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Conversion Motives of Christians and Muslims IN SEARCH OF A NEW LIFE: CONVERSION MOTIVES OF CHRISTIANS AND MUSLIMS by ANDREAS MAURER submitted in accordance with the requirements for the degree of DOCTOR OF THEOLOGY in the subject MISSIOLOGY atthe UNIVERSITY OF SOUTH AFRICA PROMOTOR: PROF JN J KRITZINGER JOINT PROMOTER: DR JS DREYER MARCH1999 *************** 111~~/~ll~~~ll~l~ll 0001740158 SUMMARY The Muslim population in South Africa has its origins in the 17th Century when they were initially brought in as slaves or political exiles by the Dutch colonisers. Christian-Muslim relations have not always been good and especially the topic of 'conversion' has often caused conflict between the members of the two faiths. Additional problems such as the apartheid era has caused many Christians, especially Africans, to question their faith and turn their back on Christianity by converting to Islam. There are other areas which have caused conflict in the relations such as mistrust, misinformation and discrimination. In South Africa's religiously pluralistic society people convert from Christianity to Islam, and vice versa, from a variety of motives. This study first discusses various Christian missiological debates on understandings of conversion and then surveys psychological approaches to the motivational structures of 'decision-making'. The heart of the study is the presentation and analysis of the conversion narratives of 20 converts (10 from Islam to Christianity and 10 from Christianity to Islam). These narratives are analysed in terms of five key conversion motives, as a result of which various patterns of conversion motives emerge. In church practice and missiology, conversion is often understood only in one direction (towards Christianity) and with only one valid motive, namely a strictly religious one. This study reveals, however, that such a view is inadequate. Conversion should rather be understood as a two-way movement and based on combinations of various motives. This study concludes with the presentation of a holistic missiological understanding of conversion which applies more adequately to the South African context. This new understanding of conversion may help to promote better understanding and respect between faith communities. KEY TERMS Conversion; Christian-Muslim relations; Missiological understanding of conversion; Conversion narratives; Motivational theories; Conversion motives; South Africa. 11 Acknowledgements It is my privilege and duty to thank all those who have contributed to this project in one way or another. There are so many, however, that it is not possible to express my thanks to them all individually. First of all I wish express my deepest gratitude towards my promoter, Professor J N J Kritzinger. He patiently and untiringly assisted and guided me during my times of 'struggle' to stay focused. His personal example and devotion encouraged me to persevere. Secondly, I thank my joint promoter Dr J S Dreyer, for his invaluable guidance and constructive suggestions during the process of writing this thesis. I am also very grateful to the Converts/Reverts who have patiently answered my questions and thus provided me with valuable information. I had the privilege to come into contact with many people during my research. It was a joy for me to experience the warm help and openness from these people. I would like to thank all of them for their advice and would like to mention the following persons who gave me notable assistance: Maulana Muhammad AshrafE. Dockrat, Council of Muslim Theologians Mr Shafiq Gamiet, MYM Mr Fady Gerges, 'MA', Stellenbosch University Mr John Gilchrist, MERCSA Maulana Ahmed Faze! Ibrahim, AMA Mr Brian R. Mallinson, Psychologist Rev Brian Oosthuizen, Methodist Church Sheikh MH Paulsen, Riverlea Mosque My grateful thanks go to members of my Church, at the Mondeor Methodist Church, who assisted me in one way or another. Special thanks go to Mrs Kim Woolley for her efforts in Ill helping me with the transcripts of the conversion narratives and Mrs Estelle Hovelmeier for her valuable and tireless work of proof-reading the whole manuscript. My indebtedness also goes to my wife Ruth, and children who often bore my absences whilst I was completing the research. Above all I am thankful to the Almighty God who gave me the strength and wisdom to accomplish this task. 291. 4'.~?(>'-?1'.t~B MALJR IV Table of Contents 1. INTRODUCTION 1 1.1 Preamble l 1.2 Background 2 1.2.1 General Religious Background 2 1.2.2 Background of Christian-Muslim Relations 8 1.2.3 Conversion as an Area of Conflict 13 1.3 Need for and Significance of the Study 18 1.4 Problem Statement 23 I. 5 Purpose and Aim 26 1.6 Conceptual Framework 27 I. 7 Delimitations 29 1.8 Definitions of Terms 31 1.9 Logical Sequence and Overview of the Chapters 34 2. MISSIOLOGICAL APPROACHES TO CONVERSION 36 2.1 Introduction 36 2.2 Conversion as a Missiological Issue 38 2.3 Conversion versus Proselytism 48 2.4 Individual - Personal - Group 53 2.5 Conversion and Culture 61 2.6 Understanding of'Authentic' Christian Conversion 71 2. 7 Validity of Conversion Questioned 77 2 .8 Categories of Conversion Motives 84 3. MOTNA TION THEORIES FOR CONVERSION 89 3. I Introduction 89 3.1.1 Need of this Chapter 89 3.1.2 Continuum (Collective or Individual Decision-Making) 93 3.1.3 Types of Conversion 94 v 3.2 A Psychology of Motivation 97 3 .2.1 Introduction 97 3 .2.2 Categorisation of Motives 99 3 .2.3 Motivational Structures 101 3.2.3.l Epstein's 'Cognitive-Experiential Self-Theory' 101 3.2.3.2 Maslow's 'Positive Theory ofMotivation' 104 3.2.3.3 Kraft's Model of'Decision-Making' 108 3.2.3.4 Motivation Hypotheses 109 3 .3 A Psychology of Conversion 111 3 .3. I Introduction 111 3 .3 .2 Dimensions of Conversion 114 3.3.3 Rambo's Conversion Hypotheses 120 3.4 An Analytical 'Grid' 122 3.4. l Operational Conversion Motives 122 3.4. l. l The Five Conversion Motives 122 3.4. l.2 Excluded Motives 127 3.4. l.3 Crisis - Catalyst for Change 128 3.4.2 Functional Decision-Making 130 4. RESEARCH METHODOLOGY 133 4.1 General Research Approach 133 4.2 Background Studies 141 4.3 Data Collection 143 4.3.1 Interviews Spoken on a Tape-Recorder 146 4.3.2 Informal Discussions and Observations 148 4.3.3 Reasons for Refused Interviews 148 4.3.4 Interviews ofFriends and Relatives of Converts 149 4.4 Sampling Design and Procedures 150 4.5 Data Processing and Analysing Procedures 151 4.6 Ethical Considerations 152 4.7 Time Framework 155 VI 5. ANALYSIS OF THE CONVERSION NARRATIVES FROM ISLAM TO CHRISTIANITY 157 5.1 Introduction 157 5.2 The Conversion Narratives Cl-ClO 160 5.2. l Conversion Narrative Cl 160 5.2.2 Conversion Narrative C2 162 5.2.3 Conversion Narrative C3 165 S.2.4 Conversion Narrative C4 167 S.2.S Conversion Narrative CS 169 5.2.6 Conversion Narrative C6 172 5.2.7 Conversion Narrative C7 174 5.2.8 Conversion Narrative CS 176 5.2.9 Conversion Narrative C9 177 S.2.10 Conversion Narrative ClO 179 6. ANALYSIS OF THE CONVERSION NARRATIVES FROM CHRISTIANITY TO ISLAM 183 6.1 Introduction 183 6.2 Conversion Narratives Ml-MIO 184 6.2.1 Conversion Narrative Ml 184 6.2.2 Conversion Narrative M2 187 6.2.3 Conversion Narrative M3 189 6.2.4 Conversion Narrative M4 191 6.2.S Conversion Narrative MS 192 6.2.6 Conversion Narrative M6 194 6.2.7 Conversion Narrative M7 196 6.2.8 Conversion Narrative M8 198 6.2.9 Conversion Narrative M9 199 6.2.10 Conversion Narrative MIO 201 Vil 7. ANALYSIS OF THE CONVERSION MOTIVES 204 7.1 Introduction 204 7.2 The Conversion Motives 207 7 .2.1 Religious 207 7.2.1.1 Contrast of the 'Old' and 'New' 207 7.2.1.2 Cognitive Dissonance and the Crisis of Faith 212 7 .2.1.3 Are Muslims Encouraged to Study Christianity? 213 7.2.1.4 Are Christians Encouraged to Study Islam? 217 7.2.2 Mystical 220 · 7 .2.3 Affectional 222 7.2.4 Socio-Political 224 7.2.5 Material 226 7.3 Analysis of some Emerging Aspects 230 7. 3. l Desire to Witness 230 7.3.2 Opposition and Persecution 233 7.3.3 Good Responses from People ofa former Religion 239 7 .3 .4 Reasons for bad Relations and Misunderstandings 240 7.3.5 Ritual of Commitment 242 7.3.6 The issues of'Re-Conversion' and 'Reversion' 246 8. IMPLICATIONS FOR MISSIOLOGY 248 8.1 Traditional Christian Understanding of Conversion 248 8.1.1 The Question of Proselytism 248 8.1.2 Individual, Personal or Collective Conversion 250 8.1.3 Who Determines what 'Authentic' Conversion is? 252 8.1.4 Summary 257 8.2 Understanding of Conversion in Psychology 258 8.3 Conversion in the Light of my Empirical Findings 260 8.4 Perspectives of Theological Anthropology 261 8.4.1 Holistic View of Conversion in Respect of the Motives 262 8.4.1.1 Creation and the Image of God 262 8.4.1.2 Kingdom of God 265 Vlll 8.4.1.3 Covenant 266 8.4.1.4 Salvation 268 8.4.2 The Conversion Door Swings in Both Ways 269 8.5 An Adequate Understanding of Conversion 273 8.5.1 Towards a Theology of Conversion 274 8.5.2 Implications for Contextual Church Praxis 277 8.6 Issues for Further Research 282 8.6.1 Attitudes of the Christian Community to two-way Conversion 282 8.6.2 Human Rights and Religious Freedom in Conversion 283 8.6.3 'Conversion' in Interfaith Dialogue 284 8.7 Epilogue 285 BIBLIOGRAPHY 287 APPENDICES 307 i) List of Abbreviations 307 ii) Glossary oflslamic Terms 308 iii) Letter of Recommendation 312 iv) Christian Certificate of Baptism 313 v) Islamic Form of Declaration 314 vi) Transcripts of Conversion Narratives Cl-ClO 315 vii) Transcripts of Conversion Narratives Ml-Ml 0 330 LIST OF DIAGRAMS 1.1 Conversion to Christianity and Islam 24 3.
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