a minority. hell for Muslims, more than a few rampage doesn’t stop until nine churches Consider the case of Serbian “Christians” have said “Good! Hell is the best place for are burned, two pastors killed, and opening concentration camps and them!” Enduring many generations of 1 165 Christians injured. An evangelical massacring thousands of Bosnian Mus- unjust discrimination and sometimes even church in Chad is attacked in broad lims under the banner of “ethnic bloody hostility, it’s not hard to daylight by a group of about 600 young cleansing” in 1992. Not content with such understand why many who call them- Muslims. The church’s bookshop is savage genocide, Serbians “Chris- selves Christians would love to see completely robbed and everything in the tians” raped and impregnated thousands their Muslim neighbors go to hell. How- church is destroyed.2 of Muslim women as a matter of pol- ever, we must ask: What has hap- Could these tragedies have been icy. pened to the church in these lands? avoided? While such carnage is far Most Muslims citizens through- Surely, few in the Western world can from commonplace in the Muslim world out the Islamic world are certainly not even imagine the painful effects of grow- today, we are hearing more and more hostile towards Christians; however, ing up as a religious minority in a reports of persecuted Christians in Islamic we cannot but be concerned when Chris- land where offending the religious senti- lands. For instance, Muslims who tians become targets for violence. The ments of a Muslim can result in the convert to another religion in Sudan are silent voice of such persecuted believers death penalty. And yet, we must ask: subject to capital punishment. In the is seldom heard. Merely “raising their What is this social organization summer of 1994, four Sudanese Muslim voice” often increases their vulnerability. whose members publicly call themselves converts to Christianity were exe- Occasionally the news reaches us in “Christians” who tell their sons and cuted by crucifixion. An Egyptian Chris- the West as a plea to defend our fellow daughters with utmost seriousness, tian, active in evangelism in upper Christians by lobbying politically to “Never trust a Muslim!” Egypt, was shot dead in front of his fam- withdraw financial aid from the same gov- Laws forbidding Christians from pur- ily by Islamic zealots, who have also chasing land to build churches, ban- destroyed Christian homes, fields, shops ernments who, actively or passively, ning Christian children from government- and churches. In addition to the gov- tolerate such human rights abuses. Major ernment-sponsored execution of several initiatives at the national level in the financed education, and special taxes Muslim converts to Christianity in United States are commencing as never on Christians, these are some of the most Iran, key Christian leaders there have before. Sometimes we also hear of common forms of socio-economic been mysteriously abducted and mar- opportunities to assist victims with funds persecution. But did the apostles or our tyred. In 1991 Pakistan passed a law to provide supplies, replace burned early church fathers lobby the politi- requiring capital punishment for any- books and rebuild demolished churches. cal authorities for the right to erect public one “blaspheming” the name of Muham- While we find many faithful dis- church buildings? Did the followers mad, giving Muslims alternative ciples for Jesus in these lands, truly loving of Christ during Nero’s reign even openly opportunities to settle disputes with Chris- the very Muslim parties responsible identify themselves as “Christians”? tian neighbors. Rather than deal legit- for their torment, we are not as well Furthermore, what does all this have to do imately with economic or land disputes, acquainted with the even more promi- with how we establish churches Muslims can merely accuse Chris- nent fact that the overwhelming majority among Muslim peoples today? tians of blasphemy. Even if the Christian of Christians in these Muslim lands To answer these questions, let us is not killed by a mob before trial, a don’t seem too concerned with reaching take a brief look at the history of the INTERNATIONAL JOURNAL OF FRONTIER MISSIONS, VOL 13:3 JULY-SEPT. 1996 140 Planting the Church Underground church, taking special note of how early in contrast to Jewish followers of The believers completely disassociated them- Christians experienced continued Way, was so “non-Jewish” that they selves from Judaism. Their refusal to growth amidst deadly hostility, what fac- could hardly be called a sect of Judaism. join Jews in this revolt led to Jewish per- tors may be responsible for changing Yet because of the enduring presence ceptions of believers as national ene- this apostolic pattern of growth, and how of Jewish believers, what we call “Chris- mies. From this point on, few Jews joined we might apply these historical les- tianity” today was seen as a sect, or The Way. sons today in our outreach to Muslims. possibly a “cult”, of Judaism even as late The cry of martyrs in the Book of as A.D. 59 (Acts 24:5, 14). Growth in the Early Church Revelation gives us a glimpse of the Under the wing of Judaism, The Way persecution that followed in the province When the church was established at enjoyed the same rights and privi- of Asia under Domitian (81-96): Pentecost in A.D. 30, it was seen by leges which Roman law bestowed upon both Jews and Gentiles as a Jewish sect. “How long, Sovereign Lord, holy and the highly respected Jewish minority. Persecution of believers therefore true, until you judge the inhabitants of the Therefore, followers of The Way, like came primarily from Jews who objected earth and avenge our blood? They were Jews, were exempt from the cult of to their doctrine and their admission told to wait a little longer, until the num- emperor-worship. But as the number of as Gentiles who did not observe the Law. ber of their fellow-servants and brothers Gentile believers kept increasing, it In A.D. 35, the church went under- who were to be killed as they had been became more and more difficult to tag ground after Stephen’s martyrdom. Jewish was completed. (Rev. 6:10-11) along with the Jewish community. leaders began going from house to By the early second century, pub- Eventually, the privileges given to Jews house to drag followers of “The Way” off lic profession of “Christianity” was a cap- by Rome began slipping away from to prison–they were not yet called ital offense. If a person was found to Gentile believers. “Christians” until about six years later.3 be a Christian, they were given opportu- The refusal of The Way to burn Stephen, as a Hellenist, spoke Greek nity to renounce their faith–execution even a pinch of incense to the divine and adopted a freer life-style than conser- awaited those who would not deny their Emperor was seen as unpatriotic. The vative Jews. It is interesting to note Lord. Martyrs would kneel blind- Roman position toward believers there- that while Jewish persecution of “The folded, awaiting decapitation by sword. fore grew worse and worse. In July Way” did affect Jewish disciples of Bishops and church leaders were 64, followers of The Way entered a severe Christ in Jerusalem, the outburst was par- brought to Rome for execution. Grasque period of persecution when Nero used ticularly aimed at the more “liberal” mentions that the legal grounds for them, according to the Roman historian Hellenists. But rather than stop the growth the persecution of Christians during the Tacitus, as a scapegoat to shift blame of the church, this wave of persecu- second century were often obscure, tion only fulfilled Jesus’ words by thrust- for the fires of Rome away from himself– rumor held Nero started the fire Apparently, simply to bear the name ing more witnesses into “Judea, “Christian” was a crime, probably Samaria and the ends of the earth” (Acts which destroyed much of Rome. because rejection of the gods of the 1:8). Philip, another Hellenist, First those who confessed to being Romans was felt to threaten the peace and prosperity that the gods were brought the Gospel to the half-Jewish Christians were arrested. Then, on information obtained from them, hun- believed to bring. Refusal to worship Samaritans and saw a great harvest dreds were convicted, more for their the Emperor could also be taken as a 6 (Acts 8). anti-social beliefs than for their fire- sign of treason. Although early followers of Jesus raising. In their deaths they were Decius (249-251) gave an imperial made a mockery. They were covered edict commanding all citizens of the referred to themselves as “Jews,” “follow- in the skins of wild animals, torn to ers of the Way,” “brethren,” “disci- death by dogs, crucified or set on empire to make sacrifices to the Roman ples,” “the faithful,” “elect,” “saints,” fire–so that when darkness fell they gods. Certificates were given as evi- burned like torches in the night. Nero dence of obedience to the edict. Some “believers,” and “the household of opened up his gardens for this specta- God,” unbelievers referred to them as cle and gave a show in the arena. Christians obtained certificates from “Nazarenes,” “Galileans,” and “Jes- (Annals-15.44) sympathetic pagan neighbors, or corrupt saeans.”4 By A.D. 41, there were so many The final event to polarize disci- officials, without actually performing Gentiles who had joined The Way ples of Jesus as an independent people the sacrifices. Others complied to avoid that people started calling them “Messiah- separate from Jews occurred during execution. Sporadic persecutions con- nuts” (the likely idiomatic connota- the Jewish revolt against Rome in 66-73. tinued. Emperor Diocletian issued four tion of the Greek term “Christian”).5 Per- Rather than use this Jewish revolt as severe edicts against Christianity in haps the term arose in Antioch an opportunity to avenge their oppressors 303. A large number of Christians and because the behavior of Gentile believers, under Nero, who ruled until 68, most their entire town in Asia Minor were

INTERNATIONAL JOURNAL OF FRONTIER MISSIONS Joshua Massey 141 destroyed by soldiers. Christians of Pales- disciple who could introduce him to the labored to demonstrate that his faith was tine, Egypt, and Syria seem to have community of believers, where he genuine: “I’m not lying! I really am a been targeted with the most intense perse- could also meet the apostles. But no one disciple of Jesus! Would an infiltrating spy cution. believed his testimony. No one risk his life by talking to Grecian Jews believed he had truly become a follower of so boldly? Watch this!” According to Acts The Underground Church of Jerusalem Jesus, not until he found Barnabas. 9:28-30, Paul debated the Hellenistic Rather than annihilate the church, According to Gal. 1:18-19, it appears Jews so aggressively that they tried to kill it seems that periods of persecution only that Barnabas probably met with Peter him! Threats upon his life were so drove the church underground, where serious that the disciples evacuated Paul to its number could slowly but Caesarea and then sent him steadily increase unnoticed This pattern of meeting from off to Tarsus! Paul passed his test by its enemies. Acts 9:26-27 house to house is well suited with flying colors! He was teaches us several lessons now accorded the trust to fellow- about how the underground for hostile environments. If ship with the disciples at Jeru- church of the first century outsiders do not know where salem. operated: When he [Paul] had come believers will meet from week The Apostolic Model to Jerusalem, he attempted Christians of the first three to join the disciples; and to week, how can they raid they were all afraid of him, centuries did not meet in spe- for they did not believe that their meetings? cial church buildings. To do so he was a disciple. But Bar- would only have invited their nabas took him, brought him to the and James (and maybe other disciples) destruction. Rather, they met in private apostles, and described for them how seeking permission to bring Paul into on the road he had seen the Lord, who homes, as was the custom recorded in their midst so they could examine his testi- had spoken to him, and how in the New Testament. This pattern of meet- Damascus he had spoken boldly in the mony to verify for the whole church ing from house to house is well suited name of Jesus. that Paul was indeed now a genuine disci- for hostile environments. If outsiders do We see from these verses that ple of Jesus. Barnabas, also called an not know where believers will meet Paul’s first attempts to find the disciples apostle (Acts 14:14), was a trusted man of from week to week, how can they raid failed because they were afraid of great integrity. A.T. Robertson, in his their meetings? him. He was an outsider, not privy to the classic work on Greek word pictures in the Archaeological evidence suggests that knowledge of where believers met. No New Testament, notes that Paul’s visit the first actual church buildings began one trusted him enough to give him that to Peter came not only after his endorse- to emerge in the middle of the third cen- confidential information, lest they gul- ment from Barnabas, but probably tury during one of many peaceful libly mistake his profession of faith and while Paul was preaching in Jerusalem. In interludes between persecution. After over end up becoming an accomplice to the other words, Paul may have been two hundred years of underground massacre of the whole underground under observation to quell their suspicion growth—when Christians were on their church in Jerusalem. Those unwilling before agreeing to meet him. Peter and way to becoming a majority popula- to help Paul locate the disciples probably James eventually did consent to meet Paul, tion in some areas—a handful of fellow- suspected him of trying to deceptively probably in a neutral location, not one ships could finally gather as many as infiltrate their trusted network so he could of the secret sites where believers met one hundred people under the same roof. continue to imprison and persecute the together. In contrast to the fearful dis- Still, the evidence points to the fact saints for which he was well known (Acts ciples, Peter and James were the brave that the overwhelming majority of Chris- 25:10-11). ones who volunteered to take the risk tians met in small and quiet house- Years had passed since Paul's conver- and responsibility of evaluating Paul’s tes- based fellowships until the beginning of sion on his way to Damascus, but it timony so that no one else need ex- the fourth century. seems that confirmed reports of such news pose their identities to such an distrusted The New Testament requirement of never made it to Jerusalem, or perhaps newcomer. elders being “able to teach” also pro- the disciples dismissed such reports as If Robertson is correct about the fact vides a healthy grassroots, guerrilla-style deceptive rumors designed to trick that Peter and James granted an audi- ecclesiology to insure continued them into trusting Paul someday—as he ence with Paul only after observing his growth amidst deadly persecution since was now requesting. Paul probably bold preaching, we can only imagine they will be able to shepherd the splin- asked around discreetly, trying to find a what Paul might have been thinking as he

VOL 13:3 JULY-SEPT. 1996 142 Planting the Church Underground ter groups that scatter if some of a fellow- Persecution was sporadic; it didn’t to avoid any attempts at preventing his ship’s leaders are executed. hammer the church for three solid cen- execution. According to Eusebius, Before Stephen’s martyrdom, it was turies. The church enjoyed some mobility just before Polycarp was burned alive he generally known where followers of and tolerance during several rather blessed God in public prayer for The Way lived. But during the periodic lengthy periods of peace in the second and counting him worthy in the number of persecutions which forced the church third century when classes for inquir- martyrs to partake of Christ’s cup.7 to go underground, the identity of believ- ers could actually be held in neutral loca- This special number of martyrs has ers became less public and more pri- tions. But when persecution was its likely origin rooted in Rev. 6:10- vate. Newcomers did not gain entry into renewed, most Christians maintained a 11. As a boy in Alexandria, Origen had to the community of believers until lead- very low profile to avoid unnecessary be forcibly restrained by his mother ers were convinced that either their faith suffering. They had even developed secret from joining the martyrs in their suffer- was genuine or, at least, that they were symbols to identify themselves as ing. Martyrdom was seen by many as earnestly interested in learning more about Christian to other believing strangers. The a high privilege to fellowship with Christ the Way of God (Acts 18:26). Given fish symbol, popular among Christians in His suffering (John 15:13; Php. that inquirers put themselves at risk just by even today, was probably used because the 3:10; 1 Pet. 4:13). Those who were mar- being associated with The Way, Greek word for fish (ICHTHUS) tyred before baptism were seen as screening out impostors was not as per- formed the acrostic: Iesous CHristos experiencing a “better baptism in blood.” plexing as one might imagine. THeou Uios Soter (Jesus Christ, Smith notes, “The sufferings of the God’s Son, Savior), serving both as a martyrs at Lyons and Vienne in A.D. 177 Church Growth Amidst Secrecy secret symbol and a concise summary encouraged several bystanders to One might ask: How did the of Christian belief. A dove, shepherd, and declare themselves Christians, even church grow so rapidly if public identifica- even a special sailor’s anchor (which though it meant almost certain death tion as a “Christian” was a crime pun- revealed a cross to Christian insiders) also for them too.”8 ishable by death? Asked another way: served as secret symbols to help People were intrigued by a com- How did believers evangelize without strangers recognize other brothers and sis- munity whose hope could not be extin- the opponents of the church discovering ters in Christ. But unlike today in the guished. Believers quietly and stead- they were “Christians”? The open-air West, such symbols were effective to ily multiplied in number and influence. preaching we read about in Acts became a assist the networking of early believ- By the middle of the third century, a hazardous style of evangelism after ers precisely because outsiders had no clue minority Christian community existed in Nero’s persecution, and is seldom men- of their hidden meaning. almost every province of the empire. tioned in the second and third centu- Even with such an elaborate under- Historians note how intense persecution ries. While the early apostles enjoyed ground system of secrecy, many in the late third century actually preaching in synagogues, this method Christians were discovered. Perhaps they helped purge the church of its more luke- of evangelism was no longer an option shared their faith with someone who warm members.9 when followers of The Way refused to betrayed their confidence; or maybe they So what was the result of nearly 250 join in the Jewish revolt against Rome were the bold ones who exercised less years of “covert” and “clandestine” (66-73), completing the polarization caution in their witness. But rather than underground church operations amidst of Christians as a distinct people, no discourage church growth, the public such deadly hostility? It meant phe- longer considered a sect of Judaism. display of Christian martyrdoms only nomenal growth! By AD 300, Christians The underground church of the first seems to have achieved the very oppo- actually formed a majority in several three centuries grew primarily by what site. In view of the relative few Christians provinces of Asia Minor and Africa. And we today call “personal” and “life-style” who renounced their faith, unbelievers then, like a new chapter for Acts, evangelism. Christians were not silent could only admire the supernatural peace which chronicles the victorious arrival of about their faith, just selective about who of those who willingly laid down their the church in Rome, the year 312 saw they shared it with. In a society where lives for the One who was executed for a decisive victory as the church con- integrity, honesty, and sexual purity were them. Tertullian wrote “the blood of quered the Empire when Emperor not commonplace, Christians stood the martyrs is seed.” As foreign as it might Constantine himself became a Christian. out as people to be trusted. When a plague seem to us today, many believers were broke out in Alexandria, Christians actually enthusiastic about the prospects of The Post-Constantine Church stayed behind to tend the sick and bury the martyrdom. Ignatius, bishop of Anti- With the Edict of Milan, Christianity dead while most everyone else fled. och, actually begged Christians in Rome became an officially tolerated religion

INTERNATIONAL JOURNAL OF FRONTIER MISSIONS Joshua Massey 143 of the Empire in 313 and Christians finally Whereas in the past, persecution purged spirit across North Africa and Semitic enjoyed the freedom to worship and to the church of its lukewarm members, areas of the Middle East provided fer- publicly identify themselves as Christians the absence of persecution now ushered in tile ground for Islam in the late seventh without fear of persecution. Such free- an era of lukewarm Christianity and early eighth centuries. dom gave opportunity for dramatic unknown in prior church history. Although Not until the ninth and tenth centuries changes what Christians did and espe- commonly used to describe many who do we see any significant spiritual cially in the way Christians gathered for identify themselves as Christians today, renewal in the Western church, attempting worship. Large and impressive the word “hypocrite” was not likely a to raise the spiritual level of those churches were soon built throughout the term used for Christians during the first who called themselves “Christians.” Empire. In 395 Christianity actually three centuries–they knew all too well Along with such renewal, numerous became the only official state religion. But that the cost of following Jesus could groups emerged calling for a return to was this official acceptance really a require their own lifeblood. “apostolic” Christianity, denouncing victory for the church and its mission? The thorough examination of genuine the worldliness and corruption of the Linder, Professor of church. During the twelfth History at Kansas State Univer- The church structures century, whole areas of Europe sity, comments on this began to demand the “purifi- period of church history: established under the cation” of the church. However, Many historians feel that Protestant thrust of the such people were quickly the acceptance of Chris- branded as heretics. tianity during the fourth nineteenth century weren’t century as the official state Chief among the here- religion seriously damaged much different. Henry Venn sies of the Waldensians was their spirituality, as Christian “unauthorized” preaching of leaders became confidants pointed to a kind of religious of emperors. Others go imperialism that was reluctant the Bible and their rejection of further, and interpret this the clergy as mediators. Wal- period as the “fall of the to establish truly indigenous densians believed anyone could church” from its apostolic purity–as the beginnings churches... perform communion, not just of a new era in which the those who have ascended to high issue of the right relation- ecclesiastical orders. Wal- ship between the church and state had faith before admittance into an under- to be resolved.10 densians also rejected the doctrine of pur- ground church combined with threat of gatory, for which they found no bibli- While thousands, no doubt, martyrdom has a strange way of weed- cal evidence. But now, rather than angry became new members of the church with ing out those who aren’t serious about fol- Jews or pagan Romans killing these genuine spiritual repentance, thou- lowing Jesus! But all this changed in “heretical” Christians, “Christian” mobs sands more came into the church because the post-Constantine era. The simplicity of began burning such believers at the Christianity was now “respectable”— church leadership through elders was stake. By the early thirteenth century, cap- it being the religion of the Emperor! Like replaced by a highly sophisticated and ital punishment for such heretics good citizens emulating the prefer- institutional ecclesiastical order. became official papal policy—a policy ences of their ruler, many probably House-fellowships were replaced first by which Protestants also adopted later entered the church as the “fashiona- synagogue-type clusters of worship- when their turn came to quell dissent, ble” thing to do. ping households (ekklesias), and later by diversity and purification. So while it may appear that Chris- elaborate and expensive architectural The Waldensians avoided extinction tianity was on the brink of even greater masterpieces. by fleeing to inaccessible European victories, says Linder, history shows alpine valleys. Such a retreat from society that as Christianity swept across the Islam and Underground Reformers is in great contrast to an underground Greco-Roman world, it lost some of Ironically, not long after Christianity church whose members scatter to popu- its original zeal, as well as much of its ear- became the only official state religion, lated regions where their anonymity liest simplicity.11 Nominalism and the Western half of the Roman empire allows greater mobility to spread the gos- lukewarmness became endemic. With the began precipitous decline until it col- pel. Fleeing to unpopulated areas, on threat of persecution now removed, lapsed during the fifth century. The wide- the other hand, can result in a kind of iso- calling oneself a Christian in the post- spread nominalism of the church com- lation where the church grows only Constantine era cost very little. bined with the long-standing anti-Roman by procreation. Those who opt not to flee

VOL 13:3 JULY-SEPT. 1996 144 Planting the Church Underground during persecution, as the apostles did in emperor. To comment on when Protestant- that were “self governing, self-supporting, Jerusalem, may do so to slowly and ism actually achieved the status of a and self-propagating.” Although void quietly introduce change, staying out of “tolerated religion” among Catholics (or of a papacy in ecclesiology, most Protes- the public eye by going “under- vice versa) would surely be a subject tant missionaries were also under the ground” until things calm down. But in of considerable debate, just as many untol- authority of foreign institutions. Protes- fairness to the Waldensians, they erated sects within Protestantism tants also built impressive churches, probably had fewer options than the early might assert that “post-Constantine-like schools and hospitals–keeping with the church whose persecution took time to peace” existed only for the self- post-Constantine tradition as if the spread outside of Jerusalem. In spite of appointed caretakers of the faith whose church would forever exist in a peacetime their retreat to lonely alpine valleys, numbers were large enough to form a era. Who could foresee a period when Waldensians helped lay a solid foundation majority. colonial reign would cease and local gov- for the Protestant movement by It is interesting to note the eco- ernments grow hostile toward the exchanging ideas with John Wycliff, who nomic factors associated with persecution. church? produced the first English translation One of the first things Christians did Those who adopted the colonial- of the Latin Bible. after massacring Waldensian Christians ist’s Christianity joined the religion of rul- Wycliff, condemned as a heretic was to seize their land and church ers, as did many of Constantine’s citi- in 1380, taught that Christians could inter- properties—perhaps the Waldensians zens. In many cases, the poor stood to pret the Bible for themselves. didn’t learn the lesson of apostolic gain far more than eternal salvation Wycliff’s Lollard movement went under- Christianity as well as they thought! The from aligning themselves with their ground in 1414 amidst strong persecu- ownership of such valuable and visible ruler’s faith. We rejoiced to see many tion as heretics, but Lollardry had already real estate by minorities who have lost great people movements where masses deeply influenced the teaching of John public favor is bound to trigger the embraced Christianity. The poor, as Huss. Both Wyclif and Huss are seen as envy of the majority who can invent a in India, were perhaps less inhibited about forerunners to the Protestant Reforma- number of cunning methods to take it. appearing like unpatriotic traitors to tion which also adopted many Waldensian their fellow countrymen, who offered beliefs. Recognizing the spiritual rich- Public Church Expansion them less to retain their indigenous ness of these so called “heretical” reform- When Christianity finally became faith. Christianity was not only an oppor- ist groups, many devout Catholics a world religion during colonial expansion tunity for peace with God, it was also gradually attempted to introduce a similar from the sixteenth to eighteenth centu- a chance for the low-caste to move up in spiritual depth into the church through ries, Catholic missionaries had inherited socio-economic status; for competing monasticism and mysticism. But it could this post-Constantine-like freedom to tribes to gain a technological edge on not be stopped, the Protestant Refor- profess Christ publicly, without fear of opponents; for the sick to ensure bet- mation arrived in the early sixteenth cen- persecution. This freedom was further ter health from a sophisticated Western tury. bolstered by the fact that it was the mis- school of medicine; for the underpriv- So, it seems that the church—or at sionary’s fellow countrymen who now ileged to ensure a better future for their least parts of it—came full circle. ruled the land from which they sought youth with education to keep pace Starting as a sect of Judaism that soon converts. Never having experienced with global transitions. Many no doubt went underground in the first century the need for an underground church in surrendered in full repentance to amidst deadly Jewish and Roman hostility; their generation, they carried on with God’s authority over their lives, but oth- enjoying a lengthy period of post- the usual post-Constantine-like structures ers preferred to enjoy the perks of Constantine peace from the fourth century for the fledgling new church. The membership to the ruler’s religious organ- when covert worship was no longer result was large impressive church build- ization without genuine submission to necessary; returning underground once ings on huge plots of land, and com- God. Their trial and test had not yet again as heretical reformist sects in plex ecclesiastical structures dependent on arrived. the fifteenth century amidst more deadly a foreign hierarchy. Persecution after Decolonization persecution; then gradually reemerg- The church structures established The colonial era ended, as did the ing into another post-Constantine-like era under the Protestant thrust of the nine- welcome mat for many missionaries of peace after the heretical Protestant teenth century were not much different. throughout Asia and Africa. Colonial- reformists reached a majority in certain Henry Venn pointed to a kind of relig- ists were not just asked to leave; many regions in Europe, usually alongside ious imperialism that was reluctant to were kicked out in what Winter calls political opposition to the Holy Roman establish truly indigenous churches the “twenty-five unbelievable years.”

INTERNATIONAL JOURNAL OF FRONTIER MISSIONS Joshua Massey 145

By 1945, Europeans had virtual con- and subjected Christians to systematic per- Discussing several strengths of the trol over 99.5% of the non-Western secution designed to destroy any ves- church in China from which believers world. Twenty-five years later, the tige of Christianity’s so called imperialis- around the world can learn, Lawrence Western nations had lost control over all but 5% of the non-Western popula- tic control. Although forced to points to its “de-institutionalization” tion of the world.12 relocate outside of China, missionaries which enabled Christians to fellowship in Many nations resented Colonial domi- continued their work with great dili- homes, parks, fields, boats, cemeter- nation as well as what some consid- gence—on their knees in prayer! The mis- ies, or on mountains. Lawrence goes on to ered the unrestrained raping of their land sionaries in China were not schooled say, “The church [in China] is no and resources. In most cases, where in underground church planting, nor had longer a building, but truly the body of Christianity remained a minority, they ever experienced such sinister believers. ...the clergy-laity distinc- people saw the residual pres- tion common to institutions has 14 ence of the church as a political “...we who have never largely been obliterated.” foothold from their oppres- experienced life in a Such a de-institutionalization of sors. But now, instead of coloni- the church was clearly essen- alists, it was their fellow Communist society are in no tial for its survival amidst such countrymen who inherited and position to criticize those aggressive hostility toward controlled these structures, who face such difficult tests of any who publicly identified them- proudly calling themselves by selves as Christians. the same name as their colo- faith.” The harrowing eye-witness nial oppressors—“Christians.” accounts of how young Red As some of these churches attempted hostility toward the church. Many won- Guards of the Cultural Revolution humili- to maintain ties to the Western church— dered if such persecution would ated, tortured, and martyred so many which appeared much like a political destroy the church in China. Their work of the saints who refused to deny the Lord hierarchy of foreign benefactors— would soon be tested by fire. Very lit- Jesus are so horrific that most West- religious conversion once again was tle news of the church came out of China ern believers can hardly imagine that this seen as national treason, threatening the until after Mao’s death in 1976. tyranny occurred in their lifetime. very fabric of their society. If those As reports began coming out of While Americans were watching Ozzie Christian minorities happened to come China, it became clear that the church and Harriet during the post-war eco- mostly from the lower strata of soci- not only survived; it thrived! “How?” was nomic peace and prosperity of the 1950’s, ety, as was the case in India, unbelievers the big question on everyone’s mind. a Chinese Christian woman was saw Christianity as the poor man’s Carl Lawrence wrote a whole book to watching in disbelief and horror as religion, for dirty and uncivilized people answer this question. The short Guards cracked her husband’s skull trying to curry favor with the highest answer is that the church in China fol- open in front of her home. bidder. The impressive real estate they lowed the apostolic (pre-Constantine) But not all Chinese Christians inherited from foreign benefactors model.13 Maybe this was a conscious persevered to the end. Many were impris- became objects of envy, vulnerable to the choice by some Christian leaders, or oned and “re-educated” until they schemes of the majority. maybe it was so obvious and natural that renounced their faith. Many genuine Communism and Islam now became they didn’t need to develop a theologi- believers, under great persecution, not the greatest persecutors of Christian cal apologetic for going underground, only denied their Lord, as did Peter under minorities. The masses who converted to silently singing hymns like a band of less duress (Mt. 26:74), but they also Christianity under the religious free- mimes doing a corporate lip-synch to betrayed their brothers in the Lord. Some dom and protection afforded by colonial- avoid the notice of neighbors. Just as Western critics—from the safety of ism would undergo a testing of their the apostolic church went underground their own society protected by their con- faith. Some would taste intense persecu- during the intense persecution follow- stitution and police—point to the Bib- tion, while others mild. ing Stephen’s martyrdom, the church in lical mandate to confess Christ before all China did the same. They attended men, suffering for Christ at all costs. The Church in China small secret house-based fellowships But as David Adeney wrote, “...we who After Mao’s communist forces where they devoted themselves to the have never experienced life in a Com- gained control of China in 1949, his gov- study of the Word, prayer, and worship. munist society are in no position to criti- ernment expelled all foreign mission- The seeds planted by missionaries cize those who face such difficult aries, eliminated all church organizations, grew and flourished by God’s grace. tests of faith.”15

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Yet there can be no question that if far better evangelist. Opposition, unlike churches. Several thousand believers are any lukewarm believers existed before tolerance and apathy, proves that the known to be in prison, and some are the Cultural Revolution, they were surely issue opposed is important and signifi- being tortured.20 But the underground purged! The church in China did not cant—perhaps even threatening. Per- church of China continues to experi- grow because going to church was “fash- haps this is why William Blake wrote: ence unprecedented growth, stimulated by ionable” nor even “socially expected.” “Opposition is true friendship.” Com- opposition and continually purged of It grew because believers were ready to munist opposition to the church in China lukewarm members. give everything they had to follow the merely fanned the flames of its wild Christianity’s Greatest Defeat One who asked us to carry our cross (Mt. growth. A recent six-month study of 13:46, Luke 14:27). Many Chinese church growth conducted in China But persecution doesn’t always suc- Christians assume that suffering is a nor- revealed that the total number of believers ceed in purging the church of the mal Christian experience, citing the may now be over 100 million!18 The lukewarm, nor does opposition always words of our Lord, most conservative estimates start at 30 galvanize the church’s zeal to spread the good news. This is plainly evident in Then you will be handed over to be million, but the State Statistical persecuted and put to death, and you Bureau in China estimated in 1992 that the New Testament where the term will be hated by all nations because of Christians in China number 75 mil- “lukewarm” was used to describe the first me. At that time many will turn away century church in Laodicea which from the faith and will betray and hate lion—all the more amazing when com- each other.... but he who stands firm pared to only 5 million in 1949.19 remained “neither hot nor cold” amidst intense persecution under Emperor to the end will be save(Mt. 24:9, 10, In spite of public Three Self Patriotic 13) Domitian (Rev. 3:16). Movement churches (TSPM) reopen- The relative absence of nominal- ing under the banner of “religious free- Christianity suffered its greatest ism undoubtedly had a synergistic effect dom” in 1979, most house-churches defeat, according to Kenneth Latourette, on church growth, but we also see did not choose to come out from under- in the seventh and eighth centuries another factor reflected in the testimony of ground. The TSPM church is the vehi- when Muslim invaders conquered almost a Chinese believer, “The more diffi- 21 cle of the Chinese government to “free the half of Christendom. The predomi- cult things became, the more we seemed to Christian Church from imperialistic nately Christian populations of the Middle grow.”16 Samuel Zwemer, the apostle control.” TSPM pastors must, according to East and North Africa were quickly to Islam, stated it another way: “Opposi- the government, help their flock reduced to minorities, and Islam domi- tion is a stimulus to greater activity.” become good “patriotic” citizens of the nated. The phenomenal post- There is something present in the very new socialist order, which will eventu- Constantine growth of the church seemed character of opposition which stimu- ally eradicate the superstitious need for to vanish almost as quickly as it lates growth. Consider Walter Lippmann’s religion. TSPM churches are the only appeared. In spite of many valiant efforts comments from “The Indispensable “legal” churches of China; independent by zealous clergy prior to the arrival Opposition,” house churches are illegal and guilty of Islam, the lives of the masses who A good statesman, like any other sen- of breaking a law that forbids any relig- flocked into the post-Constantine sible human being, always learns church, writes Latourette, were not much more from his opponents than from ious activity outside the TSPM. Such his fervent supporters. For his support- a law effectively prohibits evangelism better than those of the surviving rem- ers will push him to disaster unless his where it is most needed. So in spite of nants of paganism.22 opponents show him where the dan- the fact that many sincere believers now The church had experienced gers are. So if he is wise he will often pray to be delivered from his friends, worship publicly at TSPM churches, great decline since its public acceptance because they will ruin him. But house churches (which far outnumber as an official religion of the Empire in though it hurts, he ought also to pray TSPM churches) refuse to disband 313. In contrast to the spiritual zeal of the never to be left without opponents; for they keep him on the path of reason their secret fellowships only to be apostolic underground church which and good sense.17 ensnared by the restrictive trap of not only survived the first three centuries When the cherished beliefs of a zeal- TSPM control which forbids the very of church history but thrived–as ous Christian college student are first expansion of the church through pio- has the church in China since 1949–the challenged by an atheists or agnostic, he neer evangelism. overwhelming majority of Christians scurries to do his homework to try to Persecution of underground in the seventh and eighth centuries did not refute them effectively. Had none opposed churches has intensified since 1989. It “stand firm to the end.” The small him, he may never have learned the now is clear that the official govern- number of Christians who refused to apologetics which ultimately made him a ment policy wants to shut down all house embrace Islam did not try to go

INTERNATIONAL JOURNAL OF FRONTIER MISSIONS Joshua Massey 147 underground, where their activity could compliant obeisance to secular hostility them as significantly different from any have continued unmonitored. Like a not only arrested the growth of liberal other social institution. Blending in so truce after defeat, most agreed to keep churches, but ensured their decline. In thoroughly, they have little to offer that their un-Islamic doctrines to them- fact, it is estimated that 85% of Amer- the world doesn’t already have, and selves in exchange for a peaceful coexis- ica’s Protestant churches are either stag- therefore little to attract new growth. tence. nating or dying.25 Peter Wagner helps So was “Christianity” really While it only took the apostolic pinpoint this decline: defeated under Islamic conquest, as underground church a little more than Beginning with the rise of the Latourette wrote, or did such testing 250 years of covert ekklesia growth to social gospel movement toward the end of merely reveal the true composition of the gain a majority in several church during that era? Relig- provinces of Asia Minor and ious surveys reveal that 86.5% of Africa, and while the church History makes it clear that America professes to be in China is already beginning to the church of Jesus Christ “Christian,”30 but one has to won- approach a majority in some der what that number would be cities after less than 50 years of has always had enemies, reduced to if military invaders hos- covert church growth, the pub- ranging from a violently tile to the church conquered lic church of the Middle East and the country. Would all the faithful North Africa seems to have hostile majority to a grudgingly be martyred willingly, or affected little change on its relig- tolerant minority. would some go underground in ious demographics after over secret house-fellowships, twelve centuries–no thanks to the slowly and quietly evangelizing bloodthirsty Crusades (1096-1291) the last century, mainline denomina- their invaders and apostate Ameri- giving Christianity an indelible stigma of tions embraced, to one degree or another, cans? militant tyranny which Muslims have liberal theology. Liberal theology One thing is sure: The post- not forgotten even today. inevitably tends to dull the cutting edge of Constantine model of the public church But lest we pass judgment too evangelism and church planting.26 would cease to exist as we know it quickly on these surviving Christians who Wagner goes on to cite three denomi- today. As church buildings were cooperated with Muslim rulers by cur- national studies, all done by mainline destroyed by order of the new ruler, tailing evangelism, do we not see similar insiders, contrasting a negative correlation surviving American Christians would patterns in the West today? The of liberalism with church growth to a have to meet secretly—especially church of America is being attacked, positive correlation of conservatism.27 The after witnessing numerous executions of according to Patrick Johnstone, by “an fact is that while liberal denomina- those who publicly professed Chris- unholy alliance of minority rights groups tions declined in church membership from tianity. Large churches dependent on one such as humanists, homosexuals, New 1965 to 1975, conservative evangeli- primary leader or teacher would have Age enthusiasts and pro-choice abortion- cals were growing vigorously.28 Why? to disband into smaller groups, constantly ists [who] exploit the provisions of the Perhaps this growth is related to the changing meeting places in their to constitution and control of the media to maxim expressed by Samuel Zwemer, avoid the notice of unsympathetic neigh- disparage and mock Christians and “Opposition is a stimulus to greater bors. New membership to these small limit or remove anything Christian in pub- activity.” Growth has accompanied the house-churches would need to be taken lic life.”24 Liberal churches in essence obstinate evangelicals who consis- with serious caution, lest a govern- have—like Christianity after Islamic con- tently anger the majority by their unbend- ment informer infiltrate the fellowship to quest—waved their white flags of ing and offensive assertion that Jesus destroy it. truce to these aggressive minority groups. is the only way and that the Bible is God’s Missions to Muslims Today They not only agreed to keep their authoritative Word. But liberals, who “intolerant values” to themselves in significantly outnumber evangelicals,29 History makes it clear that the exchange for a peaceful coexistence, left their surrounding culture largely church of Jesus Christ has always had but many have actually accommodated the unchallenged, much like the post- enemies, ranging from a violently secular relativism which dominates Constantine Christians after Islamic hostile majority to a grudgingly tolerant our age and have even given positions of conquest. They have adopted the values of minority. Sometimes the church church leadership to members of the their surrounding culture to the degree thrived under hostile conditions until it above minority groups. The result of this that unbelievers can hardly distinguish became a majority; other times it

VOL 13:3 JULY-SEPT. 1996 148 Planting the Church Underground called a truce and curtailed its growth in south—a predicament introduced by the religious “persecution”—despite the clear exchange for a peaceful coexistence. decision of former president Gaffar ethnic, economic, and geopolitical With the luxury of hindsight, we would be Nimeiri to locate oil refineries in southern factors involved—so too do many Iraqi wise to heed the precept: “He who Sudan.31 Should we be surprised that Muslims see their present plight as an ignores the mistakes of history is destined the Islamic Republic of Sudan is using all issue of religious “persecution” by West- to repeat them.” So let us attempt to their military power to prevent the ern forces. Saddam Hussein has made explore ways in which we can not only secessionist armies in the Christian south use of the term jihad [holy war] to rally understand the present situation of from dividing the Sudan and taking the fervent support of his people persecuted Christians in Muslim domi- such rich oil reserves with them? The fact against the “Great Satan” (USA). Iraqi nated lands, but also try to see how the that brown Sudanese Arab Muslims in Muslims are, in a sense, a religious above historical lessons might affect our the north have been killing black Sudanese minority totally outnumbered and outmus- methodology of church planting African Christians in the south for cled by a militant international among Muslims. years— much like white European settlers “Christian” confederation—Muslims do The persecution experienced by killed red native American Indians in not normally distinguish military Christian minorities in Muslim dominated the USA—adds yet another layer to the forces as unrelated to Christianity’s domi- lands comes in a variety of forms and labyrinth of ethno-economic and geo- nance in the West. Yet if Muslims ask for a variety of reasons. Christian minori- political factors affecting the turmoil in President Clinton why he authorized ties often live peaceful lives as long as Sudan. Lobbying to protect Sudanese Operation Desert Strike to kill inno- they do not propagate their religious “here- Christians without addressing the underly- cent Muslims, he would probably explain, sies” among Muslim citizens. ing causes for invasion may fail to “We didn’t invade Iraq to kill Mus- And yet, even when Christian minori- achieve any lasting impact. lims! The fact that Iraqi forces were head- ties are not guilty of evangelism, vio- Many Christians in Muslim lands ing north into Kurdish territory with- lence against them may be motivated by have inherited valuable real estate from out UN permission was good enough ethnic factors. After a South Indian foreign missionaries who accom- reason for us! Besides, the US must Christian was brutally assaulted in the plished their work during the colonial era. help keep peace in the Gulf to prevent oil north, he asked why they beat Chris- But when the missionaries were asked prices from escalating.” tians. They replied, “We didn’t know you to leave during the rapid decolonization of Oil? The same motivation as Mus- were a Christian; just coming from the the world, protection also disappeared. lims forces in northern Sudan? south was a good enough reason for us!” Muslim majorities see such valuable real According to The New Republic,32 the Whether we call it casteism, tribalism estate as free for the taking— espe- Kurds are in the north, but the oil or racism, many bloody clashes are rooted cially since a small minority can’t fight fields are in the south; and it is the oil in ethnicity, not religion. Because the back effectively enough to retain it. It fields of Kuwait and Saudi Arabia acceptance of the gospel by tribal leaders should not surprise us to hear a Muslim (the latter deafeningly silent) that the no- has often led to the “Christianization” say, “We don’t kill Christians because fly zone is designed to protect.33 So of whole tribes, the lines can get blurred they call on the name of our beloved was President Clinton’s “strike” rooted in for outsiders hearing reports of vio- prophet Jesus, but because we want humanitarian concern for the Kurds lence against “Christians.” Is it “persecu- the land which was unjustly bestowed or more of an economic interest? The fact tion” or “tribal warfare”? Certainly we upon them for ‘kissing up’ to the colo- that he deployed Operation Desert need to be concerned regardless of the nialist dogs who raped our country!” Lest Strike just before an election has also motivation behind the killing of inno- we think this phenomenon is the das- exposed him to further accusations of cent victims, but it is also right to ask tardly result of demonic Islamic inspira- using the military for his campaign, whether a “tribal clash” is being chris- tion, we don’t have to look far to see which, no doubt, is not unique to tened “persecution” to rally funds from such carnage over economics in our own Western nations. Campaigning politicians sympathetic Christians. Western tradition. The Thirty Years garnering support by exploiting pub- Economic factors further obscure War in the early 17th century is just one lic hostility against a minority has long issues of “persecution.” There is such example of anti-imperialist Prot- been a tactic to bolster popularity. So strong evidence to suggest that the geno- estants warring with the Holy Roman can we we expect that the situation will be cide of Christians in southern Sudan is Empire until Germany was in ruin, her much different when Christians are more an issue of the desire of northern fields devastated and blood-soaked. the minority in Muslim dominated lands? Sudanese (who are Muslims) to con- Furthermore, just as many Chris- Many African Christians just trol the rich oil fields in the Christian tian minorities view their suffering as south of the Sahara see the great financial

INTERNATIONAL JOURNAL OF FRONTIER MISSIONS Joshua Massey 149 gifts given to local Muslim communities tionary Muslims long after the “trouble- religious heritage.37 This, however, was by oil-rich Islamic nations. They then making missionaries” have been not the case in the first century when look at their own plight and feel totally deported. Unlike foreign missionaries, the term “Christian” described the “Mes- deserted by their Christian brothers local Christians have no plane tickets siah-nut” reformist sect of Judaism. who enjoy wealth and peace in the West. to flee persecution. “Christianity” was born within Judaism, Faced with the serious need for basic But our question remains: Can the not in direct opposition to it. The survival and the financial opportunity in persecution of minority Christians be polarization of followers of The Way the Muslim community, more than a avoided in any way? If their churches from unbelieving Jews did indeed few Christians have embraced Islam. The were “underground”—as churches were occur as numerous Gentiles were added to economic, educational, and the faith, but only after about medical benefits offered by the Some missiologists feel that thirty-five years of ekklesia missionary community have growth—not to be confused historically attracted what some mission efforts to Muslims with modern concepts of “church have called “rice Christians,” growth”—providing a golden whose need for survival or desire should not encourage the use of opportunity for the advance of the for advance far outweighed the term “Christian” at all, gospel within the synagogue religious conviction. We should, polarizing the followers of Jesus structure. therefore, not be surprised to see such “Christians” switch into a separate community It is not within the scope camps to “the highest bid- who appear to have completely of this paper to defend or oppose der.” such a position as it applies to rejected their indigenous the Muslim world, but it should However, amidst great be noted that the starting poverty, others have stood their religious heritage. ground and said, “I would point for evangelism (i.e. from rather starve to death with my whole fam- throughout much of the first three cen- either inside the Muslim community ily than become a Muslim!” Upon turies of the Christian era—it would be far or from outside of it) can greatly affect closer examination, however, we may dis- more difficult for Muslims to wreak the persecution of existing “Chris- cover that some of the Christians who havoc on minority Christian communities. tians.” If behind-the-scenes missionaries resist Islam do so not because of their How could hostile Muslims (most are encourage the development of “Mus- unwavering devotion to Jesus, but not hostile at all) persecute Christians on lims for Jesus” fellowships which do not rather because of their seething hatred for such a wide-scale if they were not sure identify themselves as “Christian” but Muslims! Many have been condi- who they were? Christians could even as a sect of Muslims (much like “Jews for tioned since childhood to reject even a develop a system of secret symbols as Jesus”), then the existing “Christians” glass of water offered by a Muslim— did early disciples like the fish, dove, might be safer from the kind of persecu- lest it be laced with spit. Never mind the shepherd and anchor. tion which normally results when possibility of Christians actually invit- Realistically, the fact is that most Christians try to extract Muslims out of ing Muslims into their homes for a meal existing Christians in Muslim domi- Islam and in to Christianity. (Acts 10:28). nated lands today don’t have the option of Just like the Waldensians of the When a puzzled missionary visiting going underground because everyone twelfth century, today’s Christian Pakistan asked a church official why knows they are “Christians”! Unbelievers minorities have fewer options than the they wouldn’t engage in any kind of out- thought that the early Christians were Jewish reformers of the first century. 34 reach to Muslims, he replied sternly, Jews, and they were, in the truest sense. Christian minorities of today have already “If you send any missionaries here to Early followers of “The Way” contin- become polarized as an entirely separ- 35 reach Muslims, we will go to the gov- ued going to the Temple in Jerusalem as ate religious community which isn’t too 36 ernment and get them thrown out!”Why? well as to the local synagogues. interested in praying at mosques nor Christian minority communities are Some missiologists feel that mission in evangelism from within the Muslim indeed at great risk if missionaries stir up efforts to Muslims should not encour- community. As a matter of fact, the trouble in Muslim communities. Local age the use of the term “Christian” at all, Christians’ own ethno-cultural and ethno- Christians, who are usually innocent of polarizing the followers of Jesus into a linguistic heritage make this latter any attempts to convert Muslims, may separate community who appear to have option practically impossible. take the blame and be attacked by reac- completely rejected their indigenous

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Deinstitutionalization leaders in the public church who cooperate bookstores or schools. While Muslims with members of the underground have been some of the most tolerant While existing Christian minori- church, other countries have very little rulers throughout history, they changed ties can hardly go completely underground cooperation between the two (e.g. their stance after the massacre of today as the first century “Messiah- China). Those “public Christians” who do countless innocent Muslims by militant nut” Jews did, there are still ways to mini- have links of cooperation with the “Christian” Crusaders (1096-1291). mize their losses in the face of such underground church usually don’t want to Who can blame them? Why do Christian violent hostility. Persecuted Christians can know any names and details of under- minorities expect first class treatment return to the New Testament model of ground church leaders lest they be forced from Muslim governments when we in meeting from house to house in cell-group to divulge the information during a our Christian tradition have such a fellowships which are also more easily torturous interrogation. horrid history of murderous inquisitions? reproduced by nature of their small size But how might minority Chris- The history of Christianity is filled and deinstitutionalized leadership. tians in Muslim lands respond to the sug- with reactionary violence in response to Perhaps it would be wise in Muslim domi- gestion to deinstitutionalize their fel- perceived heresy. Have we forgotten nated lands hostile to the church not to lowship into house-based cell groups in an that Evangelicals were lynching Pentecos- invest at all in church buildings, which are effort to minimize their losses? Rather tals in the early part of this century? so vulnerable to outbursts of hostility. than protect real estate, why not protect We might ask, where did these Christian Church buildings make it too easy for the Christian fellowships? If they minorities get the idea that they have angry mobs to find Christians. Given define their “losses” as the monetary value the right to worship in public church that the more conservative fundamentalists of land and buildings, then deinstitu- buildings? Not from the New Testa- within the Muslims community often tionalization is a loss to them. It is also ment! The persecuted church in Muslim see the mere presence of a church building possible that the ethno-cultural iden- dominated lands is fighting battles the as a defilement of their land, why tity of some Christian minorities is irrevo- early church never fought—for privileges anger them unnecessarily? cably linked to the architectural Chris- the early church never had. The deinstitutionalization of the tian monuments of a bygone era. Given While Paul did appeal to Caesar, he church in China into hidden house-based that some, like the Coptics of Egypt, did so in a society which actually fellowships clearly facilitated its rapid have enjoyed church buildings since the made provision for such appeals. Paul 38 growth. The fact is that such quiet house- early post-Constantine period, i.e., appealed to a Roman government fellowships are often the only option before the advent of Islam, we can hardly who wasn’t altogether opposed to his Jew- for many Muslim background believers begin to grasp how unthinkable it ish faith. Paul, from a Roman per- (MBBs) today. Even if the Christian would be for them to desert the monumen- spective, was a member of the highly minorities do trust and accept MBBs into tal symbols of their presence in favor respected Jewish minority. But he their churches (Acts 9:26), the life of of home-based fellowships. clearly did not want to be judged by the the soon-to-be-extracted MBB may be in For a variety of reasons (all of Jewish legal system in Jerusalem. It danger, not to mention the lives of the which appear perfectly valid from a Chris- was the Jews who were ready to lynch minority status Christians who have been tian historical perspective) many Paul, not the Romans (Acts 25:10- granted a peaceful coexistence on the Christian minorities in Muslim lands seem 11). A certain amount of genuine altruism condition that they don’t try to convert to believe they have an inalienable towards minorities must be present in Muslims. right to worship in public church build- a nation’s legal system if such petitions When a Muslim enters a public Chris- ings. They believe the unquestioned for justice will ever be seriously tian church, the orthodox guardians of assumption that there is nothing wrong entertained. It is for this reason that Islam often see it as their duty not only to with identifying themselves publicly Mahatma Gandhi’s non-violent examine the motives of the wayward as “Christians,” that they deserve all (if approach was effective against Britain. (or “liberal”) Muslim, but sometimes also not most) of the same economic privi- Had India been ruled by tyrannical to punish the guilty Christian party leges from Muslim governments that a “Christian” Nazis, as Germany was under responsible for deceiving, and perhaps Muslim citizen enjoys. Yet, the pre- Hitler, a non-violent approach would even enticing, the Muslim into such an Constantine church never enjoyed such have been suicidal. The only way Jews— act of treason. The best option for every- luxuries. Early Christians never had and countless other undesirable body is usually to refer these Muslim the government-approved right to practice minorities—could escape the death camps inquirers to an existing underground their faith publicly, nor to own land was to go into hiding, i.e., “go under- church. While some countries have for public church buildings, for Christian ground.” Sir Winston Churchill com-

INTERNATIONAL JOURNAL OF FRONTIER MISSIONS Joshua Massey 151 mented, “If Hitler invaded hell I would distribute the money to the more needy tion, many Christians practice a kind of make at least a favorable reference to members of their congregations (Acts “secret” Christianity in the public the devil in the House of Commons.”39 2:45, 4:34), or even help those who need workplace, showing few overt signs of But while the world has yet to see assistance to purchase homes which their faith. They feel uncomfortable a Muslim tyrant as wicked as the “Chris- could then be used to host such house-to- praying over meals in public restaurants tian” despot Hitler, most Muslim gov- house fellowships groups. In other or displaying religious artifacts in ernments do not want to appear anti- words, the monies gained from the sale of their office or on their car bumpers which Islamic by using force to protect its church properties could be reinvested would indicate their membership with Christian minorities from the excesses of into New Testament-like church proper- those “fanatic” Christians. They may even the public. It seems as if many Chris- ties—house churches. Although exist- have a modern-day equivalent of a tian minorities have actually adopted a ing Christian minorities can not go com- secret fish symbol in their office like a post-Constantine type of ecclesiology, pletely underground, some, however, Christian radio station sticker, or even i.e. they believe that the church must be may be able to minimize their losses a book discreetly displayed with a not-so- public and that to do oth- obvious Christian title. erwise would be to deny their Those further along on the Lord. Again we must ask: Among Muslims we need to spectrum of contextualiza- Where did they get this idea if form quiet tion might even encourage these not from the New Testa- new believers to continue ment? Perhaps they just house-to-house-based calling themselves “Muslims,” learned from the example fellowships that can just as the early Christians of Western Christians whose continued calling themselves own ecclesiology is withstand the onslaught of “Jews.” Even as the Jewish rooted in a post-Constantine intense persecution. followers of The Way continued paradigm. Most Western going to the Temple and missionaries have never expe- synagogues, some Muslim fol- rienced “church” in their homelands through some degree of deinstitution- lowers of The Way might continue to apart from their post-Constantine-like alization. attend prayers at the mosque, while others activities for religious freedom. In our Planting Underground Churches not. Most likely, orthodox Muslims sincere attempt to make disciples of all the would eventually call for a separation For those whose philosophy of minis- nations, we may be overlooking some from these “heretical Muslims” in try includes the establishment of new important realities about the way the apos- their midst—even as Jews eventually sep- churches (or jamaats40) for Muslim back- tles arranged the structure of the arated from the “Messiah-nut” Jews. ground believers—rather than attempt- church to function in hostile environments. They may even coin a derisive term like ing to integrate them into an existing Yet, deinstitutionalization into “Christian” to distinguish between the Christian church—the historical les- house-to-house-based fellowships (chang- two kinds of Muslims. sons of the past have additional implica- ing to multiple locations from week to Missionaries planting under- tions. Instead of wrestling through the week) will not only enable the church to ground churches will need to get more quandary of what to do with “secret grow in a decentralized guerrilla-style savvy in security issues ranging from believers,” one can decide from the context, without direct monitoring by digitally signed and encrypted e-mail very start that they will establish “under- Muslim authorities, but it may possi- messages41, to resisting the tempta- ground jamaats” which could function bly also produce an environment where tion of writing down any kind of name or much like the early church did after it Muslim inquirers might actually be address lists of believers. National went underground. They would, of able to attend without being seen and criti- intelligence is usually very much aware of course, need to exercise great caution cized by the orthodox guardians of what most tentmaker missionaries are before admitting new members into Islam. The Muslim inquirers would, of doing, but as long as they affect little these decentralized house-to-house-based course, need to persuade Christians noticeable change on society, they fellowships. that their interest in Jesus is truly genuine. don’t seem to care. However, keeping For us in the West, it seems we really Also, rather than viewing the surren- house as if you assumed police will are not very different from “secret dering of existing church properties as get everything you have is a good rule of believers.” As hostility towards Christian- defeat, one might sell them–before thumb when developing security ity increases in the West,with the pre- they are forcibly taken or destroyed—and guidelines. vailing cultural relativism and seculariza-

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We do wonder what would have hap- phanius, Contra-Haeres l. 1.-Haeres-29. 11 Ibid., p. iii. pened if early missionaries to Muslims 5 Acts 11:26 reads, “The disciples 12 Ralph D. Winter, “The Kingdom had had a first century paradigm for were called Christians....” supporting Strikes Back” in Perspectives on the church planting that wasn’t “above the view that insiders used the term World Christian Movement, Ralph ground.” What if missionaries had pur- “disciples” while christianos originated D. Winter, ed. (Pasadena, California: posed from the start to establish from outsiders. The derisiveness of William Carey Library, 1981), p. underground churches using the apostolic christianos is alluded to in its second 153. New Testament usage, also by an model as a kind of guerrilla structure 13 Carl Lawrence, The Church in outsider (Acts 26:28). Paul, in the pres- to protect the emerging church during China: How It Survives & Prospers ence of fellow Jews, refers to Juda- times of persecution? Would quiet Under Communism (Minneapolis, ism as “our religion” (Acts 26:5). But in house-to-house-based fellowships have Minnesota: Bethany House Publishers, contrast to Paul’s self-designation 1985). hindered outsiders from knowing as a Jew, Agrippa implies Paul is crazy 14 Ibid., p. 91. where to strike Christians when angry (as Festus already had) to think that 15 David Adeney, China: The mobs arose? Might churches have he can be so quickly be persuaded to Church’s Long March (Ventura, Cali- actually thrived under the stimulation of become a “Messiah-nut,”— fornia: Regal Books-OMF Pub- opposition rather than fossilize under christianos (Acts 26:24, 28). It appears lishers, 1985), p. 203. the numbing effects of institutionalized Paul preferred not to even repeat the 16 Lawrence, op. cit. , p. 121. structures? Also, in all of our missio- term and rephrased his identity, “...[may logical training shouldn’t we be teaching you become] what I am....” (26:29). 17 Walter Lippmann, “The Indispensable missionaries the underground church The third and final Biblical occurrence Opposition,” in Atlantic Monthly (Boston, 1939: repr. in The Essential planting methodology? of the term “Christian” helps us understand why believers would later Lippman, 1982), pt. 6, sct. 2. Just as appropriate lifestyles adopt the term with pride. In light 18 Lawrence, op. cit. , p. 90. change dramatically from periods of peace of the early stigma associated with 19 Patrick Johnstone, Operation to war, we should not be surprised if christianos, 1Pet. 4:16 could read, World (Grand Rapids, Michigan: Zon- extending God’s Kingdom in lands hostile “If anyone suffers as [or “by being dervan Publishers, 1993), p. 164. to the church requires totally different called”] a “Messiah-nut,” don’t be 20 Ibid., p. 166. methods than those which have proven ashamed, but praise God that you bear 21 Latourette, Kenneth, “By Way of effective where the growth of the that name.” In the very next verse, Inclusive Retrospect” in Perspectives church is accepted and tolerated. Certainly Peter, like Paul, also chose not to repeat on the World Christian Movement, we must pray and do everything the term but described believers as Ralph D. Winter, ed. (Pasadena, Cali- within our power to assist persecuted “the household of God”, not “Chris- fornia: William Carey Library, Christians throughout the world. At tians” (4:17). 1981), p. 158. the same time we may do well when we 6 W. Ward Grasque, “The Church 22 Ibid., p. 157. establish new churches among Mus- Expands: Jerusalem to Rome” in 23 Lawrence, op. cit. , p. 90. lims to encourage the formation of quiet Eerdmans’ Handbook to the History of 24 Johnstone, op. cit. , p. 564. house-to-house-based fellowships— Christianity, Tim Dowley, ed. (Grand Rapids, Michigan: Eerdmans planting the church undergound—that can 25 Leith Anderson, Dying for Change Publishing Co., 1977), p. 72. withstand the onslaught of persecution (Minneapolis, Minnesota: Bethany House Publishers, 1990), p. 10. by its hostile environment. 7 Eusebius, History of the Church, IV 15 8 Michael A. Smith, “Spreading the 26 Peter Wagner, Leading Your End Notes Good News” in Eerdmans’ Handbook to Church to Growth (Ventura, Califor- 1 Richard Wurmbrand, “Testimonies the History of Christianity, Tim nia: Regal Books, 1984), p. 33. From Persecuted Christians” Voice Dowley, ed. (Grand Rapids, Michigan: 27 Dean M. Kelley, Why Conservative of the Martyrs (INTERNET: ). 9 Grasque, op. cit. , p. 72. 1972). Hoge and Roozen, eds. 2 Ibid., INTERNET: . the History of Christianity, Tim Dow- The Pilgrim Press, 1979) pp. 191, 241. 3 Acts 7:57-8:3; 11:26; 22:4. ley, ed. (Grand Rapids, Michigan: 28 Peter Wagner, Leading Your 4 Acts 1:15; 2:7,14; 9:2; 9:30; 11:26; Eerdmans Publishing Co., 1977), Intro. Church to Growth (Ventura, Califor- 24:5,14; Eph. 1:1; 1Pet. 1:1; 4:17; Epi- p. iv. nia: Regal Books, 1984), p. 32.

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29 Johnstone, Operation World (Grand Rap- studied at an Islamic university, where ids: Zondervan Publishing, 1993) p. he works to plant the church among 564. unreached Muslim peoples. 30 Ibid., p. 563. 31 Pan African News Agency, “Sudanese Army Ready To Protect Oil Fields” (INTERNET: , 5 Aug. 1996). 32 The New Republic is an award- winning magazine which has as its purpose to go behind the headlines to tell what’s really happening in the world of politics, books, and the arts. (INTER- NET: ). 33 The Editors, “Operation Desert Prick” in The New Republic (INTERNET: ), September 30, 1996. 34 Acts 2:14; 6:1; 10:28; Rev. 2:9; 3:9. 35 Acts 2:46; 3:1; 5:21-42; 21:26; 22:17. 36 Acts 9:20; 13:5,14, 42; 14:1; 17:2, 10, 17; 18:4,19; 19:8. 37 Ralph D. Winter, ed. “The Future of the Frontier Mission Movement: How Far Should We Go in De-Westernizing the Gospel?” Mission Frontiers (Pasadena: USCWM, September-October 1996), Vol. 18, Number 9-10. Phil Parshall, New Paths in Muslim Evangelism (Grand Rapids, Michigan: Baker, 1980). 38 Lawrence, op. cit. , p. 91. 39 Winston S. Churchill, The Second World War: The Grand Alliance (Boston: Houghton Mifflin Company, 1950) ch. 20. 40 An Arabic equivalent to the Greek ekk- lesia, which has been needlessly translated “church” when in fact the same ekkle- sia is also translated “assembly” when referring to non-religious gatherings (Acts 19:32,39,41). 41 For those who suspect that encrypted e-mail will only draw unnecessary attention to themselves, they can use steganog- raphy to hide encrypted data in unnoticea- ble ways: “Steganography Info and Archive” (INTERNET: ). See also “Crypto-Log: Internet Guide to Cryptography” (INTERNET: ). Joshua Massey serves with a mission organization in South Asia where he has VOL 13:3 JULY-SEPT. 1996 Islam and Human Rights

Mission interests in “turning the world upside down” must grasp the significance of Islam, its political-religious system, and its own human rights concerns.

by David Bentley

obert Qambar Ali, age 44, a Kuwaiti ious discrimination. Modern Islamic a wide range of human activities from R convert to Christ, became the Human Rights documents, 1981 and prayer and eating habits to warfare. focal point of international concern early 1990, reveal an attitude attributable to the A guiding principle of the nearly fifty this year. His series of trials for apos- Hadith. This article closes with sug- nations that form the Islamic crescent tasy before the Islamic Shi’a court of his gestions for further understanding of ways is that the whole world consists of two home country was well covered by of making meaningful mission con- houses, dar al-islam, (house of peace the Arab press while the Kuwaiti govern- tacts with Muslims. where Shari’a is settled) and dar al-harb, ment deftly rebuffed global appeals Muslim Majority Nations (house of war where Islamic law is including letters from members of the not yet instituted). In the 50 nations of the world where United States Congress. To the Chris- The Christian worldview Muslims form the majority popula- tians in the West, Robert’s death sentence includes some thoughts of freedom, jus- tion, the perceptions of Christian evangel- for abandoning Islam is a clear viola- ical activities vary significantly. Gen- tice, and equality that emerged as a tion of international human and religious part of the message of the first century erally, however, there is a profound rights and raises questions about the church. Although the term “human distrust of both the missionary and reasons for the recently fought war for the rights” does not appear in the Bible there the government departments who are defense of Kuwait following the 1990 responsible for allowing the mission- are the cries of a minority faith aspir- Iraqi invasion. ing to be tolerated by the major players in aries into their country. Often it is the In the same week of Robert’s the Roman empire. A few centuries sentence of death,similar reports government of an Asian or Middle later when Christianity became the offi- appeared: East country that faces the brunt of the attack when Muslims begin to perse- cial religion, it assumed the power of Surabaya, Indonesia: Ten churches were a majority religion. Along with this torched by mobs of Muslims in broad cute Christians. power, the medieval church fre- daylight endangering worshipers gather- Contemporary missions are not ing for Sunday services.1 unlike the events that Paul and Silas quently ceased to concern itself with Cairo, Egypt: A secular magazine many of the aspects of human rights exposes the practice of forcing Christian faced when they evoked the wrath of such as justice for the minorities. Today teenage girls to adopt Islam after the religious leaders in Thessalonica (Acts the orthodox churches in Russia are “arranged” marriages and incidents of 17:1-9). The Jews accused the first rape.2 Christian apostles in a civil court of “turn- making the same claims that they repre- Khartoum, Sudan: Two US reporters for sent the established faith of the Rus- a Baltimore newspaper buy a couple of ing the world upside down.” The Jew- sian population and are working through slave boys who can recall their early life ish leaders almost succeeded in bringing in southern Sudan.3 the Roman authorities into the fray the political system to restrain evan- Incidents similar to these occur when the synagogue charged Paul and gelicals and other voices of dissent. far too often across the Islamic crescent, Silas with making Jesus another king Persecution and Treason stretching from North Africa to South in place of Caesar. Jason was among An example of a minority which was Asia, as multiple cases of religious perse- those who were assessed a fine but successful in overcoming persecution cution and intolerance go unreported. later was allowed to go free. to achieve majority status, only to become This article will be limited to some of the An early important lesson for the persecutors, is reflected in a single root causes of violations of human Christians to understand is that the con- word in the Quran. When the first Mus- and religious rights of non-Muslims cept of mosque-state separation is for- lims were a persecuted minority and within this vast swath of humanity. eign to Islamic law, to the Shari’a, which denied access to the Meccan holy place Muslim persecution of Christians as well is considered superior to any human the word fitnah clearly meant ‘perse- as other religious groups, including laws. Missions to Muslims cannot over- cution’. Later, when the Muslims became Muslim sects, can be traced to the Quran, look the importance that all Muslims the dominant majority, fitnah would but the Hadith, i.e., the traditional place in establishing a just political order be defined as ‘treason’ and ‘sedition’. The acts and sayings of the Prophet Muham- based upon Shari’a in order to main- phrase can also be translated as ‘sub- mad, is more inclined to cause relig- tain a state of purity and readiness for version’ which is an act that is worse than INTERNATIONAL JOURNAL OF FRONTIER MISSIONS, VOL 13:3 JULY-SEPT. 1996 156 Islam and Human Rights

‘killing and slaughtering’ according to the modern rational, logical mind....” She of Islamic militant fundamentalism today. Quran. added, A wider community exists which They ask thee [Muhammad] concern- The fundamentalists want to replace is also interested in religious freedom for ing fighting in the prohibited month. democracy with theocracy and to all. This community exists apart from Say: “Fighting therein is a grave impose old theocratic laws instead of the secularists and officials of national (offense); But graver is it in the sight modern secular laws on the members of God to prevent access to the path of of their own society, not on other dis- governments but often they are found Allah to deny Him, to prevent access tant powerful states which they con- in these two entities. They hold an affinity sider their enemies.5 to the Sacred Mosque, and drive out its with Christian missionaries about members. Subversion (fitnah) is Isma’il al-Farouki is another dis- greater than killing. (2:217) 4 human rights that are universal when it sonant voice from within the Islamic com- comes to an understanding of human Christianity evolved into “Chris- munity who was a victim of a US worth as expressed in the Universal tendom” over three to four centuries while inner city murder ten years ago. Rather Human Rights Declaration. “All Islam took only Muhammad’s life- than accuse a disparate group within human beings are born free and equal in time, between 609 to 632 AD, to evolve Islam as a cause of the human rights vio- dignity and rights.”7 To the secular- from a persecuted handful in Mecca lations, as did Taslima with the funda- ists these “rights and freedoms” are often to the persecuting majority led by a “com- mentalists, he saw the impact of Western described as “inherent” and “inaliena- mander of the faithful” in the last ten imperialism on Islam as the culprit. ble”, but for those within the Hebraic- years in Medina. The primary advocates Christian tradition the declaration of of human rights, who naturally When politics get so intermingled with Christian mission, what sort of situa- human rights created as we are in the include voices for religious rights, are tion would you expect if total religious “image of God” is more than an ade- found among the non-orthodox freedom were allowed? Give us the quate definition. Muslims reject this Gen- minorities and “liberal” Muslims. They, assurance that political involvement in mission will cease, and that power pol- esis precept as it violates their con- like Christian evangelists, face an itics will no longer intrude, then the cepts of monotheism wherein God has no aroused Islam that has been inappropri- principles of religious freedom would partners. ately named “fundamentalists”. The be approved by every sensible Muslim on earth. We Muslims are at the word itself sprang out of the early twenti- Islamic Human Rights receiving end of the line injustice. We eth century conflicts within Protes- haven’t emerged yet from two centu- The Muslim majority nations, tantism when the “Fundamentalists” ries of colonizations.6 however, have come up with their own refused to accept the liberal view of Secularists, Christian Alliances Declarations of Human Rights which the place of Christian Scriptures. Muslims Are these secularists such as the Ban- in the end support Islam but insist that today believe that the Quran is the gladesh Taslima ready to defend men there are some principles that the uncreated word of God, thus making the and women who are caught between the framers felt were “universal” that are overwhelmingly majority of Muslims religious and civil authorities on the beyond laws and codes that men have fundamentalists. The term here refers to a issues facing minority Christians, established. fringe group who would replace any women, evangelism, and rights of The 1981 Islamic Declaration of opposition, Islamic or non-Islamic, secu- converts? The evidence of this once hap- Human Rights Preamble, as is the case lar or religious, with their narrow pening comes from Turkey where the with other human rights documents, view of applying Islamic law, Shari’a, up leftist lawyers guilds helped the Turkish is a statement of principles without any to and including the use of violence believers who were under attack by force of statutory law. It begins by and terrorism. the government and the entrenched Mus- setting forth an Islamic order (Article g) Taslima Nasrin is a Bangladeshi lim leadership. At this time, Christian in our obligation to establish an author who had a death sentence pro- workers do have a common ally with the Islamic order: nounced against her by an Islamic usually Western thinking secularists (1) where all human beings shall be fundamentalist court in 1994. She lives that desire to see Islam open up to a equal and none shall enjoy a privilege or suffer a disadvantage or discrimina- outside of her native Bangladesh and broader idea of human rights. The tion by reason of race, color, sex, ori- publicly upbraids those who have charged governments of the Muslim majority gin or language.8 her with blasphemy and sedition. The areas are a possible ally also, but red The omission of any reference to following is part of the Harvard Univer- flags appear all over the place when religious equality in this Preamble is sity address she gave on April 28, Christian missions, secularists, partially balanced by Article III (c) which 1996, when she referred to “fundamental- women, and civil governments are seen reads: ist” conflict...”[that] is basically colluding with each other. However, No person shall be denied the opportu- between irrational blind faith and the these groups all face the common enemy nity to work or be discriminated

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against in any manner or exposed to non-Muslims. The next stage for Muslims ets of this unsigned document which they greater physical risk by reason of relig- is to see the folly of denying to others find objectionable. The problems ious belief, color, race, origin, sex, or language. what they do dearly claim for themselves. started from the beginning of the U.N., Three other articles of this Universal This is most apparent in cases where when Saudi Arabia led an assault on Islamic Human Rights Declaration non-Muslims embrace Islam freely but the the UDHR in 1948. The original attack touch upon religion. The applicable sec- reverse is opposed in solidly Islamic was generally directed toward the tions are quoted below: regions. Western terminology of the Preamble and specifically toward the Eighteenth X (a) The quranic principle “There is Evangelism Attacked as Slandering no compulsion in religion”(2:256) The 1981 and a later 1990 Declara- Article: shall govern the religious rights of Article 18 Everyone has the right to non-Muslim minorities. (b) In a Mus- tion prepared for Islamic Foreign freedom of thought, conscience and lim country, religious minorities shall Ministers Conference were eager to pro- religion; this right includes freedom to have the choice to be governed in tect the favored status of Muslims change his religion or belief, and free- respect of the civil and personal mat- dom, either alone or in community ters by Islamic Law or by their own when they used very transparent language with others and in public or private, to laws. to warn that those adults who volun- manifest his religion or belief in teach- XII Right to Freedom of Belief, teer to leave Islam will be held accounta- ing, or belief in teaching, practice, Thought and Speech 10 ble for slander or corrupting socie- worship and observance. (a) Every person has the right to ties.9 Evangelism in Muslim societies express his thoughts and beliefs so The UDHR asserts that the source of long as he remains within the limits adeptly falls under the rubric of “slan- its authority is located in such criteria prescribed by Law. No one, however, dering and corrupting” a nation’s cultural, as ‘inherent dignity’ and "inalienable is entitled to disseminate falsehood or i.e., Islamic heritage. The task of to circulate reports which may outrage rights", and goes on to thoughtfully public decency, or to indulge in slan- Christian mission to Muslims is to con- register a list of rights that are definitely der, innuendo or to cast defamatory vince the “authorities” that Christians human and universal. aspersions on other persons, (e) No are in favor of a national state where one shall hold in contempt or ridicule The Central Message of Jesus the religious beliefs of others or incite human rights for all its citizens are public hostility against them; respect upheld. This follows the principle found Islam has endured under various for the religious feelings of others is in the United Nations sponsored political and social conditions for 1,417 obligatory on all Muslims. human rights documents that call for years of the Hegira calendar which XIII Right of Freedom of Religion: places Muslims as recent successors of a Every person has the right to freedom unconditional religious freedom for of conscience and worship in accor- all adults which the secular Muslim long “medieval” period. Increasingly dance with his religious beliefs. accepts as an inherently human deci- in their modern periods, Muslim nations XIV Right of Free Association: (a) sion and the Christian accepts as part of are adopting Western styles of gov- Every person is entitled to participate ernment with elections, parliaments, and individually and collectively in the the imagio deo precepts found in the religious, social, cultural and political creation account. constitutions. The fact will remain life of his community. In most past history, Christianity that Muslims will continue to have a diffi- Despite the fact that this document has seen its adherents freely convert to cult time of accepting the distinctive purports to be a human rights declara- Islam from the beginning of the Mus- Christian message of salvation, the unity tion that comes closer to a statement lim conquests of the seventh century to of God and the non-negotiables of our defending Muslim orthodoxy, Mus- the present day. Modern Western faith: Jesus Christ’s incarnation, crucifix- lims recognize the need to respond to the societies, as reflected in the language of ion and resurrection. Converts to questions posed by human rights the- the Universal Declaration of Human Christ will continue to be the pariahs of ories. It should be noted that most serious Rights, UDHR, expect that the converse societies and it may take a couple of restrictions are placed on those who would also be accepted: that Muslims generations before they will eventually be could be charged with denigrating the may leave their faith without threats of accepted as full citizens in states that Law, i.e., Shari’a. Any man or persecution and death. live under the dream of an uncontested woman who chooses to leave Islam can be The whole modern issue of Human Islamic “house of peace”. accused of slander. He or she may not Rights arose out of the ashes of The convert, or apostate, under the rely on the usual interpretations of free- World War II when the United Nations strictest interpretation of the Hadith, dom of worship, association, and con- adopted as a preamble to the member- (not the Quran) would be forced to science. All of these freedoms are permis- ship of the world body the UDHR. Today, renounce any faith but the religion of sible only under the tenets of Islam Muslim majority nations are in the Islam. The penalty for leaving Islam is which are unavailable to minorities and forefront of tacitly avoiding selective ten- death and this penalty is authorized

VOL 13:3 JULY-SEPT. 1996 158 Islam and Human Rights by the readings of the Hadith, “Whoever ious rights of Muslims and Christians Christians face will be intense as they changes his religion, kill him.”11 The alike. leave a very secure environment Quran is clear that armed rebellion should where their nations are supposedly ruled National Churches and Converts be punished by death but defers to the by “God’s Law,” the Shari’a. West- Suggestions for possible out- ern missions to Muslims can point out life hereafter the exact nature of punish- comes for those directly involved in mis- how much this rule of God is manipu- ment for anyone who apostasizes sionary activity under adverse condi- lated by man. However, the greater chal- from Islam. tions are as follows: Christian responses to any relig- lenge will be to help new converts 1) The cross-cultural mission- develop their own confidence in follow- ious-political system that openly perse- ary’s “no entry” in a passport when trou- ing and serving Christ who is the cutes and criminalizes converts and ble arises may be the severest abuse King over all the nations of the earth! others should remember that discrimina- that an expatriate receives. But it is the tion is usually directed against non- national churches and the individual End Notes orthodox Muslims. Until the convert or members, converts and others, without the 1. Compass Direct Flash News, Santa any Muslim takes a strong stand to security of “Roman citizenship” who Ana, CA. June 20, 1996, p.1. 2. Rose Al-Youssef, Number 3549, Cairo, reverse the trends against his or her relig- will face the crowds and the wrath of Egypt, June 17, 1996 ious freedom, there is little an outside local and higher government officials. 3. The State, Columbia, SC, June 18, mediator can do. When believers in Christ (2) The new follower of Christ who 1996, p.A-4 are ready to openly challenge the has peacefully left Islam, (an equal to 4. Yusuf Ali, The Holy Quran, Transla- authorities on their free choice, at that Jason of Thessalonica) truly represents tion and Commentary Cambridge, time the body of Christ should rally to high risk ventures. The Lord selects MA, 1946, p.85. give unequivocal moral support. specific men and women to be part of the 5. Nasrin, Taslima, On Islamic Fun- Isolation, intimidation and viola- divine, spiritual drama that is still damentalism, The Humanist, April 28, tions of human and religious rights are unfolding throughout the Muslim- 1996, p.24. always unacceptable! There is a place majority nations. This drama is better 6. Al-Faruqi, Isma'il, Christian Mission for serious advocacy in behalf of those understood as a conflict in the heavens and Islamic Da’wah, International who suffer and this can be done from that begs Christians not to dwell at Institute of Islamic Thought, Herndon, VA, p.92. the safety of our democratic homelands. length upon present earthly circum- 7. Life in all its Fullness–The Word of Prisoners, as well as other persecuted stances, but to look to our God to fin- God & Human Rights, American individuals, sometimes can be contacted ish the work of calling sinners from all the Bible Society, 1992, p. 65. directly with letters, e-mail and per- peoples of the world. 8. Universal Islamic Declaration of sonal contacts. Zwemer Institute is among (3) Christians who have been well Human Rights, 1981. in C. G. Weera- several groups that monitor religious prepared to work with Muslims know mantry, Islamic Jurisprudence–An rights practices throughout the Islamic that the message of the Cross could turn International Perspective, St. Martin’s world. Letters to heads of govern- the world upside down. Missions Press, NY, 1988, Appendix B, ments and to foreign embassies may be should prepare the new churches and 176f. useful in making appeals for those believers to pray for the day of perse- 9. Mayer, Elizabeth Ann, “Islam & who are openly asking for help or in cution that their faith remains true. Radio Human Rights–Tradition and Politics”, West View Press, 1991. extreme cases where life is threat- broadcasts and other materials 10. op. cit., Life ened. beamed toward Muslim audiences may 11. Hadith from al-Bukhari (9c) from Apart from these types of public openly proclaim the acceptable year Ibn Abbas from Ali. This statement advocacy, prayers can be offered on of the Lord when men and women will be contradicts all other statements on behalf of kings, heads of states, par- set free. apostasy by al-Bukhari. Rafiq Zakaria liaments, and other government agencies In conclusion, historic precedence Muhammad and the Quran, pp. who are often on the first line of promising mass response to Christian 86-7. defense against terrorism and radical faith from Islam are meager. It’s more Islamic political-religious move- likely that more individuals will come Dr. David Bentley is a researcher in ments. Christians should be ready to com- to Christ when they are able to see that Islam and Human Rights at the mend those individuals and govern- their rights as believers and human Zwemer Institute. He and his wife ments who take a courageous stand beings are adequately protected by their served brief mission terms in Iran against those who violate the relig- host nations. The contest that the new and Jordan.

INTERNATIONAL JOURNAL OF FRONTIER MISSIONS Editorial: Reaching Neglected Muslims... continuation from page 109 159 of their faith as Muslims, are realities that another great tool to evangelize the tunity to hear, understand and receive the we all should seek after. They also neglected unreached peoples and Good News.” prove the great mission fact that God has plant the church among them in obedience not left Himself without witness in to our Lord’s commission. May we Hans M. Weerstra, the Muslim world. And do we need to use“all available means and at the earliest IJFM Editor know that! possible time” so that in the Muslim October 1996, In this issue we will take a good look world “every person will have the oppor- El Paso, TX USA at another reason for our mission neglect—the Muslim women. Make sure to assimilate the thought provoking article by Fran Love concerning this neglected factor—a strategy that by and large has neglected the “rare and beautiful treasures” of evangelizing Muslim women and planting churches that include them. Last but not least, we need to explore a possible “justified reason” for the large number of unreached Muslims. Both past and current mission history indi- cate that Muslim missions has been very hard. One mission agency that focuses all its efforts on church planting among Muslims advertises for mis- sion recruits as follows: WANTED: MISSIONARIES TO MUSLIMS Bitter cold, scorching heat, long hours. Sickness almost certain. Possible imprisonment, Safe return not guaranteed. Honor and recognition from peers doubtful. Eternal rewards. Interested parties apply.

What makes Muslim missions so dif- ficult? Although by no means impos- sible, we will have to conclude that these are no easy mission fields, both for evangelism as well as for church planting. Again there are no easy answers. But one thing will certainly help: We need to learn to evangelize and plant the church of Jesus Christ in hostile environ- ments were we can expect mild to intense persecution. We seriously need to read Joshua Massey’s article on plant- ing the church undergound in hostile Mus- lim contexts along with David Bent- ley’s article on human rights in the Muslim world. Planting the church underground, by means of home-based fellowships, following the New Testa- ment model of house churches, gives us VOL 13:3 JULY-SEPT. 1996