How do I Approach a Muslim?
As a Christian, it is occasionally stressful or even frightening when you engage with people from different religious backgrounds - especially when you are visiting them on their own turf! It is with this thought in mind that I would like to present a number of ways in which Christians might seek to engage Muslims in an inter-religious dialogue. For this post, I have relied on the research of Dr. Accad (2012) and his article, "Christian Attitudes Toward Islam and Muslims: A Kerygmatic Approach."
What is important to keep in mind is that each view tends to affect both a Christian’s attitude and approach to Muslims. Martin Accad stresses these connections when he writes, “Your view of Islam will affect your attitude to Muslims. Your attitude will, in turn, influence your approach to Christian-Muslim interaction, and that approach will affect the ultimate outcome of your presence as a witness among Muslims” (Accad, 31). Accad even goes so far as to stress that with a certain view (whether it be Islam as heresy, Christianity’s enemy, etc.) there will consequently be a resulting impact concerning relational and evangelistic outcomes. He defends this idea with his proposed fives methods of dialogue between Christians and Muslims. On the far left side of his diagram stand both the Syncretistic and Existential Interaction models. With these two methods being heavily influenced by pluralism and universalism, they contend that all religions are “equally right or equally valid as paths of salvation” (Race & Hedges, 86). It is under this foundation of universal salvation that both the Syncretistic and Existential model focuses more on the value of morals and the avoidance of opposing views. As such, peace and tolerance stand as pillars to support the purpose of all conversations between Christians and Muslims. While these two methods certainly allow the two religions to move beyond divisive issues, some might argue that “it is too much to ask that we [Christians] solve the problem by sacrificing the finality of Jesus Christ at the alter of religious dialogue” (Sanders, 123). Christians have an obligation to present the Gospel of Christ and cannot allow it to fade for the sake of a hopeful peace between different religions.
The Syncretistic and Existential Interaction methods stand on the far left side of Accad’s proposed model while at the far right of the diagram stands both the Polemical and Apologetic Interaction models for dialogue. With an array of historical Christian examples whom have heralded these styles of dialogue, one can easily assume what role polemics and apologetics take in their use for Christian-Muslim engagement. Both offensive and defensive positions are established in order to champion the exclusive view concerning the finality of Jesus Christ. In this way Exclusivism, and both the Polemical and Apologetic Interaction models, uphold that there exists “no hope whatsoever for salvation apart from hearing the message about the person and work of Christ and exercising faith in Christ” (Sanders, 37). It is this foundational doctrine that drives individuals to partake in arguments to both attack misleading Islamic teachings and to defend or clarify Christian truths. All of this, however, is done with a mind for evangelism so as to convert all who might be lost and outside the salvation provided by Christ. However, even though the motivation for Polemic and Apologetic Interaction methods might start with evangelism, there still exists the reality that many Muslims might react negatively to having their worldviews challenged so bluntly. More so, many of the points of contention are the same that have always been argued between the two faiths with little ground gained for either side. Even Accad alludes to this in his work when he admits that, “what we keep coming across is a relentless repetition of the same arguments on both sides, often reflecting even a literary borrowing of age-old arguments” (Accad, 36).
Both the Syncretistic and Polemical Interaction methods stand as extremes to the left and right on Accad’s model. Next come both the Existential and Apologetic Interaction models as steps towards the center of Accad’s Spectrum of Christian-Muslim Interaction (Accad, 30). It is at the center of this spectrum that Accad presents what he describes as the best model for Christian-Muslim dialogue: the Kerygmatic Interaction. From the inclusivist standpoint, there exists a middle way, which struggles to find the balance between the “particularity and finality of salvation only in Jesus” (Sanders, 25), and the universal salvific will of God. It is in this balance that Inclusivism stresses the importance of the Holy Spirit and how it “carries its own power to convince and to change” (Nazir-Ali, 149).
Along with the inclusivist foundation, this method attempts to take on two different aspects in relation to Christian-Muslim interaction: the elimination of influences from institutionalized Christianity and the pursuit of respect and trust in relationship building. By separating the message of Christ from any specific human constructed social institution, the Gospel and Holy Spirit are allowed to freely move and adapt in ways that might be limited under human intervention. So while Christians still seek opportunities to share and explain the Gospel message, a Muslim will be able to personally experience the full power of the Holy Spirit without having to submit to any specific institutionalized salvific plan. It is under this model that Christians must then seek to build relationships rooted in respect and trust with Muslims. The Kerygmatic Interaction method stresses these elements as the only possible avenue for engaging in “meaningful and life-transforming conversation” (Accad, 43).
While to Accad the Kerygmatic Interaction approach is the best method for Christian-Muslim interaction, it is more beneficial to take into account the impact each approach might have for all possible scenarios. Even though the Kerygmatic style does the best in balancing the need for Christ and salvation for all, it might not always be the best method for every conversation. Some conversations with a hostile or overly aggressive Muslim might call for a greater need in establishing peace by way of the Syncretistic or Existential Interaction methods. In the same way, a Muslim with an abundance of questions and misconceptions about Christianity might need a conversation more like what is described by the Polemic and Apologetic Interaction styles. Either way, the best method heavily relies on the personality and baggage a Muslim might carry coming into a conversation. The Christian who can accurately and appropriately execute each interaction style stands the best chance in building those relationships of respect and trust that Accad stresses as the purpose and outcome of Christian-Muslim dialogue.
The reality is: there exists an abundance of dialogue models for Christians to consider in their conversations with people of other faiths and, specifically, Muslims. While some stick to describing content, such as an exchange of views, sharing personal spiritual experiences, and world issues for cooperative action (Nazir-Ali, 148), for establishing dialogue, others, like Accad, use personal views to structure dialogue styles. Either way one can describe different methods of dialogue, the need for relationship building through mutual respect and trust stands as the primary guideline in Christian-Muslim dialogue. Without a doubt, there are definitely those who are convinced and saved through other methods. However, the surest way towards peace between Christians and Muslims and the most persuasive form of evangelism comes through friendship. Having those meaningful and life-changing conversations are only possible in relationships constructed through respect and trust. By sharing in the call towards relationship with God through friendship, Christians will be presented opportunities to explain the bridge Christ builds to connect believers to God. This sharing of the Gospel is the hope and point for any engagement Christians might have with Muslims.
Alan Race and P.M. Hedges, Christian Approaches to Other Faiths (London: SCM Press, 2008).
Martin Accad, “Christian Attitudes Toward Islam and Muslims: A Kerygmatic Approach.” in Toward Respectful Understanding & Witness Among Muslims (ed. Evelyne A. Reisachter; Pasadena, CA: William Carey Library, 2012).
John Sanders, No Other Name: An Investigation into the Destiny of the Unevangelized (Grand Rapids, MI: W.B. Eerdmans Pub, 1992).
Michael Nazir-Ali, Islam: A Christian Perspective (Philadelphia, PA: The Westminster Press, 1983).