Reflections and resources for lifelong learning for missionaries

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Effective Discipling in Muslim Communities – a review

In the last number of years, many books have been published about how to engage and do evangelism among Muslim peoples. But few books address the specifics of how to help new believers from Muslim contexts grow in their faith while remaining in their Muslim communities and families. Given that some claim that up to 90% of converts from Muslim backgrounds reconvert back to Islam, discipleship and support of these converts is clearly a critical need in mission work among Muslim peoples.

A few months ago, in this blog, I posted a review of Evelyn and Richard Hibberts’ “Walking Together on the Jesus Road: Intercultural Discipling.” Now, I would like to highlight another book in this same vein, speaking even more specifically to the challenges of disciple-making among Muslim peoples – Effective Discipling in Muslim Communities: Scripture, History and Seasoned Practices by Don Little. This book is one of those recommended on our SEND U pre-field reading list for those preparing to serve in Islamic contexts.

Bridging the Divide Network

In the October 2017 issue of Missio Nexus’ publication, Anthology, the article “Transforming Perspectives” caught my attention. The article reflects on the five consultations that have taken place since 2011 organized by the Bridging the Divide Network (BtD). This network has brought together people with different perspectives on Insider Movements to increase understanding in a safe environment. The article describes the consultation:

Nearly two hundred scholar-practitioners have been involved at some point, scores of papers have been presented and responded to, and dozens of group discussions have covered a range of topics related to ministry approaches among Muslims.

Anthology October 2017 vol. 5 no. 2, 22.

My Concerns about Insider Movements

Over the past several months I have written a number of posts on various issues of Insider Movements. I have read many books and articles over the last year by both advocates and critics. In this post, I will summarize my chief concerns about Insider Movements (IM). These concerns apply to any religious context where an insider approach is practiced. I am not making judgments on the character or motives of either advocates or critics. I am expressing my concerns about the insider model. In my opinion, the insider model weakens the Gospel message and the discipleship process.

Concern #1: IM tend to diminish the uniqueness and authority of the Bible.

When other sacred books, such as the Qur’an, or religious traditions are regarded in some sense revelatory, the uniqueness and authority of the Bible is lessened. Historic evangelicalism has held that the Bible alone is God’s written revelation. For example, our organization’s (SEND International’s) doctrinal statement reads:

We believe in the plenary and verbal inspiration and inerrancy of the Bible as originally given; that it is the only infallible Word of God, and the supreme and final authority in all matters of faith and conduct.

What do we call ourselves?

What label do we use to identify our religious commitment? What label should a convert adopt? These are common questions in Muslim ministry contexts. Many other ministry contexts also grapple with this issue. An internet search for ‘”Christian” or “Jesus-follower” as a label produced over 2,400,000 results (no, I didn’t read them all!). Should we call ourselves “Christians,” “Jesus-followers,” “Christ-followers,” “Born-again Christians,” or some other label?

The problem with labels is that they carry different meanings in different contexts, even within the same culture. In this post we will discuss the labels “Christian” and “Jesus-follower.” Both of these labels are subject to diverse understandings.

Can Jesus followers still call themselves Muslim?

Can followers of Jesus from a Muslim background continue to call themselves Muslims? This post will explore whether one’s Muslim identity as a Christ follower is an ongoing permanent identity or is simply a transitional phase as the believer matures.  Many Insider Movement advocates see the retention of one’s socio-religious identity as permanent (see Rebecca Lewis’s article, “Insider Movements: Honoring God-given Identity and Community,” in Understanding Insider Movements). In fact, retention of one’s socio-religious identity is one of the distinctive elements of Insider Movements. I question whether this is possible without redefining Islam or Christianity or both.

Who defines whether one is a Muslim?

Fred Farrokh is “a Muslim-background Christian who has been involved in ministry to Muslims for over 30 years” (see his article, “Indigenous Perspectives on Muslim Identity and Insider Movements.”) In the last month, Farrokh has written a very helpful seven-part series on “Identity Development and Transformation in Christ” and it can be found on BiblicalMissiology.org.

Can we call Muhammad a Prophet?

Insider movement advocates discuss the appropriateness of converts saying the Shahada which identifies Muhammad as God’s prophet. There is not a consensus on this point. Yet saying the Shahada is part of Muslim identity.  Is there any way that we can refer to Muhammad as God’s prophet without compromising the authority of the Bible?

In 2014 the International Journal of Frontier Missiology published an article by Harley Talman entitled, “Is Muhammad Also Among the Prophets?” (vol.31:4 Winter 2014). Subsequent issues contain responses and counter responses with Ayman Ibrahim (vol. 32:4 Winter 2015; 33:3 Fall 2016) and John Azumah (vol. 33:3 Fall 2016). I am not going to detail their discussion. You can read their whole dialogue in the archives section of the IJFM website.

The Kingdom of God paradigm and Insider Movements

In our ongoing discussion of Insider Movements, we turn now to the question of what implications an understanding of the Kingdom of God might have for insider movements. In chapter 20 of Understanding Insider Movements, Anthony Taylor prefers the “Kingdom of God” paradigm over the “conflict of religions” paradigm. He writes:

An alternative to the ‘conflict of religions’ paradigm is the paradigm of the kingdom of God. This paradigm assumes that what is most important is the quality of one’s relationship to Christ and to a community of believers, and that such communities can have different practices and emphases, whether novel or traditional, foreign or indigenous, as long as they are compatible with the Bible.  (UIM, kindle loc. 4293)

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