Followers of (Isa) in Islamic : A Closer Examination of C-5 “High Spectrum” Contextualization by Timothy C. Tennent

Introduction here has been considerable discussion in recent years concerning various proposals which might help the church to more effectively T communicate the to who continue to be the most resistant groups to the Christian message. The growing emphasis on “insider movements” often linked with “C-5” strategy calls for continued discussion and reflection among mission leaders today. The purpose of this article is to provide a more detailed analysis and assessment of the growing emphasis on encouraging ‘insider movements’ from within the . The focal point of this article will be on Muslim followers of Jesus (Isa) who may continue attending the Islamic and who retain their religious identity as Muslims. How do these followers of Jesus relate to the rest of the global church? Can someone say ‘yes’ to Jesus and ‘no’ to the visible church? Are the Biblical and theological arguments made in support of this movement valid? These are some of the questions which this article seeks to answer. C-1 to C-6 Spectrum The most well known summary of the spectrum of Muslim background believers (known as MBBs) found in the Islamic world was published by John Travis in 1988 and has become the standard reference point for discussing contextualization in the Islamic context.1 The spectrum is known as the C1 Timothy C. Tennent is the Professor to C6 Spectrum. Significantly, the “C” stands for Christ-centered communi- of World Missions and Indian Studies ties.2 The various numbers reflect differences based on three main areas: the at Gordon-Conwell Theological Seminary. He is also an adjunct language of worship, the cultural and/or religious forms which are used in c professor of missions at the Luther W. both their public life and in their worship and, finally, their self-identity as a New, Jr. Theological College in Dehra ‘Muslim’ or a ‘Christian’. None of these designations represents a precise point Dun, UA, India where he has taught annually since 1989. along a line, but rather a general shorthand to help classify a range of more nuanced views. C-1 refers to a “traditional church using outsider language.” This article is an excerpt from an upcoming book which will be published Outsider language refers to a language other than that used by the Muslim by Zondervan in 2007. population. This would be a church which, for example, worships in English, International Journal of Frontier Missions 23:3 Fall 2006•101 102 Followers of Jesus (Isa) in Islamic Mosques sits on pews and follows a Western ‘Christian’ but would refer to them- sent a precise point, but a range along liturgy. It could also refer to MBBs selves as ‘followers of Isa al-Masih’ a spectrum of practices. There are a who have joined one of the many (Jesus the ) or members of the wide variety of practices which are ancient churches in the Islamic world Isaya Umma (Community of Jesus) or called C-5 and some which are called which predate the rise of , use other similar expressions.4 Despite the C-5 which actually fall more precisely Latin or Greek, and follow an ancient intentional contextualization, these on one of the other categories. As we liturgical rite. These believers all call followers of Isa are not regarded by will develop more later, the crucial themselves . those in the Islamic community as and defining feature of C-5 is that of C-2 refers to a “traditional church being Muslims. one’s religious identity. using insider language.” This refers to a C-5 refers to “Christ-centered com- C-6 refers to “small Christ-centered church which worships in the lan- munities of ‘Messianic Muslims’ Communities of Secret/underground guage of the Muslim population, such who have accepted Jesus as Lord and Believers.” This category refers to as or Turkish, but otherwise Savior.” These followers of Isa remain believers who are living under the is the same as a C-1 church. Travis legally and socially within the com- threat of extremely hostile persecution argues that the majority of churches munity of Islam, referring to them- and retaliation from the government in the Islamic world are either C-1 or selves as Muslims and they are, in or from their family or community C-2, but only a fraction of MBBs have fact, regarded by the Muslim commu- if they were to reveal that they were united with churches of either type.3 nity as Muslims. Features of Islamic followers of Jesus. Therefore, they C-3 refers to “contextualized Christ- theology which are clearly incompat- worship Christ secretly. If discovered, centered communities using insider ible with Biblical faith are rejected or C-6 believers would almost certainly cleverly reinterpreted if possible. face “a life of suffering, imprison- language and religiously neutral 9 cultural forms.” These churches Approximately half of these C-5 ment, or martyrdom.” The C-6 adopt not only the language of the believers continue to attend the category should be understood as an surrounding Islamic community, mosque, even if they also attend small exceptional circumstance which is one but they also embrace non-religious gatherings of other C-5 believers.5 of the tragic challenges to Christian cultural forms such as folk music, Sometimes these believers meet in faith in many parts of the world dress and artwork. Nevertheless, mosques which are led by follow- where public confession of Christ a C-3 church would intentionally ers of Jesus, but are attended by the is tantamount to imprisonment or seek to filter out any religious forms broader Muslim community. These martyrdom. Any and all C-6 believers which were specifically associated are sometimes referred to as “Jesus should be the subject of our prayers, with Islam, such as keeping the fast Mosques.”6 Furthermore, the pres- not our analysis, so it will not be a of or praying with raised ence of these Christ-loving Muslims part of this discussion, especially since hands, and so forth. Although mem- who remain fully embedded in the all parties in the contextualization bers of C-3 churches continue to call Islamic community and continue to debate are in total agreement that C-6 themselves Christians, the majority of attend the Mosque are often referred is a regrettable state and we look for the membership is made up of MBBs. to as being part of an “insider move- the day when open and free dialogue 7 about religious affiliation in the C-4 refers to “contextualized Christ- ment.” These ‘insider movements’ have generated considerable discus- Islamic world will make C-6 a thing centered communities using insider of the past.10 language and Biblically permissible sion in missiological circles in recent cultural and Islamic forms.” These years and articles have even begun to The following chart (Chart A) will appear in non-mission journals and help to visually place C-1 through C-5 churches are like C-3, except that 8 Islamic cultural and religious forms popular magazines. C-5, as with all in relation to Christianity and Islam. are adapted as long as they are not the other designations, does not repre- explicitly forbidden in Scripture. For example, using Islamic terms for Chart A (), prayer (salat) and the gos- pels (injil) would all be accepted in a Christian Community Islamic Community C-4 context. Likewise, a C-4 church would embrace outward practices ` normally associated as symbols of C 1 C-2 C-3 C -4 C-5 Islamic faithfulness such as avoid- ing pork, abstaining from alcohol, Christian follower of Isa Muslim removing shoes when coming to worship or fasting during Ramadan. C-4 believers would normally not identify themselves with the term

International Journal of Frontier Missions here has hardly been any translation work done in very small languages and . . . there is not not likely T to be much more.

Timothy C. Tennent 103 Use of the Word he word ‘Christian’ carries connotations which “Contextualization” Before I offer an evaluation of the C-1 are offensive in their context and would actually to C-5 spectrum, I need to clarify how obscure their identity as a follower of Jesus. the word ‘contextualization’ is being T used in this discussion. The C-1 to an ultra-orthodox Wahhabi from C-4 church planting strategies enjoy 13 C-5 ‘spectrum’ is often spoken of as Saudi Arabia. The shortcoming wide support throughout the mis- moving from “low” contextualization of Parshall’s chart is that it fails to sionary community and are regarded at the C-1 end of the scale to “high” graphically show that just as “high” as both contextually sensitive as contextualization at the C-5 end of spectrum contextualization risks the well as Biblically sound. In my view, the scale.11 This particular use of possibility of syncretism, so “low” most C-3 and C-4 churches would the word ‘contextualization’ is rather spectrum contextualization risks the fall within the acceptable parameter broad, referring to various ways groups possibility of extractionism. Parshall of contextualization as depicted in have rejected or accommodated or does note in his article that all must the chart below. Nevertheless, there embraced the particularities of a local be “constantly cross-referenced and are some who find it troubling that context. In this general usage one subordinated to biblical truth” but C-4 followers do not use the term could have “good” contextualization doesn’t show on the chart what would ‘Christian’ and wonder if this move- and “bad” contextualization. However, happen if a particular example of ment is actually but the beginning of the word contextualization is also used “low” spectrum contextualization was creeping syncretism and, therefore, more narrowly to refer to the goal of proved unbiblical. Thus, the follow- should be avoided. However, several a process whereby the universal good ing chart will, I think, better help points about C-4 will normally allay news of Jesus Christ is authentically us to conceptualize a framework for these concerns. First, avoidance of experienced in the particularities evaluating the C-1 to C-6 spectrum the word ‘Christian’ by C-4 MBBs of a local context.12 Thus, what is (see Chart C). should not be construed as a denial of called “low” contextualization may, their Christian identity per se, since in fact, not be contextualization at Evaluation of C-1 to C-4 they continue to clearly and pub- all, but an expression of ethnocentric Generally speaking, C-1 and C-2 licly identify themselves as followers extractionism. Further, what is called churches are considered to be overly of Jesus. Second, although MBBs “high” contextualization may not be biased towards foreign cultural and find the term ‘Christian’ offensive, contextualization at all, but an expres- religious forms of Christianity. These published case studies about MBBs sion of syncretism. In this definition churches, while serving the long demonstrate that they acknowledge of the word, contextualization is the standing historic Christians in the the common faith they share with all positive goal. In the evaluation which region, have not been successful at those who follow Jesus, even those follows, therefore, we are simultane- reaching Muslims with the gospel. who may follow Jesus in less contex- ously discussing various models of It would be naïve to expect these tually sensitive ways. Their unwill- contextualization while, at the same churches to make any significant ingness to use the term Christian, 14 time, searching to discover whether breakthroughs among Muslims. The therefore, is not meant to distance all, or some, or any of these models reason is that these churches are, by themselves from either Jesus Christ or properly captures contextualization definition, extractionistic in their atti- others who follow Jesus Christ, but is in the Islamic context. Phil Parshall tude towards Islamic cultural forms. simply an acknowledgement that the seeks to accommodate the various uses In contrast, C-3 and C-4 churches are word ‘Christian’ carries connotations of the term by creating a chart which clearly more effectively positioned to which are offensive in their context allows for a “range” of appropriate reach Muslims in culturally appropri- and would actually obscure, rather contextualization to be found, but also ate ways such that the gospel of Jesus than illuminate, their identity as a 15 acknowledges a point where it poten- Christ is not overly tainted by foreign follower of Jesus. Finally, we should tially crosses over into syncretism (see associations. Indeed, both C-3 and remember that the label Christian Chart B). The advantage of the chart is that Chart B it demonstrates that even though Low ______High Low ______High contextualization is the ‘goal’ there Contextualization Syncretism may be various points along a spec- trum whereby in a particular con- text the ‘goal’ of contextualization Chart C is achieved. MBBs from an urban, secular sub-culture in Iran might Low ______High Low ______High Low ______High achieve legitimate contextualization Extractionism Contextualization Syncretism at a point quite different from, say, 23:3 Fall 2006 104 Followers of Jesus (Isa) in Islamic Mosques is not used for the followers of Jesus of the major proponents of C-5 agree though he recognizes that they are until the emergence of the first pre- on this point. For example, not a part of his religious community, dominately Gentile church in Massey, one of the leading advocates there is still no ready category to place (Acts 11:26). In fact, it is probably of C-5 practice writes, “Who could the person in. That, of course, is one originally a term given by opponents have predicted 20 years ago that God of the strategic advantages of C-4, of the church since the term only would raise up still another group of according to the advocates of C-4 appears twice in Acts and both times missionaries who believe that God ministries. This is also why some of it is a title given to them by others.16 wants to take them beyond C-4? what is casually called C-5 in mis- In fact, there is not a single instance C-4 surely paved the way for C-5, sionary practice is actually C-4. The of the Apostle Paul using the term whose major difference is one of iden- crucial issue at stake is self-identity. “Christian” to describe the follow- tity.”20 There are, of course, two sides C-5 believers are fully embedded in ers of Christ. The earliest believers to the question of identity. There is the cultural and religious life of Islam. preferred to identity themselves as how others (in this case, Muslims) That is why their presence in the belonging to “the Way” (Acts 9:2, identify you and then there is your Mosque is referred to as an “insider 19:23; 24:14).17 Thus, there is simply own self-identity. Admittedly, there movement”, because they really are no scriptural mandate which insists is considerable contextual ambiguity insiders. It is even inaccurate to refer that those who follow Jesus must be to them (as they often are) as MBBs, called by a particular or common because, for them, Islam is not in their communal name. background, it remains as their primary identity. Therefore, they should Evaluation of C-5 be called simply Muslim Believers Our case study in ecclesiology in the The crucial difference (MBs), not Muslim Background non-western world focuses on C-5. which separates Believers (MBBs). Some insist that Thus, a more detailed analysis and they simply be called Muslims with evaluation will follow. A survey of the C-4 and C-5 is that no further descriptor. Therefore, the published literature concerning C-5 real “bottom-line” question before ministries in the Islamic world reveals of identity. us is whether or not there is a solid two things of interest. First, most of case to be made for encouraging a the argumentation in favor of C-5 is C-5 “Muslim” to continue to identify decidedly ad hoc and is developed as himself or herself as a Muslim, fully a reaction against criticism which has part and parcel of the religious and been posed, rather than an indepen- about how Muslims may identify fol- cultural life of Islam, even after they dent case which biblically, theologi- lowers of Jesus in the Muslim world. have accepted Jesus Christ as Lord cally, historically and contextually sets A C-1 Christian, for example, may and Savior. forth the necessary arguments. There be identified as an idolatrous forni- is currently no single source where a cator. We have only limited control The Key Arguments for reader can find a complete case for C-5 over how people from other religious C-5 evaluated which sets forth all of the evidence communities may or may not identify All of the evidence offered in 18 which is found in the literature. us. The point is, all of the “foreign- missiological literature which actually Second, when one closely examines type Christians,” (C-1 and C-2), the focuses on C-5 (not just C-4 argumen- the extensive argumentation in favor “contextually sensitive Christians” tation embedded in C-5 literature) falls of C-5, the vast majority of the argu- (C-3) and the “followers of Isa” (C-4) into three general categories. First, ments are actually brilliant defenses which form the spectrum from C-1 there are Biblical and exegetical argu- of C-4 ministries and do not really  to C-4 are identified by Muslims as ments which are offered to provide get to the heart of what is required if not part of their religious commu- scriptural support for C-5. Second, one is to properly defend C-5 prac- nity. I am intentionally stating this there are theological considerations tice. For example, all of the evidence in the negative because the fact that which are vital to the very nature regarding the problems with using the Muslims identify C-1 to C-4 believers of what it means to even be called a word ‘Christian’ or the effective use of as not part of their religious commu- follower of Jesus Christ as well as the Islamic cultural and religious forms has nity, does not necessarily imply the theological implications inherent in the already, by definition, been accepted positive corollary that they will always issue of identity which are directly and by C-4 practitioners. Sometimes, even identify them as being part of some indirectly present in the C-5 literature. the case-studies provided as empirical kind of Christian community. For Finally, there are important ethical evidence to support C-5 are actually example, if a Muslim has only been issues which are often addressed in 19 case studies of C-4 ministries. exposed to C-1 type Christianity and the C-5 writings. I will systematically The crucial difference which separates has never actually met a MBB from explore each of these three categories to C-4 and C-5 is that of identity. All a C-4 context, it is likely that even determine whether or not the growing

International Journal of Frontier Missions Timothy C. Tennent 105 interest in developing C-5 strategies 21 upporters of C-5 frequently make reference to should be encouraged. the role Judaizers played in opposing the first Biblical/exegetical arguments century gospel. The Biblical texts most frequently S cited in support of C-5 strategy are In response to this, there developed an fore, that we should not make it dif- as follows: Acts 15:19, I Corinthians accepted protocol for how a Gentile ficult for the Gentiles who are turning 7:20, I Corinthians 9:19-22 and II could be accepted in Israel. A Gentile to God” (Acts 15:19). The applica- Kings 5:18, 19. In addition to these could become a Jewish “proselyte” tion which is made by C-5 advocates specific texts, supporters of C-5 by separating from his own culture, is that asking a Muslim to separate frequently make reference to the role becoming circumcised, accepting all from their Muslim identity is creating Judaizers played in opposing the first of the dietary restrictions of Judaism an unnecessary and “difficult” bar- century gospel which is recorded in 22 and fully accepting the covenantal rier. Indeed, to insist that a Muslim various texts of the New Testament. obligations of the . As Andrew become a ‘Christian’ is to follow the As noted above, while several of these Walls has noted, “to become a pros- old proselyte model. On the other texts do seem to provide compelling elyte involves the sacrifice of national hand, they argue, to allow a Muslim support for C-4, the question before us and social affiliations. It involves a to stay fully connected and integrated is whether or not they provide support form of naturalization, incorporation with their existing Islamic identity is for C-5 and the issue of one’s identity into another milieu.”24 Since this was consistent with the new model posed as a Muslim in continuity with the the established procedure, it should by the post- Council. religious and cultural context of Islam. not surprise us that these Judean It seems evident that Acts 15 does Acts 15 and the believers were very angry when Paul provide powerful and compelling sup- and others were welcoming Gentiles port for C-4 strategy in the Muslim Jerusalem Council who continued to live as full partici- The Jerusalem Council is a relevant world since the Gentiles were not pants in their own culture, including asked to sacrifice their social and text for consideration since it involves diet and even remaining uncircum- the first formal church discussion national identity. However, in order cised. The Jerusalem Council met to for this text to be used as a basis for regarding the relationship between discuss whether any or all of these these two distinct cultural communi- C-5, one must also argue that the new practices which had started in Gentiles were not asked to aban- ties, Jewish and Gentile, who, quite Antioch and were later replicated by surprisingly, were finding a common, don their religious identity. In my Paul should be accommodated, or if view, this is a difficult task. James new identity in Jesus Christ. Many the whole thing should be rejected. of the Jewish leaders harbored deep goes on to recommend a list of four suspicions and even prejudice against The Jerusalem Council opens with a things which the Gentiles should Gentiles, and found it quite scandaliz- statement almost identical to the one be asked to avoid: food polluted by ing that they might now be welcomed which opens the entire chapter. Acts idols, sexual immorality, the meat of by God as full and equal partici- 15:5 records that strangled animals, and from blood. pants in the People of God on their some of the believers who belonged The Council accepted these guide- own cultural terms. The Jerusalem to the party of the Pharisees stood lines. However, it is important to Council was called to discuss this up and said, ‘The Gentiles must be note that they did not accept these circumcised and required to obey the four prohibitions as some kind of problem, which is best summarized law of .’ by the opening verse which captures “add-ons” to Gentiles’ faith, so that the heart of the complaint against After a heated discussion, Peter, Paul they were saved by faith plus a short these new Gentile believers: “Unless and Barnabas offer a series of testi- list of duties which serves as a kind you are circumcised, according to the monies which made it clear that God, of Jewish-law-in-miniature. No! The custom taught by Moses, you cannot through His giving of the , Gentiles were being saved by grace be saved” (Acts 15:1). Before exam- was sovereignly accepting and saving through faith, without compromise ining the decision of the Jerusalem the Gentiles (Acts 15:6-12) without or qualification. The prohibitions Council, it is crucial to understand their following the proselyte model serve to visibly separate the Gentiles that long before the advent of the New and becoming dislocated from their from their former religious identity as Testament there was already in place own culture. James added further pagans, since all four of these prohibi- an accepted method through which weight by quoting Scriptural support tions are linked to common pagan a Gentile could become a full (if not from the Prophet Amos. It is at this practices of the time. This, in turn, always ‘equal’) participant with a Jew juncture in the Council that James would enable the and Gentiles in God’s redemptive plan. The Old makes the crucial statement which to live out their common faith with Testament contains many verses which is frequently cited in support of C-5. a new identity which, remarkably, is reveal God’s heart for the Gentiles.23 James says, “It is my judgment, there- linked to neither the Law (the Judean

23:3 Fall 2006 106 Followers of Jesus (Isa) in Islamic Mosques proposal) nor pagan religious practices the Temple for some time. They were It should be noted that encouraging (the Gentiles’ experience) but a new there in the hope that their fellow a separate religious identity (contra identity in Jesus Christ. Thus, Acts Jews would see Christ as the proper C-5) does not mean that there are 15 represents a generous compro- fulfillment of their own Scriptural not points of continuity between one’s mise—The church will retain multiple texts, as He truly was. After all, former religious identity and their cultures and lifestyles, but there will they had found Jesus within Jewish, new religious identity. Indeed, the always be only one body of Christ. religious identity. However, once they transference of religious identity does Thus, Acts 15 does seem to provide realized that the mainstream Jewish not necessitate a complete disruption compelling support for the proposal community was not going to accept or dislocation with the prior religious that Muslims be allowed to retain the view that Jesus was the Lord and identity. The point is simply that their cultural identity (C-4), but no the Messiah of their own scriptural, the unique person of Jesus creates a support for the proposal that Muslims prophetic expectations, then it became new identity. be allowed to retain their religious clear that they had to form a new identity (C-5). Those who say that religious identity; namely, the church, Scenario #2 Muslims cannot separate religion and which would properly celebrate their The second hypothetical scenario culture are ignoring over thirty years identity in Jesus Christ. seeks to discover if some minimalist of successful C-4 contextualization list of prohibitions could be agreed throughout the entire Islamic world upon which would allow a Muslim to which has proved that MBBs’ new retain his or her religious identity with identity in Christ is so powerful that Islam, along with some qualifications it does, in fact, provide a new religious Would the Jerusalem such that they could retain their status identity without one having to sever as a Muslim, but be viewed as a rather their former cultural identity. Council have insisted strange Muslim. The challenge is that the prohibitions would have to be Some readers might raise the question that Muslims forsake strong enough to allow a Muslim fol- if it is fair to equate pagan identity lower of Jesus to be faithful to Christ with Islamic identity since Islam is their monotheistic and the gospel even within his Islamic far closer to Judaism than either is religious identity? religious identity, yet generous enough to paganism.25 Would the Jerusalem to allow a Muslim follower of Jesus to Council have insisted that Muslims maintain his religious identity without forsake their monotheistic religious falling into a life of constant lying identity the way they insisted that the and deception. In this hypothetical Gentiles forsake their pagan religious How does this apply to our discussion scenario, which I will call the Cairo identity? I think the answer becomes concerning the religious identity of Council, Gentile followers of Jesus clear by posing two hypothetical C-5 Muslim believers? It should be (who are now the insiders!) met and scenarios—one from the “Jewish” side noted at the outset that it is difficult after a heated discussion decided not of the question (i.e. those who want to fully compare the situation of Jews to make it too difficult for these new to compare Islam to Judaism rather (who have the “Old” Testament) believers within Islam, but to set forth than paganism), and the other from hearing the gospel with Muslims the following three prohibitions which the “Gentile” side of the question (who have the Qur’an) hearing the were sent to key leading Muslim fol- (i.e. those who longed for the Jewish gospel because of the more profound lowers of Jesus in the Arab world: believers to embrace them with as continuity between Judaism and little dislocation as possible). Christianity. Nevertheless, continu- 1. During the daily salat, refrain ing with our hypothetical scenario, if from saying the Shahadah unless Scenario #1 the vast majority of Muslims were to you omit the second phrase, “and If, hypothetically speaking, Judaism miraculously recognize the true deity is the Prophet of had accepted Jesus Christ as the true and dignity, the person and work of Allah” and, instead insert “and Isa is fulfillment of their own prophetic Jesus Christ, such that the Mosque the Eternal Word of Allah” or “and 27 expectations in sufficient numbers became a place where Jesus was truly Isa is the Sovereign Lord.” so that faith in the deity and dig- worshipped, then there would be no 2. Acknowledge that only the nity, the person and work, of Christ reason for a Muslim believer to seek is the Word of God and that the became fully identified with Jewish a new religious identity, because the Qur’an, while containing beautiful religious identity, then there would very religious identity of Islam would Arabic and important insights into be no reason whatsoever for a Jew to have changed. However, since this did Arab culture, has no authority over separate from their religious identity not occur then there must inevitably the Bible.28 26 with the and Temple. be a separation at the level of religious 3. When you are reciting the 99 beau- Indeed, this explains why the earliest identity, which is precisely what hap- tiful names of Allah with a shubha, Christians continued to worship in pened with the early Jewish believers. add the following three: (1) God and

International Journal of Frontier Missions Timothy C. Tennent 107 Father of our Lord Jesus Christ, (2) lavery and marriage, clearly relate to social status Holy Spirit and (3) Blessed Trinity (or Tri-unity).29 and could not reasonably be held to apply to a It should be noted that there were religious context. several at the Cairo Conference S who insisted that a fourth be added; in to the present evil age calling us to Christian assemblies and, instead, namely, the “Risen One”. But, after decisive action. The in-breaking of only attending the Jewish synagogue much discussion the Council thought the Kingdom is so powerful and the worship. The writer of Hebrews does that Christ’s resurrection was suf- gospel is such good news that Paul not encourage those early Christians ficiently implied in the titles “Lord did not want the Corinthians to waste to “stay in the synagogue”, rather, he Jesus Christ” and “Blessed Trinity” (or their time being preoccupied with emphasizes the priority of their new Blessed Tri-unity) and so it was not their earthly status. You can sense the Christian identity, even though they necessary to add a fourth. The point urgency in the text: If you are unmar- were ethnic Jews. is, the Cairo Conference really worked ried, don’t seek to get married (vs 27)! The text in I Corinthians 7:20 is most hard to be as generous as possible If you are a slave, don’t be troubled likely referring to Gentile believers with these new Muslim believers. The about it (vs. 21)! If you are uncir- who were wondering if they should question is this: Could a ‘Muslim’ cumcised, then don’t get circumcised follow the old “proselyte model” disciple of Jesus Christ, as espoused (vs. 18)! The question before us is discussed earlier and be circumcised by the C-5 strategists, maintain his or whether this text could, by extension, to gain full acceptance into the her religious identity with Islam even if be construed to mean, “If you are a Kingdom. Their problem was actu- the only adjustments they made were Muslim, don’t worry about becoming ally just the opposite of that which is the above three minimalist prohibi- a non-Muslim!” posed by C-5. These Gentiles who tions? The answer is most certainly The central issue at hand is whether were showing interest in becom- not. These three strike at the heart this text can apply to one’s religious ing circumcised are more like those of Islamic religious identity; namely, identity. Two of the three examples cultural reactionaries who want to the prophethood of Muhammad, the which Paul gives, slavery and mar- completely leave their cultural back- sacred perfection and superiority of riage clearly relate to social status and ground and unite with a C-1 or C-2 the Qur’an and a rejection of Allah’s could not reasonably be held to apply church! Paul tells them that such a Triune nature. The moment any to a religious context. The reference to drastic change is not necessary. Once Muslim discovers that someone claim- circumcision is more interesting. For again, this provides possible support ing to be a Muslim has these particular a Jew, the act of circumcision carries for C-4, but it is unlikely that this beliefs in these three areas then they strong social, cultural and , when quoted in its context, can will automatically see that “Muslim” connotations. Being circumcised is actually be cited to confidently sup- as someone with a religious iden- clearly a part of their religious identity. port C-5 strategy. tity in discontinuity with their own. So, could Paul be saying that Gentile Furthermore, the Muslim believer believers should not worry about I Corinthians 9:19-22 (MB) who is seeking to maintain his changing their religious identity? If so, A second text from I Corinthians is self-identity as a Muslim must also then this text could be interpreted as often cited in support of C-5 minis- sense the profound ethical burden of saying, in effect, the time is so urgent, tries. It is the text in I Corinthians living a life of integrity while knowing if you are a follower of Jesus in the 9:19-22 where Paul boldly declares that his central core confession is in Mosque, don’t worry about leaving his willingness to submit to and enter profound discontinuity with the core the Mosque—stay there, because time into the context of those whom he is confession of Islam. Thus, while I find is short and the Kingdom is at hand! seeking to reach: Acts 15 a compelling defense for C-4, However, since the whole purpose “To the Jews I became like a Jew, I am less convinced that it provides a of this urgency is to help more and to win the Jews. To those under the sufficient basis for justifying C-5. more people to recognize the true law I became like one under the law identity of Jesus Christ, it is highly (though I myself am not under the I Corinthians 7:20 unlikely that this kind of application Law), so as to win those under the The Apostle Paul declares in I law. To those not having the law I can be made from this text since, as Corinthians 7:20 that “each one became like one not having the law already noted, the Mosque is a place should remain in the situation which (though I am not free from God’s where the deity of Jesus is denied. The law but am under Christ’s law), so he was in when God called him.” The well-known text in Hebrews 10:25, as to win those not having the law… context of the verse has to do with “let us not forsake the assembling of I have become all things to all men Paul’s heightened eschatological sense so that by all possible means I might ourselves together,” is a reference to that the coming of Jesus has thrust us save some.” Jewish Christians who were start- into the climax of the ages. In Jesus ing to neglect their attendance at the I think missiologists are in broad Christ, the age to come is breaking agreement that this text provides 23:3 Fall 2006 108 Followers of Jesus (Isa) in Islamic Mosques support for those who are engaged This is a vital point to keep in mind as without the assistance of his trusted in incarnational, rather than extrac- more and more mission organizations commander? If so, then it is out of tionistic, ministries. The first and large churches are discussing how pure compassion for his master that of missionaries is to enter into the C-5 may or may not be utilized in the he is assisting him in the Temple of experience and life-view of those they development of mission strategy and Rimmon. Thus, we could perhaps are seeking to reach; the incarnation policy decisions. make a case for a MBB who does not of our Lord is the greatest example of normally attend the mosque being this. This text does appear to provide II Kings 5:18, 19 forgiven if he, as an act of honoring further support for C-4 ministries. The final text to be considered in this his father, helps his ailing and feeble Indeed, we must fully enter the socio- survey of the key passages which are father into the mosque every Friday. political and cultural world of those quoted by supporters of C-5 is found We also do not know if Naaman raised we are seeking to reach for Christ. in the Old Testament. The text, this issue before because he However, does this text also teach that found in II Kings 5:18, 19, is about feared for his life if he did not accom- we should take on the identity religious a request made to the prophet Elisha pany his master and bow down beside of a Jew or Gentile—and, by exten- by the mighty soldier Naaman just as him in the Temple. Would his master sion, a Muslim in reaching them for he is about to return home to Aram. have instantly executed him if he did Jesus Christ? It seems inconceivable not bow? If so, then this text could to me that this could be presented as a actually provide some encouragement reliable exegesis of this text. The very for a C-6 believer who remains silent fact that Paul could become a Jew like Even the leading about his faith because of a very real in one context and a Gentile in like threat of torture, imprisonment or another clearly demonstrates that he is advocates of C-5 martyrdom. The point is, there are not becoming self-identified as a Jew sufficient ambiguities about the text to or Gentile in the way that is required are not encouraging make it difficult to use in any proper for C-5 advocates to quote this text outsiders to “become exegetical way to contribute substan- to support C-5. Indeed, through the tially to this discussion. The one thing use of the two qualifiers, Paul clearly Muslims” in order to we do know is that the context of the shows in the text that he is not fully passage is about Naaman asking for identifying with them in this way. reach Muslims. forgiveness for doing something which When he is with the Jew he lives as a they both knew was wrong, not the Law keeper, but then he qualifies it by Prophet’s blessing for promoting any reminding the reader that in his actual Namaan says, “But may the Lord activity or strategy or self-identity of identity in Christ he is not under forgive your servant for this one thing: Naaman as a follower of Rimmon who the law. Likewise, when he is with a When my master enters the temple actually worships Yahweh in order to Gentile he lives like one without the of Rimmon to bow down and he is draw other worshippers of Rimmon law, but then he qualifies it by remind- leaning on my arm and I bow there to the true knowledge of Yahweh. ing them that our identity with Christ also—when I bow down in the temple It seems clear that Naaman sees his does not give us a license for antino- of Rimmon, may the Lord forgive bowing as a barrier to his effective mianism, a message the Corinthians your servant for this.” In reply, Elisha witness rather than a stepping stone to certainly needed to remember! declares, “go in peace.” Because Elisha a more effective witness. In recent years this text has become did not sharply rebuke Namaan, this We will conclude this Biblical section even less relevant to this discussion passage has been seized as an example by reflecting on the frequent paral- since both of the leading advocates of of God’s grace for Muslims who con-  lels which are drawn between the C-5 contextualization, John Travis tinue to perform salat in the Mosque, first century Judaizers who opposed and Joshua Massey, have restricted but in their heart they are actually Paul and the 21st century Christians C-5 to those who were brought up in worshipping Jesus, thus providing who oppose the C-5 advocates. The Islam and become followers of Christ, legitimacy for the C-5. Judaizers were Pharisees who came rather than a prescriptive missionary It is difficult to fully evaluate the to Christ and maintained that no strategy for outsiders seeking to win application of II Kings 5:18, 19 to a non-Jew could be saved without Muslims for Christ. In other words, C-5 situation because of several con- being circumcised and observ- even the leading advocates of C-5 are textual ambiguities in the text. We do ing the law of Moses. In short, not encouraging outsiders to “become not know, for example, precisely why the Christian faith was seen to be Muslims” in order to reach Muslims. Namaan’s master would be leaning a sub-set of Judaism, lacking the For example, in Messianic Muslim on his arm as they enter the temple. cultural translatability which proved , John Travis says, “I Followers of Jesus Is it because of the frailty of the so decisive in the gospel’s power- personally cannot endorse Christians master and so the master physically ful penetration of the Hellenistic claiming to be Muslims for outreach.”30 could not bow down before Rimmon world. In our current discussion, the International Journal of Frontier Missions Timothy C. Tennent 109 Judaizers become symbolic of those -4 practioners already agree that a Muslim who are skeptical and defensive about Muslims finding Christ on their does not have to convert to “Christianity” (read, own cultural terms rather than first Western forms of Christianity) to follow Jesus. converting to some “foreign” religion C known as “Christianity.” Many of most striking feature of pro-C-5 litera- they have provided any substantial the writers who are promoting C-5 ture is that the vast majority of what support to the proponents of C-5. “contextualization” make use of this is argued is actually reinforcing the However, there are several important comparison, but none quite as exten- good missiology of C-4 and remains theological and ethical matters which sively as Joshua Massey who adopts largely silent about the actual religious have not yet been addressed, and it is it as a major part of his important identity question which is the central to them that we now turn. article, “God’s Amazing Diversity.” difference between C-4 and C-5. Massey writes, So, it would be a Judaizing tendency Theological Considerations C-5 practitioners insist that even as to try to pressure a new believer in Until recently, no published research Paul argued tirelessly with Judaizers the Muslim world to adopt all of our has appeared on the theology of that Gentiles did not have to con- cultural accoutrements. But this does Muslim Believers (MBs) who follow vert to Judaism to follow Jesus, not provide much help in resolving Jesus (Isa) and yet retain their identity Muslims do not have to convert to 34 “Christianity” to follow Jesus.31 the issue of Islamic religious identity. as Muslims. However, in 1998 well Because, from Paul’s perspective it known author Phil Parshall published Massey goes on to set up a kind of was about neither “staying in” Judaism a study performed by 25 teams who dialogue between a C-5 opponent nor “staying in” paganism, but the interviewed 72 key leaders from 66 (the Judaizer) and a C-5 practitioner recognition that both Jew and Gentile villages who are all C-5 believers (Joshua Massey). The C-5 opponent must together identify themselves as and are believed to represent 4,500 argues, “how could anyone who iden- sinners in need of grace and together C-5 believers.35 There were several tifies himself as any kind of Muslim finding their new identity in Jesus very encouraging things which were be a genuine follower of Jesus? To call Christ. The Judaizers were wrong, not revealed in the survey. For example, oneself ‘Muslim’ means they adhere to so much because they saw the pagan- many of these leaders (76%) were certain Islamic beliefs that flatly con- ism in the Gentile world, but because quietly meeting with other C-5 32 tradict Scripture!” Massey’s reply is they failed to see the wickedness in believers for worship, Bible study and as follows: their own. The only hope is to find a fellowship. A surprising 97% said that That sounds like the same argument new identity together as the redeemed “Jesus is the only savior,” indicating Judaizers used against Paul since- people of God, made up of both Jew that the exclusivity which is charac- Gentiles were well known by all Jews and Gentile. teristic of mainstream Islam has been to be unclean, uncircumcised, and carried over into their faith as Muslim mostly sexually immoral idolaters—all In conclusion, this survey - Believers in Jesus. Another encourag- violating clear Biblical teachings. strates that the key texts and the ing sign is that there did seem to be a ‘How is it possible,’ Judaizers must commentaries/expositions about have asked Paul, ‘to be both Gentile growing recognition of the limitations these texts in C-5 literature fall into and a follower of Jesus? The two of Muhammad as compared with 33 two general categories: 1. Texts and terms are mutually exclusive!’ Jesus Christ. For example, 97% said commentary which actually support that “they are not saved because of The argument in a nutshell is that C-4 and are not germane to the C-5 Muhammad’s prayers.”36 Gentiles did not have to convert to discussion. 2. A wide-spread use of Judaism to follow Jesus; therefore, proof-texting whereby a pre-deter- Despite this good news, there was Muslims should not have to convert mined conclusion has already been also some very disturbing news which to “Christianity” to follow Jesus. We reached and then texts are found the survey revealed. For example, 96% must begin by remembering that the which provide some kind of vague still believed that the Qur’an was one choice is not a binary one between C-5 support for the idea. of four holy books from heaven, along Muslims who are culturally and reli- with the Torah (Law), the Zabur This study has tried to remedy this by giously identified with Islam and some (Prophets) and the Injil (Gospel). focusing squarely on the key issue of shockingly extractionistic C-1 church 66% even said that the Qur’an was one’s self-identity and then to honestly plopped down into the middle of an the greatest of the four. A full 45% do engage with the most often cited texts Islamic country with wooden pews, not even affirm that God is Father, to determine if their original meaning an English liturgy, tall steeples, and Son and Holy Spirit (Trinity).37 This could be used to support more aggres- stained glass windows! C-4 practitio- is particularly disturbing since this sive methods of contextualization. My ners already agree that a Muslim does represents the leadership of the move- conclusion is that several of these texts not have to convert to “Christianity” ment which one should assume has do seem to provide strong support for (read, Western forms of Christianity) the highest level of knowledge about C-4 but I remain unconvinced that to follow Jesus. As noted earlier, the the Christian faith. More research is 23:3 Fall 2006 110 Followers of Jesus (Isa) in Islamic Mosques needed to determine if other accept- and the Trinity. Others focus specifi- important implication is that it gives able ways of describing the Trinity cally on theological propositions which rise to a general minimalistic emphasis might find a wider acceptance among are related to the person of Christ, in this discussion. In other words, the these believers. such as faith in his deity and His question becomes what is the absolute 42 Phil Parshall is concerned enough Resurrection. Who is right? This is bottom-line minimum an individual about these findings to question obviously a crucial question for all evan- needs to know in order to be justi- whether Muslim believers in Christ gelists and missionaries, but it seems fied? Of course, when the question is who retain their Islamic identity can particularly important for those con- put in these terms then the answer is reasonably be expected to flourish as templating a ministry among Muslims almost self-evident—very, very little, the church of Jesus Christ.38 Joshua where certain unorthodox views about indeed. How much theology did the Massey, among others, downplays Christ (He is a Prophet, not God) and thief on the cross know? What about these theological problems by insist- the Bible (It has been distorted and is the Philippian jailer or Lydia and ing that this is just another example inferior to the Qur’an) are already pres- her household? I think everyone can of imposing what he calls “Greco- ent in the “DNA” of Islam. agree, as Dean Gilliland has correctly Roman Gentile categories of ortho- An evaluation of this problem must pointed out, that the Holy Spirit can 39 doxy.” Instead, he argues that we begin by acknowledging that this is still be active “in poorly informed, should focus on their personal faith sometimes misguided believers.”44 So, experience with Jesus. He argues the issue needs to be re-framed, at that C-5 advocates should be “more least in part, by a broader, and more concerned about true Christ-centered- biblically informed understanding of ness than with conformity to Gentile the word ‘salvation.’ Christian traditions and doctrinal The issue is complex codifications developed centuries after Second, popular Protestant theol- the apostolic era.”40 Rick Brown also and fraught with ogy has also tended to emphasize the seems to downplay the importance several potential faith of the individual rather than the of clear doctrinal affirmations which collective faith of the community of have given the church its shared iden- misunderstandings. believers. We are much more com- tity when he asserts that “there is no fortable speaking about the faith of verse that says one must understand individuals than we are about the faith the divinity of Jesus to be saved.” He of the church. When Jude says “I had to goes on to say, write and urge you to contend for the faith that was once for all entrusted to These doctrines about the deity of a long-standing issue in the church, the saints” (Jude 3) both of the words, Jesus and his substitutionary pun- which cannot be resolved easily. The ishment are wonderful parts of the ‘you’ and ‘saint’ are in the plural. Paul, Good News, and it is worthwhile issue is complex and fraught with in that great chapter on the resurrec- discussing them with seekers, as Paul several potential misunderstandings. tion in I Corinthians declares, “this is demonstrated in Romans. But the Nevertheless, three crucial points what we preach, and this is what you overwhelming Biblical witness is that of clarification must be made before although these doctrines are impor- believed.” Paul saw his preaching in any further light can be shed on this continuity with the apostolic preaching tant for the disciple to understand, complex issue. an understanding of them is not (we preach) and he declares this to the required for salvation.41 First, popular Protestant theology church (you, plural). It is important to Brown does not expressly set out to has tended to equate the doctrine recognize that Paul says “this is what demean the importance of the core of ‘salvation’ with the doctrine of you believed,” even though the very doctrines of the faith, although the ‘justification’. Biblically, the doctrine context of the passage reveals that there tone of his writing may initially strike of salvation does include justifica- were individuals in the church who did the reader in that manner. Rather, tion, but also includes the doctrines not, at least on this point, believe along his purpose is to make a distinction of sanctification and our final glori- with the church. So, once again, how 43 between what may be important to fication. This is why the Scripture the question is framed tends to produce know in the long run as opposed to speaks of salvation in all three tenses: a particular answer. If you ask, “What what is absolutely necessary to know in I was saved (justification), I ambeing is the minimal core confession of the order to be justified by faith in Christ. saved (sanctification) and Iwill be church regarding salvation?”, then the saved (glorification). This theological bar is raised and we find the church There are other mission organizations reductionism which equates salvation far more articulate about the core of working among Muslims that dis- with justification is so common in salvific faith. The Apostles’ Creed and agree strongly with this and insist on popular Protestant writings that we the Nicean Creed are examples of the certain basic theological understand- often fail to recognize the far reaching early church’s attempt to put down into ings which must accompany faith from implications this has on our discus- the outset. Some, for example, insist a short list the most basic theological sions related to soteriology. The most on belief in the authority of the Bible propositions which unite the church in International Journal of Frontier Missions Timothy C. Tennent 111 a common faith. The church did this e cannot have a Christ-centered theology of even though they also must surely have realized, as we do today, that there mission which does not place the church at are many ‘justified’individuals who the center of Christ’s redemptive plan. neither understand, nor fully believe, W every single article of faith in these siology. On the one hand, the farther not encouraged to unite their fledgling documents. This, after all, is why they the doctrine of salvation is allowed to faith with the faith of the church, then are confessed week after week in the drift away from the church and closer it is unlikely that these new believers churches: to reinforce the faith of the to individualism the more likely a group will be able to properly reproduce the church on all those individuals who will downplay the particulars of specific faith, which is the whole reason the claim to be followers of Christ. So, a doctrinal formulations, because the C-5 strategy exists; namely, to reduce technical re-wording of Rick Brown’s focus is on the individual’s personal every possible barrier so that the gospel article, “What Must One Believe about relationship with Christ. Also, it is can more easily reproduce among Jesus for Salvation?” is actually, “What far more likely that this group would Muslims. Second, the theological must an individual believe about Jesus tend to equate the doctrine of salvation framework and analysis present in C-5 for justification?”, for that is what his with the doctrine of justification. On writings has been overly influenced article actually addresses. the other hand, the closer the doctrine by Western individualism and the Third, this debate tends to slip into the of salvation is tethered to the life of privatization of faith which tends to modern trap of putting the “personal” the church through time (history) and keep the doctrines of soteriology and 46 and the “propositional” at odds with space (around the world), then the ecclesiology at arms length. Joshua one another. For example, some writ- more likely a group will emphasize our Massey concedes this point when he ers want to emphasize that a personal common faith and the importance of observes that relationship with Jesus Christ is all even a brand new believer realizing the C-5 nomenclature was quickly that matters; others want to make sure ‘faith’ he or she is being united with. adopted by those whose theology that certain historic propositions are A new convert not only has faith, he of mission is more Christ-centered than church-centered.47 affirmed. One side is accused of placing or she is brought into a common faith. too much emphasis on defending the This group will have more of a long- While Massey is quite correct in criti- written words of Scripture and certain term view of salvation, even if they still cizing an ecclesiology which merely doctrinal formulations (rather than emphasize the importance of a particu- extends a Western, structural form of Jesus Christ). They argue, “What is lar point of conversion. They will also Christianity into the Muslim world, the value of confessing a mountain of tend to emphasize that even if a par- we must not forget that we cannot have creeds and doctrinal formulations if, ticular MBB is the only Christian in a a Christ-centered theology of mission at root, we do not have a personal rela- particular region or village, they should which does not place the church at tionship with Jesus Christ?” The other be made to understand from the outset the center of Christ’s redemptive plan. side insists that the only way we know their connection to other Christians or Rejecting this old “proselyte-model” anything about God which is distinc- followers of Jesus who share a common does not and should not necessitate faith. This understanding explains why tively and properly called Christian is a rejection of a proper ecclesiology. para-church organizations that focus because God has spoken to humanity in Indeed, as Lesslie Newbigin has on “evangelism” often have very dif- a free act of self-disclosure. In obedi- pointed out, ferent views on this issue compared to ence to this revelation, God’s servants true conversion involves both a new “church planting” organizations. This is have faithfully recorded these words creation from above…. [and] also a clearly seen, for example, in the article in the Bible. Without the Bible, they relationship with the existing commu- by Garrison entitled “Church 48 argue, how can we distinguish between nity of believers. Planting Movements vs. Insider the personal faith of a Muslim and the To encourage Muslim believers to Movements”, which points out the personal faith of a Christian? retain their self-identity as Muslims need to connect the evangelistic energy and to not find practical ways to Thus, we are put in the unenviable of para-church sodalities with new identify themselves with the larger position of being forced to choose dynamic models of church planting.45 between God revealing Himself, or community of those who worship Jesus In conclusion, an examination of the God revealing truths about Himself. A Christ reveals a view of the church that current evidence of the theological 49 close examination of the articles related is clearly sub-Christian. content of C-5 believers in Jesus as well to C-5 reveals that this dichotomy Finally, the separation of the ‘per- as the general theological framework of is present in much of the discussion, sonal’ from the ‘propositional’ in the advocates of C-5 reveals the follow- the Muslim world can only lead to a although it is never acknowledged. ing. First, C-5 writings tend towards dangerous separation of the person of Hopefully the reader is now beginning theological reductionism by tacitly Christ from the church’s proclama- to realize how important the relation- embracing a narrow, minimalistic view tion about Christ. This separation ship is between soteriology and eccle- of salvation. If these new believers are 23:3 Fall 2006 112 Followers of Jesus (Isa) in Islamic Mosques fails to attend to the proper connec- theological issues such as the way the collared shirts; I dress like a Muslim. tion between our personal testimony word ‘salvation’ is used, how one’s per- I don’t talk like a Christian with (however thrilling and exciting) and all their strange terms to describe sonal relationship with Christ relates God and his prophets; I talk like a the Apostolic proclamation of the to the historic faith of the church, and Muslim. I don’t eat like a Christian… gospel. This is not just a hypothetical the way the doctrines of soteriology eating meats….I don’t have concern, as this dichotomy has already and ecclesiology relate to one another. a Christian name, like John, Tom or begun to emerge in such articles The third and final area necessary to Paul; I have a Muslim name.’ Thus, C- as, “Proclaiming a ‘Theologyless’ completing this analysis of C-5 is in 5 believers are being entirely honest Christ” by Herbert Hoefer, a lead- when they identify themselves as the area of ethics. 52 ing proponent of ‘high spectrum’ ‘Muslim’ followers of Jesus. contextualization. Hoefer writes, Several writers and field missionaries In response, it is not entirely clear have raised questions about the ethics Can we look upon the church as a how this actually addresses the ethical house with many doors? It doesn’t of the C-5 strategy. Is it ethical, they point under consideration since the matter which door you use to enter. ask, to encourage followers of Jesus C-4 contextualized witness would As you explore the house, you will to remain embedded within Islamic answer all of the above concerns. This come to the fullness of truth. The community while still retaining their key to each door in the house is the would be an excellent defense against acceptance of Jesus as Lord of one’s C-1 or C-2 Christians who were life. How one explains that is a matter insisting that MBBs identify with of freedom and creativity, in consulta- some non-contextualized expression tion with the others in the house.50 of Christianity. The real point which The unintended result of this view is It is central to the task must be defended is the ethics of that personal experience can be used retaining Islamic religious identity, not to ignore the specifics of the Apostolic of discipleship to help just Islamic cultural identity. We must proclamation. Or to put it in the new believers conform not lose sight of the fact that what popular terminology of post-modern- distinguishes C-5 from C-4 is the ism, the Apostolic ‘meta-narrative’ their faith to the faith religious self-identity as a Muslim, not takes a back seat to the personal nar- the cultural identification which is at ratives of those who come to Christ. 51 of the church. the heart of C-4. However, our personal faith in Christ The retaining of one’s religious identity must be brought into resonance with within Islam after becoming a fol- the Apostolic proclamation about lower of Christ is, in my view, unethi- Christ. Undoubtedly, millions of Muslim self-identity? In reply, it cal. As Phil Parshall has pointed people come to Christ every year with should be noted that all of the lead- out, “The Mosque is pregnant with a deficient theology. But it is central ing advocates of C-5 are in broad Islamic theology. There, Muhammad to the task of discipleship to help new agreement that it is both unwise and is affirmed as a prophet of God and believers conform their faith to the unethical for a person with a non- the divinity of Christ is consistently faith of the church. Pragmatism and Islamic background to enter into a denied.” Parshall goes on to point out cultural accommodations can never Muslim community and pretend to be be allowed to trump the theologi- the sacramental nature of the ritual a Muslim. As I understand it, C-5 is 53 cal integrity of the gospel message. prayers (salat). Lesslie Newbigin about someone retaining their identity, This is not to raise questions about once wrote the following in response not someone taking on that identity. the justification of any of these new to a similar movement of churchless The real question is if it is ethical for believers, but rather it is a commit- Christians in India, but which power- a Muslim follower of Jesus Christ to ment to make sure that from the very  fully applies to the Muslim back- beginning we are committed to rais- retain their identity as Muslims even ground believers as well: after they have become devoted fol- ing up believers whose personal faith The acceptance of Jesus Christ as cen- resonates with the “faith that was lowers of Jesus Christ. tral and decisive creates some kind once for all entrusted to the saints” Joshua Massey argues that the negative of solidarity among those who have (Jude 3). associations with ‘Christianity’ are so this acceptance in common. If it did strong that these new believers identify not do so, it would mean nothing. Ethical issues The question is, what is the nature more with ‘Islam’ than they do with of this solidarity? It has always been This analysis of C-5 strategy began ‘Christianity.’ He points out that, understood to include the practice of with an examination of the four main when C-5 believers compare them- meeting together to celebrate with texts which are used to support C-5, selves to C-1—C-2 Christians they say, ‘I words, songs and formal actions the along with an analysis of the useful- don’t pray like a Christian, unwashed common faith in Jesus…a man who is ness of the Judaizer analogy which in a pew with my shoes on; I pray religiously, culturally and socially part appears so frequently in the literature. like a Muslim. I don’t dress like a of the Hindu community is a Hindu. Second, we examined a number of Christian, with Western pants and

International Journal of Frontier Missions Timothy C. Tennent 113 In short, one’s religious identity with think the best approach is to see C-5 as a temporary, Jesus Christ creates a necessary rup- ture with one’s Islamic identity or our transitional bridge by which some Muslims are identity in Jesus Christ would mean crossing over into explicit Christian faith. nothing.54 It is unethical to pretend I this discontinuity does not exist or orthodoxy. C-5, on the other hand, Endnotes to act as if it is merely a matter of does not have a long track record and 1 Travis, John 1998 “The C1 to C6 cultural forms. Rather, as I have often there is, as yet, no empirical evidence Spectrum”—Evangelical Missions Quar- been told by missionaries who work to confirm or to deny that it will terly 34 (4): 407-408. See also Parshall, in the Islamic world, it is more like emerge as an independent movement Phil. 1998 “Danger! New Directions in a ‘fifth column’ inside Islam which, in its own right, or if it will serve as Contextualization.” Evangelical Missions when discovered by Muslims creates a temporary, transitional bridge to Quarterly 34 (4): 404-406, 409-410 and such a strong negative reaction that it explicit Christian faith and identity. Williams, Mark. “Aspects of High-Spec- inadvertently damages the credibility trum Contextualization in Ministries of Christians and feeds further dis- Could this be an example of the to Muslims” Journal of Asian Mission 55 trust towards those who follow Christ. “Reformation in Reverse?” In other vol. 5:1 (2003). 2 A more open witness in a straightfor- words, our own Reformation his- Phil Parshall refers to the “C” as ward, but contextually sensitive way tory is the story of a people who saw to “Cross-Cultural Church-Planting Spectrums.” However, it is important in seems to hold the greatest promise for themselves as Christians because they belonged to the formal, ecclesial my later analysis of this spectrum to note effective and ethical Christian pen- that John Travis in both the text of his etration into the Muslim world. “structure” of Christianity, i.e. they were members of Christendom. The explanation as well as the article heading indicates that the “C” stands for “Christ- Reformation in Reverse? Reformation was, among other things, centered communities.” This is confirmed This article has focused on a major the gradual recognition over several in the numerous citations of the Travis debate in missions circles about the hundred years by “Christians” that scale throughout the literature. acceptability of the ecclesiology as they were, in fact, not Christians at 3 Travis, 407. espoused by the supporters of C-5. all and needed to become Christians 4 Isa is the Arabic word for Jesus. This article has put forth a range even though they were baptized Umma is the Arabic word for the global of objections to the proponents of a Christians in the public, formal sense. community of Muslims, although it is C-5 ecclesiology. I have highlighted In the Islamic context which we have unclear how the Isaya Umma practi- several Biblical, exegetical, theologi- been considering, could the exact cally express their global catholicity with other Christians. cal and ethical problems which must opposite be taking place—a kind of 5 be addressed if this new ecclesiology Reformation in reverse? Could there be Phil Parshall, “Danger! New Direc- tions in Contextualization,” Evangelical tens of thousands of people who belong which encourages a Muslim follower Missions Quarterly, vol. 34:4 (October of Jesus to publicly retain their Islamic to Islam in a public, formal sense who 1998), 406. religious identity is to be embraced as gradually over many years realize 6 See for example, Erich Bridges, “Of a prescriptive strategy in the Islamic that they are no longer Muslims, but ‘Jesus Mosques’ and Muslim Christians” world. Nevertheless, no one can deny Christians? Could we see thousands Mission Frontiers (July–October 1997) 19. that, descriptively speaking, there are of Muslim followers of Jesus who cur- 7 See, for example, Mission Frontiers Muslims coming to Christ in some rently are wrongly trying to maintain (September–October 2005, vol. 27:5) dramatic ways today. How should we their Islamic identity but who gradually which devoted the entire issue to insider respond to the genuine movement to come to see that their truest identity movements. Also, the 2005 Conference Christ among these Muslims, many is with the people of God throughout of the International Society for Frontier of whom have encountered Christ in space and time who also know, serve Missiology was dedicated to the theme: Insider Movements: Doing Church Where dreams and visions? and follow Jesus Christ as Lord. In There is No Church. the New Testament, despite decades 8 I think that the best approach is to See, for example, Frank Decker, of hostility and suspicion, Jew and see C-5 as a temporary, transitional Good News Magazine, “When ‘Christian’ Gentile find that in Jesus Christ the bridge by which some Muslims are does not Translate’, May/June 2005, or “dividing wall of hostility” has been crossing over into explicit Christian Barry Yeoman, Mother Jones, “The Stealth destroyed (Ephesians 2:14). There are faith, hopefully to one of a C-3 or C-4 Crusade,” (May/ June 2002). not two bodies of Christ, one Jew and 9 Travis, John 1998 “The C1 to C6 character. On the one hand, a wide one Gentile, or one “Western” and Spectrum,” Evangelical Missions Quar- number of C-3 and C-4 church move- one “Eastern”. There is Body of terly, vol. 34:4 (October 1998) 407-408. ments have long and distinguished one Christ throughout the world, culturally All of the headings are from the Travis track records showing that they are diverse, and yet the one church of Jesus spectrum and my summary of each of the sustaining faith in the lives of MBBs Christ, against whom, the powers of headings largely follows the main ideas of without major cultural disruption and his description. yet maintaining historic Christian itself cannot prevail. IJFM

23:3 Fall 2006 114 Followers of Jesus (Isa) in Islamic Mosques

10 It should also be noted that C-6 18 This is frequently true of mission- Bulletin of Missionary Research, vol. 21:4 should not be viewed as a continued “exten- ary writings which are driven by field based (October 1997) 148. 25 sion” along the contextualization scale, since realities which often do not afford the time It is beyond the scope of this chapter if allowed to express their faith these believ- or “luxury” of in-depth writing. This is why to explore the role of pagan practices in folk ers could, quite possibly, choose to worship it is said, “missions at sunrise, missiology Islam around the world which further com- anywhere along the C-1 to C-5 spectrum. at sunset.” Those who are doing missions plicates the C-5 case, so—in the spirit of 11 See, for example, Mark S. Wil- often do not have the time to do the neces- charity—we will focus on Islam at its best. 26 liams, “Aspects of High-Spectrum sary missiological reflection. Typically, It is difficult to fully imagine how Contextualization in Ministries to missiological reflection concerning an issue the wide acceptance of Jesus would have Muslims,” Journal of Asian Mission, vol. 5:1 arises about ten to twenty years after the changed the legal and ritual practices of (2003) 75-91. field missionaries first start encountering faithful Judaism. 12 27 For a fuller treatment of the mean- the problem. Surah 4:171 extends the honorific ing and uses of the word ‘contextualization,’ 19 A classic example of this is found in title “Word” (of Allah) to Jesus, providing a See “Contextualization” in A. Scott John Travis’ case study about a MBB who contextual bridge to John 1:1. Phil Parshall Moreau, ed., Evangelical Dictionary of World “faithfully attends a weekly C-4/C-5 fel- rightly points out that “if one affirms the Missions (Grand Rapids: Baker Books, lowship and may soon be appointed one of ‘prophet’ of the creed, doesn’t it follow that 2000) 225-227. its first elders.” Clearly, attending a distinct one must therefore believe his prophecy? 13 Joshua Massey has offered a fellowship which appoints elders is illustra- And that prophecy, being the Qur’an, pres- M-1–M-9 spectrum showing the attitudes tive of an MBB in a C-4, not a C-5 context. ents us with a major problem. . . . I cannot of various Muslims towards Islam, ranging 20 Joshua Massey, “His Ways are Not affirm the Qur’an as the Word of God.” from nominal Muslims to Ultra-Ortho- Our Ways,” Evangelical Missions Quarterly, See Phil Parshall, “Lifting the Fatwa,” dox. See Joshua Massey, “God’s Amazing vol. 35:2, (April 1999), 191, emphasis mine. Evangelical Missions Quarterly, (Vol. 40, #3), Diversity in Drawing Muslims to Christ,” This is also clear in the original publica- 291. (288-293) 28 International Journal of Frontier Missions, vol. tion of Travis’ scale where he notes that C-5 It is true that the Qur’an is not 17:1 (Spring 2000), 12. believers “are viewed as Muslims by the nearly as offensive to Christian doctrine as is 14 Joshua Massey argues that there are Muslim community and refer to themselves sometimes supposed. However, the only way a number of Iranian MBBs who are so disil- as Muslims who follow Isa the Messiah.” MBBs have successfully been able to retain lusioned with Islam that they strongly object (Evangelical Missions Quarterly, vol. 34:4, the Qur’an (or some portions of the ) to any cultural or religious forms associated “The C-1 to C-6 Spectrum,” 408). is if the Bible is used as the hermeneutic to with their past and actually prefer C-1 or 21 I am quite intentional about using constantly re-direct, re-interpret and clarify C-2 churches. However, rather than simply the word “should.” There is no doubt that, various texts in the Qur’an. For more on present C1–C-6 as all equally legitimate descriptively speaking, there will probably this see chapter seven of my, Christianity options as Massey does, we should recog- always be Muslims who follow Christ in at the Religious Roundtable: Evangelicalism nize the vital catechesis needed to help these the Mosque. The concern of this chapter in Conversation with Hinduism, Buddhism “disillusioned Muslims” to reject the reli- is whether or not this should be advocated and Islam (Grand Rapids: Baker Academic, gion of Islam, but not to reject their cultural prescriptively as a part of an overall mission 2002) 169-194. 29 and ethnic heritage. After all, extractionism strategy, as is common in the literature. A shubha is a set of rosary-like prayer occurs when either the missionary insists 22 I am intentionally omitting the beads which are commonly used by Muslims that a person leave their culture or when extensive Biblical case given by Joshua to recite the 99 beautiful names of Allah. new believers on their own accord leave Massey which cites repeated examples Since most Muslims use a shubha with only their culture because they think it is inher- throughout the Bible where God does 33 beads, which they will cycle through ently evil and cannot sustain Christian faith. things which are “unexpected” and go three times, it was also practical to only add See Joshua Massey, “His Ways are Not Our against our conventional expectations. “three” names to the 99. It meant, practi- Ways,” Evangelical Missions Quarterly, vol. While it is true that “God’s ways are not cally speaking, adding only one extra bead. 35:2 (April 1999), 196. our ways” and that God may, indeed, Although it should be noted that even when 15 Even in the West, the legacy of be doing a sovereign work through C-5 Islam and Christianity agree on a certain ‘Christendom’ has given rise to millions which will surprise us, it could as easily attribute of God, such as “power” (al- who call themselves ‘Christian’ but who still be a movement which ultimately proves Muqtadir, one of the 99 Names of Allah), need to hear and respond to the good news fruitless. The point is, it is a classic case there may be striking differences on how it of Jesus Christ. Thus, we must look beyond of an argument from silence and cannot is understood. For example, Christians see the outward descriptor in these situations. be offered as proper evidence. Such a line God’s greatest power over exhibited Many Muslims associate the word ‘Chris- of reasoning could have been used, for in the weakness and vulnerability of the tian’ with people who drink alcohol, dress example, to support the new, emergent cross. Muslims would not understand God’s immodestly, supported the crusades and Arianism of the fourth century. power in such terms. Thus, all of the 99 support the overthrow of Islamic regimes. 23 For a good overview of this see names would require adjustments as they are 16 Acts 11:26 and Acts 26:28. The Walter Kaiser, Jr., Mission in the Old Testa- conformed to the Biblical witness. 30 opponents also referred to them as a “sect” ment: Israel as a Light to the Nations, (Grand John Travis, “Messianic Muslim or “sect of the Nazarene.” Rapids: Baker Books, 2000). Followers of Jesus,” International Journal of 17 Christians among the Hausa in 24 Andrew F. Walls, “Old Athens Frontier Missions, vol. 17:1 (Spring 2000), Islamic dominated Northern Nigeria and New Jerusalem: Some Signposts for 55. See Phil Parshall, “Danger! New Direc- refer to themselves as “Masu Bi”, lit. ‘those Christian Scholarship in the Early His- tions in Contextualization,” Evangelical who believe.’ tory of Mission Studies,” International Missions Quarterly, vol. 34:4 (October 1998) 409 as well as John Travis’ “response” (411- International Journal of Frontier Missions Timothy C. Tennent 115

415). Travis agrees with Parshall’s concerns affirm the eternal pre-existence of Christ. cal Speculations, International Journal of about ‘outsiders’ becoming Muslims (see For Massey, Christ is pre-existent only Frontier Missions, vol. 21:4 (Winter 2004) p. 413). See also Joshua Massey, “God’s “in the mind, plan and intentions of God, 151-154. Amazing Diversity in Drawing Muslims to before the foundations of the earth.” He is 46 For more on the relationship Christ,” International Journal of Frontier Mis- supportive of those theologians who, in his between ‘conversion’ and ‘community’ see sions, vol. 17:1 (Spring 2000), 5. words, “describe the incarnation not as the my article “The Challenge of Churchless 31 Joshua Massey, “God’s Amazing human birth of an eternally pre-existent Christianity: An Evangelical Assessment,” Diversity,” International Journal of Frontier Son within the Godhead, but as the self- International Bulletin of Missionary Research, Missions, vol. 17:1 (Spring 2000), 8. Even revelation of God in Christ”, (p. 4, on-line vol. 29:4 (October 2005) 171-177. Ralph Winter invokes the Judaizer parallel edition). Like the Arians of old, Massey 47 Joshua Massey, “His Ways are not in his editorial introducing the cover story, affirms that Jesus is “far greater than any Our Orthodoxy,” 300. “Can We Trust Insider Movements?” (Mis- prophet, judge or former ‘representative 48 Lesslie Newbigin, The Finality of sion Frontiers, vol. 27:5 (September–Octo- of God’” but Massey does not believe that Christ, (London: SCM Press, 1969), 107. ber 2005), 4. Jesus shares the same essence with the 49 There is an inherent contradic- 32 Joshua Massey, “God’s Amazing Father. Massey provides a detailed survey tion in the fact that all of the “Cs” in the Diversity,” International Journal of Frontier of most of the major Biblical texts related C-1 to C-6 scale stand for Christ-centered Missions, vol. 17:1 (Spring 2000), 8. to Christology and consistently demon- community” and yet as long as the believer 33 Joshua Massey, “God’s Amazing strates that he favors an Arian, rather retains their self-identity as a Muslim, they Diversity,” International Journal of Frontier than Chalcedonian explanation. Indeed, remain in an Allah-centered community. Missions, vol. 17:1 (Spring 2000), 8. Massey regards Chalcedonian Christol- (The term “Allah” in this context refers 34 This is mainly due to important ogy as an expression of Greek arrogance not to the generic term for God as used security issues, as well as the limited access rather than a careful study of the Biblical by Arabic speaking Christians, but in its outsiders have to these insider movements. evidence concerning Christ. (See on-line usage by Muslims as a name for the God as 35 For a full examination of the results version, http://bgc.gospelcom.net/emis/ revealed in the Qur’an who, by definition, is of this survey, See Phil Parshall, “Danger! pdfs/Misunderstanding_C5.pdf) However, non-Trinitarian and does not have a “Son” New Directions in Contextualization,” the precision of the Chalcedonian formula to send into the world as redeemer). Evangelical Missions Quarterly, vol. 34:4 was necessary to defend against the Arians 50 Herbert Hoefer, “Proclaiming (October 1998) 404-410. All of the findings who denied his true and full deity and the a ‘Theologyless’ Christ,” International mentioned in this section of the chapter are Apollinarians who denied his true and full Journal of Frontier Missions, vol. 22:3 (Fall from this study. humanity. Massey has forgotten that the 2005), 98. 36 Although the Qur’an does not teach Arians were very good at quoting Scrip- 51 See C. S. Lewis, Mere Christian- the efficacy of Muhammad’s prayers, the ture, but, in the long run, the church has ity, (New York: Collier Books, Macmillan does. Therefore, it is a widely held not accepted the Arian position as the best Publishing, 1952), 135, 136. Lewis makes belief among some groups of Muslims. answer for all of the Biblical data. However, the helpful analogy comparing a ‘map’ of 37 Phil Parshall, “Danger! New to respond precisely to various proposals the shoreline with a person who has actually Directions in Contextualization,” Evangeli- such as Monophysitism, Nestorianism and experienced the shoreline. Lewis points out cal Missions Quarterly, vol. 34:4 (October Arianism it was necessary to use the most that although the person who walks along 1998) 406. It gives me little comfort to hear precise language that was available to them. the shore has a more immediate experi- someone quote statistics on the declining See Jaroslav Pelikan, The Emergence of the ence, it should not take away from us the faith in mainstream, liberal Protestants Catholic Tradition (100-600), (Chicago: importance of the map based on previous where the content of faith might be even University of Chicago Press, 1975), 249. and accumulated knowledge. The Apostolic less than some of these C-5 MBBs. These 40 Ibid., 300. tradition is an essential guide to our own liberal Protestants are living in disobedi- 41 Rick Brown, “What Must One individual experience. ence to their own tradition which, despite Believe about Jesus for Salvation,” Interna- 52 Joshua Massey, “God’s Amazing their defiance and unbelief, fully affirms the tional Journal of Frontier Missions, vol. 17:4 Diversity in Drawing Muslims to Christ,’ historic creeds of the faith. These statistics (Winter 2000) 14, 15. 9. The word ‘haram’ is defined by Massey as represent the only published statistics I have 42 Ibid., 13. “meat not butchered in the ‘kosher’ way”. found on the content of belief in C-5 move- 43 Louis Berkhof, for example, states 53 Phil Parshall, “Danger! New ments. Clearly, these percentages would that “God does not impart the fullness of Directions in Contextualization”, 409. rise or fall based on which groups were His salvation to the sinner in a single act.” 54 The same challenge is present for being interviewed. It is only by distinguishing between God’s messianic Jews who remain in traditional 38 Phil Parshall, “Danger! New “judicial” acts and his “recreative” acts that Jewish Temples. It is essential that they find Directions in Contextualization,” Evangeli- we can properly discuss the fullness of God’s practical ways to demonstrate their identity cal Missions Quarterly, vol. 34:4 (October plan of salvation for us. Louis Berkhof, Sys- not only with Christ, but with others who 1998) 406. tematic Theology, (Grand Rapids: Eerdmans, follow Christ, even if they continue to iden- 39 Joshua Massey, “Misunderstanding 1941), 416. tify culturally with their Jewish community C-5: His Ways are not our Orthodoxy,” 44 Dean Gilliland, “Context is Critical in all other respects. Evangelical Missions Quarterly, vol. 40:3, in ‘Islampur’ Case,” Evangelical Missions 55 I am indebted to Jonathan Bonk, (July 2004) 297. In the full-text on-line ver- Quarterly, vol. 34:4 (October 1998) 417. director of the OMSC in New Haven, CT sion of this article, Massey clearly distances 45 David Garrison, “Church Plant- for this insight. himself from historic Christian views of ing Movements vs. Insider Movements: Christology. Massey, for example, does not Missiological Realities vs. Mythiologi-

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