In the last twenty years or so, the phrase 鈥淢uslim follower of Jesus鈥� has been used to identify those who allegedly accept Christ in their hearts, acknowledge him in their mind, yet still retain their Muslim identity. My big question is: 鈥淐an you call yourself a follower of Christ, and by the same breath deny that you are a Christian?鈥�

John Travis (pseudonym), mastermind of the C1-C6 spectrum would say an emphatic 鈥測es.鈥� In an article under the title 鈥淢essianic Muslim Followers of Isa.鈥� Travis (a pseudonym) writes: 鈥�

鈥淢essianic Muslims,鈥� follow Christ but remain within the Muslim community鈥�.Yet they do not view or call themselves 鈥淐hristians.鈥� (1)

These are called by Travis, C5 believers. Here is how he defines this group:

鈥淐5 believers identify themselves as 鈥淢uslim followers of Jesus鈥濃�� much like Messianic Jews, who call themselves 鈥淛ewish followers of Jesus.鈥� (2)

Joshua Massey (pseudonym) elaborates further on what C5 Muslims look like. He writes,

鈥淐5 Muslims 鈥� don鈥檛 have to bother with religio-cultural gymnastics. They know they are Muslims, and they know they have been transformed by the Spirit of God.鈥� (3)

Travis and others argue that the name 鈥楥hristian鈥� carries bad connotations and therefore must not be used. Strangely, Muslim identity with all the negative connotations it carries is preferred over the Christian Identity.

What does it mean to be a follower of Jesus?

The phrase 鈥淔ollower of Jesus鈥� is biblical. The Disciples of Christ are those who responded to his call to follow him and they became known as 鈥渇ollowers of Christ.鈥� Since this phrase is borrowed from the gospels it behooves us to look into the meaning of this phrase according to Jesus and how the disciples understood it to mean.

The gospel of Luke 18:18-30 (4) tells us the story of a rich young ruler who came to Jesus and asked him:

鈥淕ood teacher, what must I do to inherit eternal life?鈥�

After some dialog and how the rich man had followed the law to the letter, Jesus shocked him with these words:
鈥淵ou still lack one thing. Sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me.鈥�

The man was wealthy Luke says, so he went away sad. Jesus then turns to the disciples and says:

鈥淗ow hard it is for the rich to enter the kingdom of God! Indeed, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.鈥�

The disciples and others in the audience were astonished by this serious judgment from their master. It is evident from the question they asked their master that they understood that salvation is impossible without totally abandoning everything to follow Christ.

鈥漌ho then can be saved?鈥�, they asked.
Following Jesus is not about a social identity, joining a club, a cult or the 鈥渨ay.鈥� It is about salvation. And this is not humanly possible. Jesus asserted:

鈥淲hat is impossible with men is possible with God.鈥�

Jesus is saying to his disciples about the rich man that to be a follower of Jesus means to leave everything behind. Obeying the law to the extent this rich young man did was not the path of salvation. To inherit eternal life is to lose earthly life and build the treasure in heaven. You cannot have your cake and eat it at the same time. The rich young ruler wanted eternal life in addition to his earthly wealth. Jesus told him 鈥渋mpossible.鈥�

The secret to the man鈥檚 salvation was not selling everything, it was following Jesus. The implication here is that you cannot follow Jesus and hang onto anything. Therefore you cannot be saved if you hang onto anything.

When Peter witnessed this dynamic between Jesus and the ruler, he affirmed to Jesus: 鈥淲e have left all we had to follow you!鈥�

These words by Peter explain what actually happened when Jesus first called his disciples. (Matthew 4:20)

Then Jesus said to his disciples, 鈥淚f anyone would come after me, he must deny himself and take up his cross and follow me. (Matthew 16:24)
He said to another man,

鈥淔ollow me.鈥� But the man replied, 鈥淟ord, first let me go and bury my father.鈥� (Luke 9:59)

Still another said,

鈥淚 will follow you, Lord; but first let me go back and say good-by to my family.鈥� (Luke 9:61)

Many Christians would agree that Jesus did demand denying self, carrying the cross, and leaving the old life in order to be a follower of Christ. Some however argue that a follower of Christ can remain in their family and socio-religious community.

The contrary is seen in the Mark 10: 17-31 passage we find Jesus not accepting the excuse of caring for our parents and even saying good-bye to our families. This is quite harsh. But this is what Jesus told us following him means. He clearly assures his disciples:

鈥淚 tell you the truth,鈥� Jesus replied, 鈥渘o one who has left home or brothers or sisters or mother or father or children or fields for me and the gospel will fail to receive a hundred times as much in this present age (homes, brothers, sisters, mothers, children and fields 鈥� and with them, persecutions) and in the age to come, eternal life鈥� (Mark 10:29-30).

The gospels record for us what Jesus meant when he called the disciples to follow him.

鈥淚f anyone comes to me and does not hate his father and mother, his wife and children, his brothers and sisters 鈥� yes, even his own life 鈥� he cannot be my disciple鈥� (Luke 14:26).

鈥淲hoever acknowledges me before men, I will also acknowledge him before my Father in heaven. But whoever disowns me before men, I will disown him before my Father in heaven. Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword. For I have come to turn 鈥榓 man against his father, a daughter against her mother, a daughter-in-law against her mother-in-law 鈥� a man鈥檚 enemies will be the members of his own household.鈥� Anyone who loves his father or mother more than me is not worthy of me; anyone who loves his son or daughter more than me is not worthy of me; and anyone who does not take his cross and follow me is not worthy of me. Whoever finds his life will lose it, and whoever loses his life for my sake will find it鈥� (Matthew 10:32-39).

These verses alone are enough to convince us that following Christ includes leaving everything for his sake. Everyone invited to follow Christ needs to be told about the cost that is part and parcel of the call to follow him. Following Christ is not a meaningless action. You cannot follow Christ in your heart and openly dissociate yourself from him.

I am aware that at least in India and the Middle East, Muslims who come to Christ, are asked if they would be ready to give up everything for Christ. They need to count the cost early on. They must be able to withstand the hardships they will most assuredly face down the road. If they are fearful or hesitant, I encourage them to wait until they are ready. Of course I do not leave them alone at this stage. I work with them and study the word with them and explain the cost of following Christ. The results are usually much better than just extracting a sinner鈥檚 prayer from them without an understanding of the cost. Those who come to Christ knowing the cost are usually more passionate and understanding of the spiritual battle. They make a choice between the world and God鈥檚 kingdom, between their lives in the flesh and their lives in Christ. Jesus pointed this out to his disciples: 鈥淔or whoever wants to save his life will lose it, but whoever loses his life for me will save it鈥� (Luke 9:24).

鈥淔ollower of Jesus鈥� is not an identity

The way proponents of the Insider Movement use the phrase 鈥渇ollower of Isa鈥� has no resemblance to the teachings and model of Jesus. The phrase is used as a title or identity to replace 鈥淐hristianity鈥� or 鈥淚slam.鈥� The intent is to allow Muslims to be followers of Isa within the Islamic identity. Thus the Insider Missionary is more ready to throw out the Christian identity than the Muslim one, therefore elevating Islam above Christianity.

Jesus did not ask his disciples to be 鈥淔ollowers鈥� but to follow him. Following him means to follow in his steps, to emulate his lifestyle, to lose everything in order to win Christ.

It is sad that the beautiful words describing the disciples has lost its original New Testament meaning. It is a romanticized phrase that, the way it is being used, has become meaningless.

I am sure some will bring up all sorts of arguments about what 鈥渓eaving鈥� means. But a sincere reader of the gospels will only conclude that following Jesus means openly identifying with Christ and forsaking the old life. Nothing, no family, no society, no culture can separate us from Christ. To follow Christ means to leave everything else, even life itself.

Christ and Christianity are inseparable:

I have talked to a number of those who promote the idea that you can be a follower of Jesus without being a Christian. They seem to think that they have discovered the secret of dispelling Muslim misperceptions about Christianity. I have found that arguing with them even for hours would yield nothing but frustration on both sides. While they are intent on preserving the Muslim identity for 鈥渢he followers of Isa,鈥� they are eager to wipe out the Christian identity.

I am afraid this is naive. The truth is that as soon as you mention Christ in context of the Bible, you are tagged as a Christian whether you like it or not. There is nothing you can do about that perception. If you continue to insist like so many are doing, that you are not a Christian but that you are a 鈥渇ollower of Jesus,鈥� you will end up confusing people who have not heard of this new cult. We must accept the fact that Christ and Christianity are tied together and are inseparable. Certainly there are misperceptions about what Christianity is, but I find it useful to redefine Christianity. Muslims understand that within Islam there are those who are nominal, others are fanatic and yet others are moderate. It is typical for Muslims to accuse other Muslims of not being Muslim. Why can鈥檛 we just admit the truth that Christians come in all sorts of shapes and colors. We need to instruct the new converts that a true Christian is one who follows Christ. A true follower of Christ is a true Christian.

The reality is many of the converts who meet Christ are confused by why Christians are so ready to throw out the baby with the bath water.

The discipleship process requires that we distinguish between cultural Christianity and Biblical Christianity. We are not calling Muslims to cultural Christianity as much as we must not promote the idea of retaining cultural Islam. Christ is above both Muslim and 鈥楥hristian鈥� cultures. The converts must be encouraged to associate with the Jesus of Biblical Christianity while acknowledging the wrong in cultural Christianity.

The answer to the question in the beginning of this article is this: No you cannot claim to be a follower of Christ and deny being a Christian. This would be dishonest, confusing and not true. To follow Christ is to be a Christian, a true biblical Christian.

Footnotes:

1 John Travis, Messianic Muslim Followers of Isa (http://www.ijfm.org/PDFs_IJFM/17_1_PDFs/Followers_of_Isa.pdf) International Journal of Frontier Missions, Vol. 17:1 Spring 2000. Page 1

2 Here is the full description of this group: 鈥淐5 believers identify themselves as 鈥淢uslim followers of Jesus鈥濃�� much like Messianic Jews, who call themselves 鈥淛ewish followers of Jesus.鈥� Islamic theology incompatible with the Bible is rejected. Some C5 believers remain in the Muslim community for as long as they can to 鈥渨in Muslims as a Muslim鈥� (1 Corinthians 9:19-23). In time, however, their deviance from mainstream Islamic theology may lead to their banishment from the Muslim community. But where whole communities of Muslims begin to follow Jesus, the local mosque may be transformed into a messianic mosque for Jesus. Other C5 believers desire to distance themselves from the mosque and Islam, still preferring to maintain their identity as a Muslim follower of Jesus. In contrast to C4, Muslims view C5 believers as Muslim, though perhaps a 鈥渟trange kind of Muslim.鈥� Most Muslims have not met Muslims who follow Jesus, so the curiosity that results from their identification often opens doors to share their faith in Christ.鈥�

3 Joshua Massey, Misunderstanding C5: His Ways are not Our Orthodoxy. Why C5 has been so misunderstood by its critics. EMQ July 2004. Page 8

4 See also Mark 10:17-31.

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Introduction: Houghton College hosted a consultation to bring together mission leaders to address the controversy pertaining to the Insider Movement. The organizing committee invited almost 100 people to attend. Fifty people on both sides of the argument attended.

Many of those invited were not able to attend. But those who did constituted a balanced group of proponents, opponents and moderates. This report is my own assessment of the consultation.

Article:

As a member of the organizing and inviting committee, I struggled almost every day for several months since the consultation was conceived. This recurring question troubled my mind 鈥淲ill we accomplish anything at all?鈥� Is bridging the divide possible? I knew a number of those who are both for and against the Insider Movement and I knew how stubborn each party can be.

Since the mid 1970鈥檚 I have been following the development of the Insider Movement and have been extremely disturbed by it. Having confronted a number of the IM proponents personally, I was not left with any hope that they would change their positions. By the same token I did not think any of us who were opposed to the movement would be willing to modify our positions either.

The opening evening went well. Each committee member had 5 minutes to address the 50 participants. The atmosphere was good. The appeals focused on the need for humility and for listening to each other. My exhortation affirmed the others鈥� call to humility and I added the challenge for self-examination. 鈥溾�he fire will test the quality of each man鈥檚 work. 1 Corinthians 3:13. This indeed was a sober reality. Who can stand the test of God鈥檚 fire?

The next three days were filled with meetings of various kinds. Round table discussions occupied the majority of time. There were also case studies, short talks, and panels. At times the atmosphere was electric. Arguments were heated. Other times there was a spirit of listening and learning. Some times we witnessed tears and various emotional expressions. Even during meals there were some heated discussions. There was much fellowship as well as laughter. Perhaps the best times were when we all entered the throne of God together seeking the Lord鈥檚 face.

The last night was the most difficult. There was a heated debate over whether we should produce a common statement or affirmation. Deliberations went late into the night approaching midnight. Under the pressure of the clock, tired eyes and saturated minds, a select team went out to draft the document. When they returned it was decided to name it a report to avoid the appearance that it had a formal authoritative weight. The decision was driven by the desire to report back to our constituencies. Rather than have each one come up with his or her own report, we would share at least what we agreed on. The report acknowledges that we were not able to agree on everything and that we will continue to dialog on these issues in the future. Some including me, recommended that we state also what we did not agree on. This was turned down. One who played a vital role in the discussions walked out objecting to the removal of some of the significant elements of the report, namely that we should not encourage the recitation of the Fatiha, call Muhammad a prophet, or elevate the Quran.

Following the consultation, many emails were exchanged among participants. Different people had different opinions as to the efficacy of the consultation. One IMer withdrew his support of the report, another threatened to withdraw, most affirmed the report and kept a positive and a hopeful attitude toward the ongoing process.

Here is my assessment of what actually happened at Houghton College.

POSITIVES:

It was a good thing that both sides came face to face with each other. For too long each side has been demonizing the other and speaking against people they have not met before.
There were healing moments that included confessions, apologies, and reconciliation between individuals.
There were emotional moments including some tears and heated arguments. Communication was happening.
Some misunderstandings and misperceptions have been rectified by some in both camps.
The most significant accomplishment is the agreement reached to keep the familial language in Bible translations. The Father-Son relationship between God and Jesus was affirmed. At one time, as best I can judge, Rick Brown stood up and confessed that he had been wrong on some of the alternative translations of 鈥淪on of God.鈥� A number of us were surprised but delighted.
NEGATIVES:

Most of the case studies represented the Insider Movement. My case study was the only one that covered the traditional approach to church planting. Both during and since the consultation, people on both sides have complained that they were outnumbered by representatives of the 鈥渙ther side.鈥�
It was disturbing to hear in some of these reports that a large percentage of those purported to be 鈥渇ollowers of Isa鈥� do not attend church, do not sing in worship, and believe that there are four holy books including the Torah, Psalms, Injeel, and the Quran. Most attend mosques and pray the Shahada鈥�. One of the reporters admitted that they left the decision regarding Polygamy for the local leaders. It seemed to me from what some proponents have shared that they had a hands off policy and did not see themselves as overseers or mentors.
There was still a lot of semantics and beating around the bush concerning the nature of Islam, Muhammad and the Quran. No agreement was reached on these issues. In fact, a clause in the report was struck out because there was no agreement reached on whether 鈥渃onverts鈥� should be allowed to recite the Shahadah, call Muhammad a prophet and attend the mosque.
Some Insider proponents were still convinced that it was OK for converts to retain their Muslim Identity and remain in their socio-religious context.
My biggest concern was that Insider proponents may use the report as endorsement of their positions because it does not strongly condemn the practices mentioned in 3 and 4 above. My concerns proved to be true in some situations.

Since the Consultation:

Heavy email traffic was exchanged among various individuals and groups after the consultation. Some of it was good; some was disturbing.

Negative: Some of those who agreed to retain the familial language in Bible translation seem to have either changed their mind or they deceptively gave lip service to the report. Some emails from Insiders seemed to confirm these allegations.

Positive: Communication is continuing among the attendees. Three subcommittees have been formed to continue the dialog and hold us all accountable to what we agreed on.

Bible Translation Committee dealing with the familial language of Father and Son.
Ethics Committee to draft a code of ethics in representing self and others.
Ecclesiology to discuss the missiological implications on the Church.

Analysis:

My feelings are mixed. I came to the meeting with a bias that the Insider Movement is in the wrong. Its proponents have misunderstood the Bible as a whole and Jesus and Paul in specific. They have a low view of Christ and His Church, and a high view of Islam and cultures. During the consultation, I became confused. I heard confessions from proponents of the Insider Movement that if taken at face value demonstrate a strong commitment to Christ, his Church and the spread of the gospel. I heard a number of them speak emphatically that Muhammad is not a prophet of God and that the Quran is not the word of God. One who has promoted alternative translations of 鈥淪on of God鈥� stood up and with tears confessed that he had been wrong and that he regrets his previous positions. Yet when questions were raised about specifics, these same people began to beat around the bush and they would not take a clear stand. I asked one of them at the lunch table:

Question: 鈥淭ell me straightforwardly: Is Muhammad a prophet.鈥�
Answer: 鈥淚t depends on what you mean by prophet.鈥�
Question: Is the Quran a word of God?
Answer: Well the Quran contains truth.

This type of discussion frustrated me to no end. It seemed to be a game of words and semantics. Most of the IMers appeared scholarly and spoke with almost no emotion. They kept their cool and seemed well collected and confident. On the other hand the opponents, including me, were more passionate and emotional.

It remains to be seen what lasting benefits this consultation may produce. I am hopeful that continued dialog may help some if not most people on both sides of the debate to be more truthful in their characterizing the opposition and that the divide may narrow over time. Already I believe some insiders have modified some of their extreme positions. My biggest hope is Wycliffe will return to retaining the familial language in Bible Translation. If that happens then the consultation would have been worth all the effort.

The following is the report produced by participants in the last night of the consultation:

鈥斺�斺�斺�斺�斺�斺�斺�斺�斺�斺�斺�斺�斺��

Consultation Report, June 23, 2011

At the end of our time together we reached broad consensus on the following:

We gathered for the purpose of 鈥淏ridging the Divide鈥� over the differences related to ministry practices in the Muslim world. Over these days we have prayed, worshiped and examined the scriptures. We have examined case studies from the field and celebrated what God is sovereignly doing to call Muslim peoples to Himself and a place in the body of Christ. We have spoken openly and honestly, showing love and respect to one another about our differences. Although serious differences remain and ongoing interaction is needed, we have sought to listen and learn and most of all to hear what God would say to us corporately as servants of Christ and stewards of the mysteries of God. We have sought to be faithful to Scripture, and by the grace of God we have found agreement on certain issues, clarified misunderstandings and identified issues for further study, reflection and dialogue. With mutual respect and in submission to God and His Word, our authority for faith and practice, we have come to agreement on a number of points and committed ourselves to continue the process that we have begun in these days.

To glorify the Lord and help to bridge the divide between us as we seek to extend the Kingdom to Muslim peoples,

We repent of

鈥� Our careless and harmful and unconfirmed words, gossip, slander, and bitterness that we may have used against each other,

鈥� Our failures to seek to honor brethren above ourselves; and

鈥� Our contributing to a divisive spirit, since God has called us to be co-laborers in declaring His glory among the nations.

We reject

鈥� The insistence that the particular ways God has worked with our community are the only or preferred ways He must work with others in His great harvest ingathering, and

鈥� The practice of encouraging cross-cultural workers from a Christian background to take on a Muslim identity.

We affirm

鈥� God is moving globally in a variety of ways to draw Muslims to Christ,

鈥� The primacy of the Word of God for all aspects of faith and practice guided by the Spirit of God for the people of God, and

鈥� Practicing fidelity in Scripture translation using terms that accurately express the familial relationship by which God has chosen to describe Himself as Father in relationship to the Son in the original languages.

We commit to

鈥� Examine the Scriptures and our own hearts diligently to renew and transform our theological, missiological and ethical understanding and practice,

鈥� Love those in the global community lifting up the Lord among Muslims, pursuing the unity of the Spirit in the bond of peace, and to

鈥� Intentionally seek out opposing peer review for our proposed publications that attempt to characterize the views of those with whom we disagree

鈥� Promote unity and understanding between new and existing expressions of the church, the body of Christ.

To the End That all may know the Gospel so that, when Jesus returns in power and great glory, as many as possible will enjoy the new heaven and new earth, for the glory of God alone. Even so come Lord Jesus!

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Many of those who desire to share the Gospel with Muslims struggle with how to explain the Trinity to them. Muslims are quick to argue against the concept, saying things like 鈥測ou Christians worship three Gods,鈥� or 鈥淕od cannot have a son.鈥� These difficulties have caused many to avoid the subject altogether, developing methods that ignore it, and even producing Bible translations that omit all references to God as the Father and Christ as the Son.

I hope that this article will be helpful to those who may not know where to begin when explaining the Trinity to Muslims.

A student from Saudi Arabia called me in mid-2010 with many questions. I invited 鈥淔aysal鈥� to meet with me. He drove 50 miles. Faysal鈥檚 host family had been taking him to a church and had a very positive experience. But when he asked the pastor about the Trinity, he got a bunch of verses from the Bible. Nothing the pastor said made any sense to him. So the host family recommended he talk to me.

For two hours I explained everything I could explain, drawing from over 40 years of experience talking to Muslims. When he left, he thanked me and asked to meet with me again the following week. I was delighted and my staff and I prayed for his salvation.

Sure enough, he showed up at the appointed time and I was ready to move on from the Trinity to other basic issues. But he was not ready.

鈥淗ow can a man be God? This is blasphemy.鈥� Have you ever heard those words from the mouth of a Muslim? What do you say? How do you explain the divine trinity in a manner that makes sense?

Here is one of my approaches, expressed in a conversation between a Muslim (鈥淢鈥�) and a Christian (鈥淐鈥�), summarized from my conversations with Faysal, over the course of several weeks. The way that he acted and responded is accurately reflected below.

M. You Christians believe in three Gods; Father, Mother, and Son.

C. What makes you say that?

M. Everyone knows that. You call it the Trinity.

C. Yes, you are right that we believe in the Trinity, but it is not what you think. I know that this is what most Muslims understand.

M. So explain to me what you understand.

C. First of all I want to tell you that the Trinity is Father, Son, and Holy Spirit. Secondly I鈥檇 like you to read this verse with me from the Bible. God told Moses in the Torah to tell God鈥檚 people these words:

M. 鈥淗ear, O Israel: The LORD our God, the LORD is one.鈥� (Deuteronomy 6:4)

C. Yes, that鈥檚 right. This is one of the books of the Torah. There is no question that the Bible teaches that there is one God. Read also Exodus 20:3.

M. 鈥淵ou shall have no other gods before me.鈥�

C. What do you think?

M. Well, I did not know this is in the Bible. This sounds just like the Shahada.

C. Exactly. Where do you think the Shahada came from?

M. You mean the Shahada is from the Bible?

C. Well, which came first?

M. You have a point there. But isn鈥檛 this what the Jews believed? What about Christians? Did Jesus say that there is only one God?

C. Yes, sure, here it is: please read Mark 12:28-31. This is a story of a man who knows the Torah well. He came to Christ to ask him questions and Jesus answered him. Please read the whole story.

M. 鈥淥ne of the teachers of the law came and heard them debating. Noticing that Jesus had given them a good answer, he asked him, 鈥淥f all the commandments, which is the most important?鈥� 鈥淭he most important one,鈥� answered Jesus, 鈥渋s this: 鈥楬ear, O Israel, the Lord our God, the Lord is one. Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.鈥� The second is this: 鈥楲ove your neighbor as yourself.鈥� There is no commandment greater than these.鈥� (Optional: read Acts 17:22-31; 1 Corinthians 8:4-6)

C.What do you think?

M. This is interesting. It is good that your Bible teaches the truth. But why do Christians say there are three Gods?

C. Good question. Let me explain. What I know about God is a small fraction of who God really is. Do you agree that God is beyond our comprehension and he is greater than anything we can imagine?

M. I agree. It is true.

C. Let me draw you this picture. Here is God at the top of the paper. Let us draw a cloud around him because he is far away, unapproachable and mysterious.

M. OK.

C. Now let us draw down here at the bottom a man on earth. This line represents

earth. Notice the huge gap between God and man. God is in heaven, man is on earth. God can see us, we cannot see him. God belongs to the invisible world and we belong to the visible world. Is that right?

M. Sure. So far so good. Carry on.

C. Gladly. Now let us assume that God wants to talk to human beings and tell them something they do not know. How can he do it?

M. He sends prophets to speak for him.

C. Great. That is exactly what happened. Who are some of these prophets?

M. Adam. Noah. Abraham, Moses, Jesus, and Muhammad.

C. Now let us take one of them. How about Moses?

M. Sure. I know about Moses.

C. What do you know?

M. I know that God spoke to him in the desert and there was some fire.

C. Yes that is good. God spoke. Now isn鈥檛 this strange that God speaks? How does God speak? What is his language? What is the volume of his voice? Can Moses understand the language of God? Can his ears handle the power of God鈥檚 voice?

M. ???

C. God鈥檚 real voice is greater than the thunder. But God limited himself to the level of Moses. God spoke the language and even accent of Moses. He lowered his voice so low that Moses could hear it without hurting his ears. God used human language. Isn鈥檛 this truly amazing that God speaks to man? (Optional: Read parts of Exodus 3-4)

M. Yes, I agree, but what does this have to do with the Trinity?

C. The story of Moses teaches us about God and his nature. Because God loves us, he communicates with us. He spoke to Moses in the fire, through a voice in a human language. He spoke to Abraham through an Angel. (Optional: Read Genesis 18 and make note that one of the three men was called the Lord.) Now let us read an important verse from Hebrews 1:1-3. Can you read it please?

M. 鈥淚n the past God spoke to our forefathers through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom he made the universe. The Son is the radiance of God鈥檚 glory and the exact representation of his being, sustaining all things by his powerful word. After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven.鈥�

C. Thank you. As you can see God spoke through many different ways. But the main point is that every time God spoke he used a human means of communication. These are manifestations of God. Do you understand what I mean?

M. Manifestations are ways God appears, right?

C. Exactly. God is invisible. In order for people to understand him he uses not a heavenly language but human language and human means of communication. This shows his humility and love.

C. So M, if God has done this for many centuries, is it strange that God reveals himself in a more perfect way than a voice or book? He revealed himself through Jesus Christ. Notice verse 3 in Hebrews 1: Jesus is the exact representation of God, His image.

M. I think I understand it a little. It seems unreal.

C. Yes it is unreal. Let me explain something else. Is that OK?

M. Sure. I really want to know everything about God and Jesus.

C. Let us read John 1:1-3, 14. This is another of those amazing verses that are difficult for a human mind to grasp.

M. 鈥淚n the beginning was the Word鈥︹�� etc.

C. Let me explain something about the Word. Before you speak what happens in the brain?

M. I think about what I want to say.

C. Right. You think about it before you say anything. If you order food at a restaurant, the waiter can wait for a long time without knowing what you like to eat or drink until you open your mouth and speak. So in a way your words are children of your mind. In Arabic we have a saying: 鈥淎l kalimaat banatu eshifah.鈥� (Words are daughters of the lips.) Here in John, the gospel is saying that before God created the world, he thought about it. That 鈥渢hought鈥� is the logos in Greek. In Hebrew it is 鈥渨isdom鈥� and in Arabic it is 鈥淎l Kalima,鈥� or 鈥渢he Word.鈥�

M. I see what you mean. But it is still hard to understand.

C. I totally agree. No one really fully understands it because we are earthly humans who are talking about heavenly things. In John 3:12-13 Jesus said something like this to a high ranking religious Jew who could not understand him. Will you read it please?

M. 鈥淚 have spoken to you of earthly things and you do not believe; how then will you believe if I speak of heavenly things? No one has ever gone into heaven except the one who came from heaven 鈥� the Son of Man.鈥�

C. Exactly. We humans are limited in our understanding. But we try our best. It is basically this: as the word is a tangible (鈥淢a7sous鈥� in Arabic) manifestation or the mind, Jesus is the physical, tangible manifestation of God who is the great mind and intelligent power. But what we need to understand is that Jesus is physically man, but in his Spirit he is God, just as when you pour water into a bucket, it is still water. The bucket is just like the body of Jesus, the water is the Spirit of God.

M. A lot to think about.

C. I want to give you one other example which I think will make things clear. Let us take the Sun as an example. Here are facts:

The Sun is 93 million miles away from us. We cannot ever go to the sun for two main reasons. One, we just cannot travel that far. Two, if we approach the Sun, we will burn up. In the same way, God is so far away that we cannot approach him. Read this verse from (Exodus 33:20) God said to Moses: 鈥測ou cannot see my face, for no one may see me and live.鈥� (explain the context) But the Sun can come to us in some limited form. How does the sun come to us?

M. By its light, I guess.

C. Exactly. This is how God came down to us; through his Light, Jesus. Please read John 9:5.

M. 鈥淲hile I am in the world, I am the light of the world.鈥� Wow. that is interesting. So Jesus is the light that came down from heaven.

C. You got it. As you can see, the light that is here with us came from the ball of fire that is far from us, and yet they are one. Can we say figuratively that the fire is the father of the light?

M. I see. In Arabic we have the word 鈥渨aalid鈥� and 鈥渨alad.鈥� So the 鈥渨alad鈥� is Jesus and the 鈥渨aalid鈥� is God?

C. Well, M. you seem to have grasped it. Exactly like the fire has light and they are not separated even though the light travels all these millions of miles, God the Father and Jesus the Son are inseparable. They possess the same nature. This is the only way we could experience God; by him coming down to our level. We cannot possibly go to him ourselves. He came down to us because he loves us and wants us to live in the light, not in darkness. (Here you can have a discussion on what 鈥渄arkness鈥� means, spiritually.)

M. This is really good. But what about the Holy Spirit?

C. I was just about to talk about that. Let me ask you: What does the Light bring with it? What do we experience other than being able to see everything around us?

M. Do you mean the heat? So the Holy Spirit is the heat?

C. Certainly. You can also call it the energy, the power, or 鈥淒unamos鈥� in Greek. It seems that you really have begun to understand.

M. Yes, I think I do understand the concepts that you have explained to me. But for some reason it still does not make sense to me. It seems impossible for God to be like that. I鈥檇 like to believe what you are saying, and what the Bible teaches, but I keep thinking about it and I鈥檓 stuck.

C. I think I know why you are stuck, and it鈥檚 not because you lack intelligence. You are very smart, but no matter how smart you are, you will never understand without one crucial element. Would you read 1 Corinthians 2:14 for me?

M. 鈥淭he man without the Spirit does not accept the things that come from the Spirit of God, for they are foolishness to him, and he cannot understand them, because they are spiritually discerned.鈥�

C. You see, God is much too vast for any human to fully understand. So God must reveal the truth to us, and enable us to understand it. If you truly want to understand this, you need to pray, and ask God to open your eyes. To encourage you, let us read this short story from Matthew 16:13-17. Jesus wanted to help the disciples understand who he was. So he asked them and this is what happened. Please read:

M. 鈥淲hen Jesus came to the region of Caesarea Philippi, he asked his disciples, 鈥淲ho do people say the Son of Man is?鈥� They replied, 鈥淪ome say John the Baptist; others say Elijah; and still others, Jeremiah or one of the prophets.鈥� 鈥淏ut what about you?鈥� he asked. 鈥淲ho do you say I am?鈥� Simon Peter answered, 鈥淵ou are the Christ, the Son of the living God.鈥� Jesus replied, 鈥淏lessed are you, Simon son of Jonah, for this was not revealed to you by man, but by my Father in heaven.

C. I believe that as Peter understood by God鈥檚 revelation, you can too. Do you want God to reveal this to you?

M. Yes, I really do.

C. Then let鈥檚 pray together鈥�

After we prayed together that God would reveal himself to Faysal, he went home, and when he returned he had moved past his objections about the Trinity. The next week we continued studying the Bible together, and moved on to other topics and areas of difficulty. God answered the prayer of a genuine seeker.

I hope that this conversation has given you some tools that will help you in your interactions with Muslims. But the most important lesson to learn from the story is this:

At its core, engaging Muslims is a spiritual endeavor, not an intellectual or cultural one. The battle must be won in the spiritual realm before a Muslim is able to see and hear the truth.

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This article is not meant to be a comprehensive position on the impact of the gospel on other cultures. It is a critique of missionary practices that give culture more value than it deserves. Certainly not everything in any culture is evil or bad or needs to change. This issue will be discussed in course of time in future articles.

I write this from Beirut, Lebanon on Jan 8. 2011.

鈥淚slamic culture is shrouded with mystique and packaged in intrigue.鈥� So writes Valerie Hoffman in her book, 鈥淪ufism, Mystics, and Saints in Modern Egypt.鈥�

Lebanon, the country of my birth, is no longer what it was when I was young. I miss the donkey I used to ride every morning to fetch water from the spring in the center of my village. I miss the oil lanterns that lit our evenings. I miss sitting with the rest of the family, relatives and neighbors around glowing coals heaped in a deep bronze fireplace in the center of the room. My mother, grandma, and my uncle took turns telling us stories of old times. I miss hearing the rooster crow at dawn and the sound of animals braying, mooing, and barking.

I miss the lush landscape with a few stone homes scattered in the valley, now replaced by tall concrete buildings. I miss the narrow dirt roads which were made for people and animals but now are littered with cars and trucks.

Weddings were my favorite. They lasted several days, with dancing and music all night. Everyone came without invitation and there was plenty of food for all.

And I do miss my first car, the Mini-Minor鈥揳 tiny box on wheels. I am nostalgic every time I see its successor, the Mini Cooper. What I don鈥檛 miss about it though is how many times it broke down on the Beirut -Tripoli highway and I had to push it to get it started again.

Whatever happened to the culture of the 50鈥檚 and 60鈥檚?

The reality is this: those days are gone and they will never return. People are driving cars on asphalt roads, drawing water from taps inside their homes and using electricity for almost everything they do.

And guess what? In 40 years, the children of the current generation who will leave the village and go overseas like I did will return and have many things to miss. They will not miss donkeys because most of them have never seen one. They will not miss oil lanterns because they have never used one. So what will they miss? If I am around in 40 years, I will answer that question. But right now I cannot envision anyone missing this modern culture, which could never compare to my romantic memories of the culture of my past.

Sooner or later, new technologies will surely make cell phones, iPods, and laptops obsolete. Perhaps this is what the next generation will miss.

Last Sunday I met an American woman in a church in Beirut who told me that her daughter majored in Middle Eastern studies and spent some time in Cairo. She was so fascinated with Islam that now she is dating a Muslim and is working on becoming a Muslim. I asked her what she thought happened. The answer was: 鈥淚 guess she found Islam fascinating.鈥�

Fascination with ancient cultures has become part of the fabric of the Western mindset. Western missionaries often romanticize Islamic symbols: Veiled women, men in traditional garb carrying daggers and riding camels, pictures of minarets towering above fancy mosques and desert scenes. One former missionary to the Middle East, after being back in the US for a few years, wrote that his family misses the call to prayer and wished there was a mosque in their neighborhood in America. Missionary journals, newsletters, and magazines almost always have a cover page featuring primitive people dressed in traditional clothes, even though they maybe the minority in their countries.

A look at the covers of books on Islam, missionary newsletters, and magazines reveals much of what Westerners find attractive. They typically depict Islamic art with intrigue and extremely positive tones. I have yet to see a book on Islam with pictures of BMW鈥檚, men in suits, career women behind desks, women in short dresses or jeans, or men and women in revealing swimwear on the beaches of Turkey. Rarely do you see photos of young Muslims using computers or carrying cellphones.

My daughter lives in Egypt, but is visiting Lebanon for her Christmas break. Today we were having lunch in a Beirut fast food joint when her mom and I asked her to share some of her observations of Egyptian culture. She did not hesitate to tell us how disjointed Muslim families are, contrary to what she has read in missiological literature about the closeness of the Muslim home. She spoke about the social ills of polygamy and the shocking frequency of divorce. One new insight to me was a comment she made about the mindset of married men. Since they are allowed to marry up to four women at a time, they feel no guilt about a lifetime of flirting with鈥揳nd dating鈥搚ounger women. Do they have any consideration for how their wives feel?

Ironically, the same missionaries who are intrigued with old-fashioned cultures abroad frown on traditions in their own Western countries. In the USA, for instance, each generation distances itself from the hair styles and fashion trends of the previous decade, and would only wear their parent鈥檚 clothes for Halloween. Yet when I have taken some Americans shopping in markets in Arab countries, they are fascinated by people wearing long robes in the streets. They often rush to buy these traditional clothes to show them to their families and friends. In missionary conventions you will see many missionaries dressed with traditional costumes of other cultures. They would not appear in outdated clothing from their own country.
When I first came to the USA, a major American supporter tried to persuade me to dress with a gown like an Arab, carry my Oud (a Middle Eastern instrument) and go around from church to church to raise funds for my ministry. 鈥淵ou will raise a lot of money鈥� he insisted. When he failed in his effort, he threatened to withhold support from me until I did it. He made me feel like an Arab specimen. I explained to him that I have been wearing suits since my childhood, and that I do not need to fake my looks. I tried to convince him that I depend on the Lord for support and not on my cultural intrigue. I added that the Muslim world is moving away from tradition, and that I do not need to represent the traditional Arabs but the majority of modernized ones. He was so disappointed that he stopped supporting me.

The Muslim world is rapidly moving toward modernization. Yes, there is a recent surge in Islamic fundamentalism, and we see more Muslim women wearing the veil and more Muslim men wearing long beards. But, in many Muslim countries, for every one of those there are at least eight or nine who are dressed in jeans and tennis shoes.

Understandably, primitive culture is intriguing. This is one strong factor affecting many so-called contextualized missionary methods. Some missionaries are working harder on preserving the culture than members of that culture themselves. They behave as though it is a crime to tamper with the culture.

But is culture really our business? Are we cultural or social engineers? Or are we preachers of the gospel, the one that has the power to save, to change, to transform individuals inside out and turn cultures upside down?

Jesus and Paul are accused by Insider Movement proponents as having preserved various elements of the Jewish culture. They claim to have biblical support for this, but is this really what Jesus came for? Did he not come to turn the world upside down?

鈥淚 have come to bring fire on the earth, and how I wish it were already kindled!鈥� (Luke 12:49)

鈥淒o you think I came to bring peace on earth? No, I tell you, but division.鈥� (Luke 12:51)

Did you hear what Jesus said? Hear some more:

鈥淔or from now on there will be five in one family divided against each other, three against two and two against three. They will be divided, father against son and son against father, mother against daughter and daughter against mother, mother-in-law against daughter-in-law and daughter-in-law against mother-in-law.鈥� Luke 12:52-53.

Tonight I was with a few converts in Beirut who have fled their countries. For some of them, these words of Jesus encourage them to press on, despite the rejection of their families. A Saudi believer wrote me today asking me to pray for the salvation of her family, who has threatened her and now refuses to talk with her. One dear brother who is a leader of a ministry cannot go home to see his family, after years of separation.

Dare we tell these people they are suffering unnecessarily? Paul certainly would not. He will in fact affirm them with his vibrant voice: 鈥淔or it has been granted to you on behalf of Christ not only to believe on him, but also to suffer for him,鈥� And 鈥淚 want to know Christ and the power of his resurrection and the fellowship of his suffering becoming like him in his death鈥︹�� Philippians 1: 29; 3:10.

Culture is a unifying force for the majority of a people. At the same time it is a powerful factor in keeping people closed to the gospel and causing separation between those who conform and those who don鈥檛. Muslims facing Christ find themselves in conflict with their own cultures and religious practices. They simply cannot conform. Paul admonishes them: 鈥淒o not be conformed鈥ut be transformed鈥︹�� Romans 12:2

Until Christian workers are willing to give up their admiration of primitive culture and are willing to see themselves as change agents, they remain ineffective for the kingdom. Primarily we are change agents of heart, mind, and soul. Our message is that of salvation of the lost souls, snatching them out of the fire and the hands of Satan, and preaching repentance and forgiveness of sins. We must aim to see Jesus born in the hearts of men and women who then would become children of God by receiving Jesus as their Savior and Lord. We cannot do that when we are paralyzed with fear of tampering with culture.

But transformation in these areas will unquestionably cause a change in ones social and familial status. It will undoubtedly cause a transformation that would distinguish them from mainstream culture. Internal change, by necessity, brings about external changes in behavior, much of which is described as cultural.
We do Muslims a disservice if we deny them the truth of the gospel and its transforming power. Muslims will not be saved within their religion. They must see the spiritual bankruptcy of Islam and its deception before they begin to consider alternatives. True love means telling the truth, and calling them to peace with God, to reconciliation, to eternal life, to forgiveness of sins. If people (Western and Eastern alike) are not willing to give up their culture for Jesus, they do not deserve Jesus. Jesus deserves our entire lives.

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Before writing this article I asked a few people who wrote these words, 鈥淚 have become a Jew to the Jews.鈥� Without hesitation each of them had the same answer 鈥淧aul.鈥� Then I asked 鈥淲hat else did Paul say in the same passage?鈥� Again each one answered the same: 鈥渁nd a Greek to the Greeks.鈥� Some of them were quite familiar with the passage and were able to complete it by adding: 鈥淚 have become all things to all men, so that I may save some.鈥� 1 Corinthians 9: 19-23.

For several years I have heard these words attributed to Paul so often that I too was fooled into thinking that Paul said that he became a Greek to the Greeks. This popular misconception has been responsible for many malpractices of missionaries to Muslims. Some have concluded that becoming a Muslim to Muslims is the God given strategy to win Muslims.

A few years ago the international director of a large mission agency told me personally that if he was asked: 鈥淎re you a Muslim?鈥� that in good conscience he would say 鈥淵es.鈥�

It is incredible how much confusion there is on the mission field because of the serious misinterpretation and as a result, mis-application of this passage.

Let us examine the text to see for ourselves what Paul wrote. I will then try to apply hermeneutical principles to unearth the intent of Paul, both implicit and explicit in this text.

鈥�1 Corinthians 9:19 Though I am free and belong to no man, I make myself a slave to everyone, to win as many as possible. 20 To the Jews I became like a Jew, to win the Jews. To those under the law I became like one under the law (though I myself am not under the law), so as to win those under the law. 21 To those not having the law I became like one not having the law (though I am not free from God鈥檚 law but am under Christ鈥檚 law), so as to win those not having the law. 22 To the weak I became weak, to win the weak. I have become all things to all men so that by all possible means I might save some. 23 I do all this for the sake of the gospel, that I may share in its blessings.鈥�

Where in the passage can anyone find the phrase: 鈥淕reek to the Greeks?鈥� It is obvious that Paul does not mention the Greeks at all in the quoted passage. When I pointed this out some were quick to say that the meaning is implied in the reference to those who do not have the law. Is it?

The Context of the Text

Contextualists and Insider Movement proponents are desperate to find biblical support for their theories. It is understandable therefore that they find a gold mine in this passage. Rick Love calls it the Magna Carta of Contextualization. Some of them I know personally to be knowledgeable in the scriptures. Yet in their eagerness to prove their position they jump to conclusions too quickly. Admittedly, it is hard not to. Paul seems to provide the perfect formula for dealing with people of other cultures. However, if we were to start from the context of the text rather than a preconceived idea, we will discover a different meaning altogether. This may come as a surprise to many of my readers.

Most people who reference this passage to support contextualization or the Insider Movement have zeroed in on that particular passage on its own without much consideration to its broader context.

Applying hermeneutical principles to this text we find that the part needs to be viewed in light of the whole. The part is the five verses in 1 Corinthians 9:17-23. It cannot and must not be interpreted on it own for it falls in the center of a long discourse encompassing all three chapters, 8,9 and 10. These three chapters are to be taken together as one whole. In fact, even the three chapters are part of a larger whole, namely the life and teachings of Paul in Acts and the epistles.

Just as in a mosaic or puzzle, the parts fit together to make the whole. Paul presents a teaching that includes various arguments and illustrations leading to a conclusion. In the whole (Chapters 8,9 and 10) we also find the background, the bases and the concepts that fit together to form the conclusion of the discourse.

The passage we are dealing with comprises 5 verses out of 73 which is only a small part of the discourse. The interpretation of any word, verse or even all five verses in this passage must agree with and not contradict the major theme or the conclusion.

Can Christians Eat Food presented to Idols?

This in fact is the major theme of the entire discourse. Paul starts chapter 8 with it and ends with it in chapter 10. The church in Corinth had many new believers from pagan backgrounds. Idol worship was part of their culture all of their lives. Some who abandoned idol worship continued to eat meat that was sacrificed to idols. The church had a mixed response to this problem. Those who were grace oriented and emphasized freedom in Christ did not see this practice as a problem. On the other hand there were Jewish background Christians who continued to adhere to the law of Moses. Their orientation toward a stricter lifestyle, and so they were not supportive of the practice. This issue became divisive in the church which necessitated intervention by Paul as the apostle who shepherded that church for 18 months.

The Cultural Issue

Paul understood pagan culture quite well. Corinth was one of the most advanced cities in ancient Greece. The predominant culture was pagan though there was a small community composed of the exiled Jews from Rome. Paul alluded to this cultural aspect in 8:7 鈥淪ome people are still so accustomed to idols that when they eat such food they think of it as having been sacrificed to an idol, and since their conscience is weak, it is defiled.鈥� The word 鈥渁ccustomed鈥� indicates that it became a habitual cultural practice.

Those who had a weak conscience were caused to stumble by those who were strong. The strong held that idols are nothing and the fact that the meat was sacrificed to idols does not make any difference to them who had solid faith. Paul admonished the strong believers to be sensitive to those with a weak conscience. He argued that these had not completely broken away with the associations from their old religious practices. If a mature Christian begins to exercise his or her freedom in Christ and thinks nothing of meat sacrificed to idols, (we know that an idol is nothing), the weak brother could easily be caused to stumble. The association with idol worship is still there and that can endanger his new Christian walk.

Does this sound like contextualization? Certainly not. This in fact is evidence that Paul鈥檚 sensitivity toward the weak is not an attempt to contextualize but rather to decontextualize. His aim is to give them a chance to heal from associating meat with idols.

The Theological Issue

Even though there is a cultural element at work in this problem, the primary undergirding issue is theological. It has to do with the Law of Moses. Paul is pitting legalism against freedom in Christ. He was defending his right to exercise his freedom in Christ. Yet on the other hand he stressed that our freedom needs to be restrained by our love for those who may be caused to stumble by our exercise of freedom. He appeals to love rather than knowledge (8:1,10), sensitivity rather than freedom (8:9) 鈥淏e careful, however, that the exercise of your freedom does not become a stumbling block to the weak.鈥�

What is Paul really concerned about in Chapter 8? Is he concerned about protecting their cultural practices? Absolutely not. He wanted to do everything in his power to help new converts transition from their old thinking about idols to a new way of thinking and lifestyle. Meat was closely associated with idol worship. If necessary, Paul was willing to give up meat the rest of his life for their sake. 鈥淭herefore, if what I eat causes my brother to fall into sin, I will never eat meat again, so that I will not cause him to fall.鈥� (8:13)

Fast forward to Chapter 10 and Paul picks up the same argument again. This time he throws out a huge explosive to the idea that these chapters are about culture. 鈥�19 Do I mean then that a sacrifice offered to an idol is anything, or that an idol is anything? 20 No, but the sacrifices of pagans are offered to demons, not to God, and I do not want you to be participants with demons.鈥�

Who can question the real intent of Paul鈥檚 teaching in these three chapters? To the knowledgeable, idols are nothing but to the pagan they are demonic. You are free to eat meat sacrificed to idols if you do not give it a spiritual value. But you cannot guarantee that new believers are not confused about what they are doing when they eat that same meat. Paul put his foot down and warned: 鈥淵ou cannot drink the cup of the Lord and the cup of demons too; you cannot have a part in both the Lord鈥檚 table and the table of demons.鈥� 10:21

Here we find the core biblical teaching on culture. At the core, cultural practices are demonic. We cannot separate the secular from the sacred, the cultural from the spiritual.

Paul concludes his discourse with these words: 鈥淓verything is permissible鈥� 鈥� but not everything is beneficial. 鈥淓verything is permissible鈥� 鈥� but not everything is constructive.鈥� 10:23.

By this Paul teaches us that our freedom needs to be exercised responsibly toward others who are not yet completely free from their past. Certainly he is not promoting cultural sensitivity but spiritual sensitivity. He is not promoting a contextual approach but its opposite, decontextualizaton. Paul鈥檚 inspired teaching prohibits us from practicing things that we may have the freedom to practice, but for the sake of others we must refrain from practicing.

How does this Apply to Muslim Ministry?

If Greeks coming to Christ struggled with meat sacrificed to idols because it reminded them of the old life, what are some practices that Muslims associate with that could cause them to stumble? I am amazed at those who are so insensitive to the fragile new life of new converts from Islam that they practice the very things that Paul warned us against. If Paul鈥檚 message regarding eating meat is clear, why is it not clear that we must keep away from things that could cause a new convert to stumble? These include refraining from reading the Qur鈥檃n in the presence of Muslims or new converts from Islam. Going to the Mosque, using Islamic terminology and calligraphy, prostrating to pray, displaying pictures of Mecca among other Islamic symbols; all these bring negative memories and temptations for a new convert who is trying to break away with his past.

Some missionaries feel the freedom to go to the Mosque, read and recite the Qur鈥檃n and follow Islamic rituals. One huge issue is participating in Ramadan and other Islamic holidays and feasts. It is not uncommon for some missionaries to even prepare iftar meals (breaking the fast) for their Muslim friends or go to their homes to eat it with them. Paul would plead: Do not practice those things. Do not push them in the face of a weak convert. Your knowledge that these do not matter to you personally must not allow you the freedom to cause your weak brother to stumble. (8:11) You did not grow up with these strong associations. You have no idea of the strongholds associated with these practices.

It is amazing that even though many Christians from Muslim backgrounds object to such practices, some missionaries insist on continuing to practice them. I have seen some converts so hurt and angry that they refused to believe that these missionaries are genuine Christians. Others have been pressured by their missionary leaders to return to Islamic practices, and by this they have nipped their fragile hearts and minds in the bud.

In the next article, I will be analyzing the text of 1 Corinthians 9:19-23. Stay tuned.

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