Jan
4
A few days ago I finished a study on the Gospel of Mark and realized just how many times Mark notes that Jesus was surrounded by a crowd of people (18 different times from what I saw). Although many rejected Jesus during his three-year ministry, he always attracted crowds because of his teachings, miracles, and lifestyle. I think we can learn from this as we seek to communicate the Gospel to those of other faiths.
One of the most important things we can do is to point others, especially those in other religious traditions, to the life of Jesus. This would include not only encouraging them to read the Gospels, but also for us to fill our thoughts and words with Christ. As we live out a Christ-like life and point others to see the beauty of Christ in the Gospels, others will be drawn to Him.
This past summer I heard the testimony of a sister in Christ who left Hinduism after seeing Jesus’ moral superiority over the Hindu gods she had been worshiping. In a similar way, many Buddhists have been drawn to Christ because of his compassion and selflessness. Many Muslims have been drawn to Christ as they see his love and experience his forgiveness. Also, many animists have been drawn to Christ because of his power to cast out evil spirits and heal the sick. As during his three-year ministry, Jesus continues to draw people to himself.
For example, in China there are now between 50-89 million Christians and some estimate that by 2010 there will be 119.5 million Christians. Moreover, in 1900 there were only 8.7 million Christians in Africa (8% of the pop.); however, in 2000 there were 346.5 million Christians in Africa (44% of the pop.).
May Christ continue to build up his Church by drawing all the nations to himself!
*Stats come from Disciples of all Nations by Lamin Sanneh.
Oct
11
Seeing “Cults” as People Groups
Filed Under Communicating with those of other faiths, New Religious Movements | 5 Comments
I recently came across an intriguing concept while reading Encountering New Religious Movements: A Holistic Evangelical Approach (ed. Hexham, Rost, and Morehead II). According to the introduction, the various authors in this book intend to bridge the gap between apologetics and contextual missiology. As part of this project, they contend that Christians should approach those in New Religious Movements (NRM) in the same way as they would approach unreached people groups on the mission field.
On the one hand, this might not be a good idea because it might cause confusion. A “people group” is usually understood as an ethnolinguistic group with a shared identity, language, history, and culture. In missions, a people group is the largest group through which the gospel can flow without encountering significant barriers of understanding and acceptance.
On the other hand, seeing NRMs as unreached people groups might help in evangelism. Many Christians unfortunately tend to see those in NRMs (i.e. LDS, Jehovah’s Witnesses, etc) as opponents that need to be proven wrong. As would be expected, this approach usually closes the door to evangelism. In contrast, Christians tend to approach unreached people groups around the world with a greater sense of understanding and compassion. Maybe by seeing those in NRMs like we see those in unreached people groups, we will be more likely to encounter them with love rather than with contention.
Jul
8
Who can use the word “Allah”?
Filed Under Communicating with those of other faiths, Islam, Sikhism | 1 Comment
I recently came across a story in the Times of India which describes how in Muslim-majority Malaysia, Sikhs are going to court for the right to use the word “Allah” in their sacred scriptures. The Malaysian government has banned non-Muslims from using the word. What is even more interesting is that the Sikhs are not the only ones fighting for this right; even a Roman Catholic newspaper is going to court to keep its right to use “Allah” for God.
As you might know, the use of “Allah” by Christians when referring to the god of the Bible is a controversial issue in missiology. Some argue that ”Allah” is simply the generic Arabic word for god and as such, it can be used by Christians. On the other hand, others argue that the word “Allah” is too closely tied to Islam, and using it leads to doctrinal confusion.
There are many issues to consider:
1. Can the word “Allah” be separated from Islam?
2. What do you do if you are in an Arabic-speaking context and there is no other word for God?
3. What word have Arabic-speaking Christians used for God through the centuries?
4. How would using “Allah” for the god of the Bible confuse a Muslim, a new believer, etc?
5. How would the issue be different in a Muslim context as opposed to a non-Muslim context?
6. How would the issue be different in an Arabic-speaking context as opposed to a non-Arabic speaking context?
7. How would this issue affect Bible translation? Translation of Christian materials? Evangelistic materials?
8. How would using “Allah” facilitate or detract from the communication of the gospel?
9. How would not using “Allah” facilitate or detract from the communication of the gospel?
These questions are by no means exhaustive, but they do show how the issue is more complex than many make it out to be. No matter where you stand on this issue, the reality is that a new believer needs to be taught about the nature of God as revealed in the Bible. If the new believer was a Muslim then he must be taught the difference between the god of the Bible and the god of the Qur’an. Similarly, if the new believer was an atheist then he must be taught the difference between what the Bible says God is like versus what he has heard about God from those around him. This is true for all believers. We should continually check to see how our view of God lines up with God’s self-revelation in the Scriptures. As A.W. Tozer once wrote, “What comes into our minds when we think of God is the most important thing about us.” (The Knowledge of the Holy, Chapter 1)
Jun
13
Is it ok to “baptize” the Buddha’s Four Noble Truths?
Filed Under Buddhism, Communicating with those of other faiths, Great Commission | 4 Comments
The Buddha’s teachings can be boiled down to The Four Noble Truths and The Eight-fold Path. The Four Noble Truths are:
1. Life is dukkha (suffering, dislocation, transience. Life is not the way it should be)
2. Dukkha is caused by tanha (desire, thirst for permanence)
3. Dukkha can cease when tanha is removed…cessation of tanha is Nirvana.
4. Tanha is removed through the Eight-fold Path:
1. Right views
2. Right intent
3. Right speech
4. Right conduct
5. Right livelihood
6. Right effort
7. Right mindfulness
8. Right concentration
In “Evangelism in the New Millennium: An Integrated Model of Evangelism to Buddhists Using Theology, Anthropology, and Religious Studies” Ubolwan Mejudhon advocates presenting the gospel to Buddhists with a Christian version of the Four Noble Truths.* His “baptized” Four Noble Truths are:^
1. Suffering is a fact of life
2. The cause of suffering is sin
3. The cure for sins is the suffering of Christ
4. The way to deliverance is through faith in Jesus Christ
At first I thought it was a clever idea. However, I then began to question my initial judgment since these Four Noble Truths clearly do not contain the full gospel message. They contain truth but not the entire truth. Nevertheless, I still think these “baptized” Noble Truths can be useful in communicating the gospel to Buddhists as long as they are supplemented with the rest of the message.
*Article is in Sharing Jesus in the Buddhist World, edited by David Lin and Steve Spaulding (2003).
^He credits J.T. Seamand with this version of the Four Noble Truths. Seamand, J.T.. Tell It Well: Communicating the Gospel across Cultures (1981).
Jun
10
The Gospel in Chinese
Filed Under Chinese Religion, Communicating with those of other faiths, Great Commission | Leave a Comment
I just finished reading a great book on Christianity in China. In Confucius, The Buddha, and Christ: A History of the Gospel in Chinese Ralph R. Covell presents an outstanding history of Christianity in China. He discusses the traditional Chinese worldview, Nestorian Christianity in China, the various methods missionaries have used among the Chinese, how Christianity has interacted with Confucianism, Taoism, and Buddhism, and modern attempts of making Christianity Chinese.
Although the book is dated (1986) and only includes limited discussion of the underground house church movement and the amazing growth of Christianity in China since the 80s (some estimate over 100 million Christians in China), it is still a great work for those who are planning on working in China or among Chinese in the Diaspora. The book is even a great resource for those who are not planning on working among the Chinese people. Throughout the book Covell discusses the issue of contextualization, which all cross-cultural communicators of the gospel must deal with. At times Covell does advocate too much contextualization for my theological liking, but he does raise some good points. I would recommend this book to anyone planning on engaging in cross-cultural gospel communication.
May
28
Syncretism- Jesus and Hindu gods
Filed Under Communicating with those of other faiths, General religion, Hinduism | 2 Comments
A few years back I went to India to do some ethnographic research. A national Christian led us around as we did our research. In one of the villages we walked through he took us to the home of a woman who had started attending a small group Bible study he was leading. Upon entering her home I noticed that she had pictures of Hindu deities on her wall just like every other Hindu home I had entered. However, as you can see, her wall was a little different. Instead of just having the traditional Hindu gods and heroes like Shiva and Hanuman, she added a framed picture of a “Catholic” Jesus. Some religions, like Hinduism, are more syncretistic than others yet syncretism is common in all religious traditions.
Syncretism often takes place when animistic cultures adopt a foreign more dominant world religion. In South America, many Catholics have exchanged their traditional gods and spirits for the Virgin Mary and saints, but have essentially kept their animistic worldview. In Africa, many Muslims have added outward forms of Muslim dress and ritual, but have kept their traditional beliefs creating a form of folk Islam. Some scholars contend that up to 75% of Muslims actually practice a form of folk Islam. In Thailand, the heart of Theravada Buddhism, Buddhists are supposed to be practicing the purest form of Buddhism yet most live their lives worshipping local spirits that determine their health and wealth.
Animists in these cultures tend to see Catholicism, Islam, and Buddhism as having to do more with the afterlife, but the everyday life is still about the local spirits. In order to have a successful crop or successful business, and to avoid illness animists must gain the favor or appease the spirits that control their everyday lives.
When ministering to those of other faiths it is important to remember that most Muslims, Buddhists, Hindus, and so on do not live the religion that is typically described in textbooks. Although studying the “textbook” form of a religion is necessary, it is equally important to understand the animistic worldview that the practitioner might have.
For more information on syncretism, animism, and folk religions see The Myth of the Eternal Return by Mircea Eliade, The Unseen Face of Islam by Bill Musk, Understanding Folk Religions by Hiebert, Shaw and Tienou, and Communicating Christ in Animistic Cultures by Gailyn Van Rheenen
Apr
14
Conversing with those of other faiths
Filed Under Communicating with those of other faiths | 2 Comments
1. Imago Dei and the Fall: When I engage in conversation with someone of another faith, especially about spiritual matters, it is tempting to see him as an opponent to be defeated. In order to combat this sinful mindset I need to remind myself that we are both equally created in the image of God, and that we are both fallen creatures who need a savior. We share in our guilt before God, and in our need to be forgiven and restored with God through Jesus Christ. My enemy is not the person of another faith but rather the powers and principalities that are at work. If I approach others as fellow sinners who have been created in the image of God I will more likely be able to engage them with sympathy, humility and Christ-like love.
2. Learner and Servant: Often when people of different faiths begin discussing their beliefs they end up trying to win the “debate” by proving the other person wrong. Unfortunately, Christians often end up doing the same thing. However, our goal is not to win debates but rather to point people to Christ. In engaging those of other faiths our goal should be to reveal Christ’s love to them in word and deed. One way we can love those of other faiths is by coming to them as learners. If we truly care about them as we claim we do, we need to be humble, ask questions, and be willing to learn from them. Our job is not to “set them straight.” In addition, we can show them Christ’s love by serving them. In obedience to Christ, Christians should always be looking for opportunities to serve, but this is even more important as we engage those of other faiths. Our lives need to reflect the message we are trying to communicate.
3. Similarities and Differences: When discussing spiritual matters with a person of another faith it is helpful to point out common beliefs, especially at the beginning of a conversation. Highlighting how our worldviews overlap to some extent may help break down some of the communication barriers. However, being clear about differences in belief, especially those relating directly to the gospel message (Creation-Fall-Redemption), is more important. Ignoring the differences would be a disservice to both faiths. In contrasting belief systems, Christians have an opportunity to clearly communicate the gospel.
Note: Comparing beliefs should not involve making derogatory remarks about their founder nor their scriptures. This will not make them more apt to listen.