Author Archives: Nicholas Price

Take the #ScriptureChallenge

Today’s Guest Post on Faithline Protestants is by Nick Price and a follow-up piece to a couple of posts Nick wrote in the last few weeks. Nick is currently a student at Concordia Seminary in St. Louis, MO, and is a former staff member for InterVarsity Christian Fellowship/USA. As an Evangelical Christian, Nick feels called by his faith to encourage Evangelical Christian participation in the interfaith movement. Nick was profiled in a video by 30 Good Minutes, in which he discusses his faith as an Evangelical and his commitment to interfaith work. He was also invited to write series for RELEVANT Magazine, in which he shared his Christian convictions for doing interfaith work. Nick is also the author of Prodigal Preacher, a blog that explores his experiences in seminary, where he wrote a 3 part series outlining his own theology of interfaith cooperation.

 

Religious illiteracy is a problem. Books and research have shown that a majority of Americans are becoming increasingly illiterate when it comes not only to their own faith traditions, but also when it comes to the religion of others. The result is increasing fear and mistrust of people from other faith traditions as well as an inability to articulate your own faith to those from other religious backgrounds.

So this is my small attempt to correct this problem. Welcome to the #ScriptureChallenge!!!

Like the famous (infamous?) #IceBucketChallenge, the #ScriptureChallenge is a chance to raise awareness. But this time it is a chance to raise awareness about another faith tradition. Here is how the #ScriptureChallenge works.

Step 1: Commit to reading through your own Scriptures within a year. For my fellow Christians, this means reading through 3 chapters of the Bible a day. This should get you most of the way through the Bible in 365 days.

Why is this important? It is important to have a robust understanding of your own faith tradition as you interact with those of other religious traditions. It allows you to find common ground as well as know how to articulate your differences.

Step 2:   Read through the Scriptures of another faith tradition within a year, pairing it with another book from that tradition to provide you with some context.

For example, I have decided that, in order to better understand my Muslim neighbors, I am going to read through the Qur’an. As my partner book, I will also read through Farid Esack’s The Qur’an: A User’s Guide in order to better acquaint myself with this rich text.

For those who want to learn about my own faith tradition, I would recommend reading through the Bible and pairing it with, How to Read the Bible for All Its Worth or How to Read the Bible Book-By-Book: A Guided Tour.

Step 3: Nominate some friends to do it with you. Personally, I’m nominating the rest of the Faithline Protestants writers to take this challenge with me. Make sure you encourage them to write down what they are reading.

Step 4:  Tweet, Facebook, and hashtag it!!! #ScriptureChallenge

My hope is that we will all learn something, both about our own faith traditions, but also about the faith traditions of those around us. Let the challenge begin!!!

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Reframing our view of Religious Terrorism

Today’s Guest Post on Faithline Protestants is by Nick Price and a follow-up piece to a post Nick wrote last week. Nick is currently a student at Concordia Seminary in St. Louis, MO, and is a former staff member for InterVarsity Christian Fellowship/USA. As an Evangelical Christian, Nick feels called by his faith to encourage Evangelical Christian participation in the interfaith movement. Nick was profiled in a video by 30 Good Minutes, in which he discusses his faith as an Evangelical and his commitment to interfaith work. He was also invited to write series for RELEVANT Magazine, in which he shared his Christian convictions for doing interfaith work. Nick is also the author of Prodigal Preacher, a blog that explores his experiences in seminary, where he wrote a 3 part series outlining his own theology of interfaith cooperation.

SETTING THE STAGE
There is a major world religion that very few of us have spent any time studying. Though it has made a profound impact on world history, it is often ignored or overlooked. Over 1500 years old, it has spread from the Middle East to such far-flung places as Africa, Asia, and Europe. And while its adherents can be found in almost every major country, many of them live below the poverty line, fighting to survive on day-to-day subsistence living.

A monotheistic faith, it has rich theological, philosophical, and artistic expressions. Sadly, most of its followers live in ignorance of this fact, believing God to be a harsh and angry judge who punishes unbelievers and sinners in the afterlife. This ignorance is further reinforced by the fact that both its Scriptures and its worship are read and carried out in a language that most of its own people cannot read or understand. As such, the majority of this religion’s followers rely on the interpretations and teaching from a few educated religious leaders.

In abuse of their position of influence, several of these leaders have preached a version of the faith that encourages violence against those of other faith traditions. They impose harsh taxes on those of other monotheistic faiths and crowd them into ghettos and restricted communities. They execute those deemed heretics and burn their writings in an effort to purify the faith.

But these power hungry clerics are not content. So they rally their followers to wage a holy war against another sovereign nation, one that is rich and whose citizens include people from a variety of religious traditions, cultures, and people groups. These violent clerics’ goal is, ultimately, to overthrow this country and impose their own harsh view of their religion upon its inhabitants, even upon their fellow believers who do not share their own narrow and violent views. Their rallying cry is, “Convert or die!”

Sadly, many of this religion’s followers have taken up the battle cry, having been told that dying in this holy war guarantees them eternal life in paradise and the blessings of God in heaven. And so they march off to battle—men from every socio-economic and cultural background—united by their zeal for holy war.

The religion is Christianity during the Middle Ages. The target is Jerusalem.

Why do I bring this up? Earlier this week I posted a column entitled ISIS & The War on Islam. Not surprisingly it caused a bit of stir. One of the common responses that I received was from fellow Christians who continued to argue that Islam is an inherently violent religion and that ISIS is nothing more than the latest expression of this ingrained hostility.

As such, I thought it would be worthwhile to respond to some of these criticisms by reminding us, as Christians, of our own background and noting some of the parallels between what we see in groups like ISIS and Al-Qaeda and what happened during the Middle Ages with Christianity and the Crusades.

SIDENOTE: STOP COMPARING HOLY WARS

Now, before I get too far into this comparison, let me start by addressing a common objection that I have heard over and over again. It goes something like this: “The [medieval] Muslims struck first and conquered the vast majority of the Mediterranean. Besides, they attacked and conquered far more territory than the Christians ever did.” Yes, yes, I have seen your YouTube videos and I have heard this argument.

But let’s get down to brass tax; holy war is holy war, whether being waged by Christians or Muslims. It is all-around bad news. While some people may want to make the Muslims seem like the only bad guys, keep in mind that the Christians of medieval Europe were just as bent on destroying Muslims in the Middle Ages as the Muslims were on conquering the Christians. The only difference is that the Muslim armies were better trained, unified, and led than the ragtag Christian forces that marched off to the Middle East. So it wasn’t for a lack of zeal that the Crusades never ultimately succeeded.

So rather than arguing in circles about who started what and how much territory so-and-so conquered, let’s focus on the bigger picture. The truth is that most Christians (maybe with the exception of Duck Dynasty’s Phil Robertson) think that the Crusades were a bad idea. We, as Christians, recognize that the Crusades were not reflective of what it means to be a follower of Christ, and we are right to repudiate and denounce this dark chapter in our history. We recognize that what spurred on the Crusader mentality was a lot of ignorance, fear, bad theology, economic distress, and the propaganda campaigns of some of the clergy.

ISIS IS NOT ISLAM

So what does this have to do with groups like ISIS and Al-Qaeda? Well, quite a bit actually. Muslims number over 1.6 billion. That is roughly 23% of the world’s population. Yet the vast majority does not even live in the Middle East. In fact, the country with the largest number of Muslims is India and the nation with the largest Muslim majority, by percentage, is Indonesia. Islam’s central Scripture, the Qur’an, is written in Arabic. Yet, for most Muslims, Arabic is not their primary language. Finally, if figures are accurate, then the majority of Muslims live in underdeveloped or developing nations. They make ends meet on less that $1 a day, like much of the rest of the world.

So what happens when you have well-funded clerics from more extremist countries telling the rest of the Muslim world that what it means to be faithful to the teachings of Islam is to participate in open war against the West? You get groups like ISIS and Al-Qaeda: organizations that actively recruit young people who are disgruntled, often economically poor, or just looking for purpose in an increasingly complex and confusing world.

But this does not mean that this is the truest expression of Islam. Islam is a faith tradition that is rich and complex. It has made a profound impact on world history, enriching the arts and the sciences, even during the medieval period. As such, we must become conversant with the rich history and legacy of this faith tradition. It is worth it to spend some time studying books about Islamic history and theology. It is important to learn from and read well-educated Muslim leaders and scholars as they articulate their faith to the world in ways that are reflective of their religious tradition.

Furthermore, it is important to remember that the majority of Muslims are not violent. They are doctors, business owners, policemen, professors, peace activists, and politicians. They are husbands, wives, fathers, mothers, sons, and daughters who love their families and who serve their neighborhoods. They are our neighbors and our friends, our co-workers, clients, and service providers.

So let’s not lump them in with the psychopaths that we see on television. Let’s not step on their faith tradition by equating it with those terrorists who would seek to hijack the name “Islam” for their own sordid ends. Rather, let us let them define what Islam truly looks like. Let’s listen to their stories and seek to understand their faith tradition through their own eyes.

One of the best pieces of advice I ever received was from a theology professor who said, “One of the greatest disciplines you can pursue is learning to see the world from someone else’s perspective.” I would encourage us to do likewise with our Muslim neighbors by honestly asking ourselves the question, “What is it about Islam that makes it so attractive that it would make people like my friends and neighbors want to follow it?”

SHIFTING THE PARADIGM: CALLING TERRORISM WHAT IT IS

One of the common objections that I have heard from people goes something like this: “Well yeah, there are nonviolent Muslims, but these people aren’t really being true to the religion of Muhammad. They are the liberals.”

First of all, not only is this insulting to the majority of Muslims around the world, but it is also not true. I’m hesitant to label the temperate movements within Islam “liberal” because there are many conservative Muslims who are non-violent as well. I think a wonderful example of this is the work that Sheikh Hamza Yusuf is doing through Zaytuna College in Berkley, California.

Zaytuna was founded “to help revive Islam’s educational and intellectual legacy and to popularize traditional learning among Western Muslims.” Its goal is to develop Muslim leaders “with the cultural literacy to tend to the spiritual and pastoral needs of American Muslims.” They do this by teaching the traditional Islamic sciences. It is a conservative institution through and through. Yet its founder, Sheikh Hamza, has also been an outspoken critic against groups like ISIS and has actively worked for peace and nonviolence over the course of his distinguished career. What this shows us is that just as there are liberal and conservative Christians who are nonviolent, there are also liberal and conservative Muslims who are nonviolent.

A better distinction would be to learn the common threads that all violent religious groups share in common and label them for what they are: terrorists. There is a huge body of literature out there that highlights the fact that religious extremists of every stripe—Christian, Jewish, Muslim, Hindu, Buddhist, etc.—share many of the same characteristics in terms of their values and aims. Someone who has done some great research on this is Jessica Stern in her book Terror in the Name of God. Likewise, it is worth it to read Landscapes of Jihad by Faisal Devji, as he paints a powerful picture of what actually drives extremists like Al-Qaeda and how they actively recruit people into their movement.

Again, my hope is that we can redefine this struggle as one that is not between Islam and everyone else, but rather as that between terrorists and the rest of the world. This is not about Islam. This is not about Muslims. This is about a group of violent psychopaths who want to destroy anyone—including Muslims—who does not agree with their own narrow brand of pseudo-religion.

My hope and prayer is that we, as Christians, would begin to stand with our Muslim neighbors in denouncing these violent fanatics and do so in a way that does not demonize and ostracize our friends.

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Thinking Theologically About Interfaith Work (Part 2)

This blog is a re-post from ProdigalPreacher, a blog by Nicholas Price. Thanks to Nick for allowing us to re-post his piece. We’ll close comments for this piece on our site so you can join us in the discussion on the original post at http://prodigalpreacher.wordpress.com/2012/07/03/thinking-theologically-about-interfaith-work-part-2/

What follows is Part 2 of my series “Thinking Theologically about Interfaith Work”, which looks at interfaith engagement from an evangelical Christian perspective.  In this installment I wanted to tackle some of the barriers and opportunities that I see to evangelicals getting involved in interfaith work.  As I was trying to write this section I realize that I can’t simply separate out the barriers and opportunities, because so many of them are intertwined.  So, I thought I would just tackle a couple of the issues head-on and discuss how some of these things could be barriers, if handled poorly, and yet serve as ways forward if handled with care and respect.

While my last post was a little bit more thought out, this one is going to be pretty rough.  So, I hope you all will read it as an attempt at dialogue as opposed to a well-developed explanation of these issues.  So, without further ado, here are a couple of the key issues that could either block or encourage evangelical participation in interfaith work.

Treating the Allergy of Exclusivity

In my experience, there are two groups of people who find themselves quarantined in any interfaith gathering:  atheists and evangelicals.  Though it sounds like the beginning of a bad bar joke, the reality is that both atheists and evangelicals find themselves on the receiving end of suspicious questions and nervous glances at interfaith gatherings.  I think the assumption is that, because of our particular beliefs, we are not very open to meeting with, befriending, or learning from people of other backgrounds.  Atheists because they don’t have any religious beliefs.  Evangelicals because we only accept one religious belief as valid:  namely, ours.

While both of these statements are true, that does not mean that we are not interested in interfaith work.  Furthermore, it does not mean that we are openly hostile to interreligious dialogue.  Just because I might not agree with or accept another person’s religious belief does not mean that I hate the person or that I’m out to destroy positive interfaith work.  I admit that there have been evangelicals who have operated this way, and for those people I apologize and say that I am sorry for the ways in which members of my own community have hurt those of other communities.  But just because someone may hold an exclusive truth claim about their religious tradition does not mean that they cannot or would not want to be involved in interfaith dialogue.

In fact, my suspicion is that there are a lot more exclusivists in interfaith circles than we might immediately think.  The reality is that none of us would hold the religious or philosophical position that we hold if we did not think that what we believed was more right than what someone else believes.  This goes for even the most open-minded universalist.  In fact, it has often been the open-minded universalists who are the most persistant in trying to get me to stop believing what I believe and adopt their own religious or philosophical position.  I dunno….that sounds an awful lot like evangelism to me:p

You see my point.  We all come into interfaith spheres holding beliefs and positions that are incompatible with those held by others.  Yet, when it comes to evangelicals, there seems to be a double standard when it comes to voicing our particular positions.  As long as this double standard exists, evangelicals will shy away from interfaith discussions and common action, not because they don’t believe it is valuable, but because they have been led to believe that they will not be valued.  I would hope that when we enter these kinds of discussions with one another we would find commonalities, but we should not be afraid of encountering differences as well.

And this brings me to my second point…

Similarities AND Differences

If interfaith work is going to be truly substantive, it needs to address both similarities and differences.  Oftentimes the starting point for interfaith dialogue and service is the similarities that span across various faith traditions.  In fact, when I first started working with the Interfaith Youth Core, this was their modus operandi.  At every IFYC event we would talk about what, from our faith traditions, inspired us to serve others.  The underlying assumption:  we would find that we had service in common and should start there.  This was very effective for motivating us toward cooperative action and, honestly, there isnothing wrong with that.

However, too often interfaith work stops there.  We circle around similarities, but do very little to talk about or address our differences.  The result is that our interactions with one another remain superficial and do not move into deeper territory, where we are learning to form relationships in which we understand each other in ways that value the who we are in all of our commonalities and distinctives.  The evangelical community takes its theological distinctives very seriously and, when we find ourselves in an environment where we are not allowed to talk about them or learn about others, we get turned off and don’t feel like we can be truly authentic to our faith commitments.  This is why interfaith workers need to build spaces where we can talk about both our similarities and differences in constructive ways.

If interfaith work is to truly become a force for positive change and interaction between religious communities it needs to equip and train people to learn to talk with one another in a way that build bridges even as we talk about our differences.  In fact, I think that demonstrating that we can disagree and still work together for the common good will be the greatest apologetic for interfaith work’s effectiveness.

This is why I am happy that, as the IFYC has matured, it has adopted a more robust understanding of interfaith engagement that both addresses commonalities and differences.  In fact, one of the best interfaith discussions that I ever saw took place at one of their conferences on interfaith youth work.  One of their panel discussions featured a Jewish rabbi, a Muslim activist, an Evangelical Christian writer, and a Humanist chaplain each talk about why they believe what they believe and what they feel makes their faith tradition/worldview unique.  They then went on to talk about why, even in the face of these differences, they believe interfaith work and engagement is valuable.  It was one of the most robust and exciting discussions I have ever seen, because it meaningfully engaged both similarities and differences in a way that was constructive and enlightening.  I would hope that more and more interfaith events and programs would do likewise.

The Worship Question

Another area that can be a barrier for evangelicals in interfaith work is the idea of “worshipping” together.  While I’ve seen this come up less and less over the years, every once in a while a well meaning interfaith organizer will suggest an interfaith worship service as a way of bringing people of different religious backgrounds together.  As an evangelical, this is just not something that I subscribe to.  When we, as Christians, gather together to worship, we believe that it is incumbent upon us to worship the triune God in Spirit and truth (John 4:23).  As such we believe that worship is a sacred space in which we honor God for who He has revealed Himself to be:  as Father, Son, and Holy Spirit, with His ultimate self-revelation coming to us in the person of Jesus Christ.  To water that down by openly saying or even appearing to imply that the God we worship is the same as that of any other faith tradition would be to betray this relationship in our eyes.  As such, we cannot join in this kind of “worship” experience with other communities.

Furthermore, I suspect that evangelicals are not the only ones who feel uncomfortable in such instances.  I’ve had many conversations over the years with devout Muslims and Jews who have also felt some trepidation at participating in these kinds of events because they believe that doing so would be disrespectful to God.  As such, interfaith organizers would do well to be aware of those who would be uncomfortable with such an event and reconsider how best to move forward.

That being said, I think there are other helpful alternatives that can be used in interfaith interactions.  The first is being willing to visit each others’ places of worship in order to learn and understand one another’s faith traditions more fully.  In fact, one of my favorite experiences in college was going to the local mosque every Ramadan with some of my Muslim friends to learn about this important Islamic holiday.   Inevitably, during the fast-breaking meal at the end of the day, we would get into theological discussions and debates about our faith traditions, God, and Jesus.  Yet, these we done so in a spirit of generosity, around a shared meal, and with trusted friends.  And every year I was honored to be invited back.  Again, I had a chance to learn about the significance of prayer and worship in the Muslim community, in a place and time that allowed them to be fully who they were as religious people.  Likewise, I have, on many occasions, invited friends of mine who are not Christians to come to church with me and learn about what it is we believe as Christians and see how we worship God.  In both of these examples, these encounters have  prompted great discussions and exchanges about both similarities and differences, and can serve as a model for other interfaith interactions.

Another alternative would be hosting an event in which various faith communities were invited to artistically express what they believe.  This could be done through visual arts, dance, song, poetry, and so forth.  Oftentimes many of these artistic forms are used in worship within our own communities and it is often as an act of worship that some of the world’s most beautiful religious art is produced.  By doing so we would get a glimpse into what it means to worship God, the divine, etc within each other’s faith communities in an way that allows for learning and engagement, but also does not put us in a position in which we are compromising our deeply held religious beliefs.

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Thinking Theologically About Interfaith Work (Part 1)

This blog is a re-post from ProdigalPreacher, a blog by Nicholas Price. Thanks to Nick for allowing us to re-post his piece. We’ll close comments for this piece on our site so you can join us in the discussion on the original post at http://prodigalpreacher.wordpress.com/2012/06/18/thinking-theologically-about-interfaith-work-part-1/

INTRODUCTION TO THE SERIES

Since college, my path has regularly crossed those of interfaith workers.  I’ve had a chance to work with leaders and pioneers like Eboo Patel, founder of the Interfaith Youth Core, as well as up-and-coming leaders like Gregory Damhorst, former president of Interfaith in Action and writer at “Faith Line Protestants”.  I’ve also written on the subject at a couple of points, primarily to talk about what interfaith work is and the role it can play in our increasingly inter-related world.

Over the past few years I’ve been immersed in working with InterVarsity, an evangelical Christian movement among college students, so my primary focus has been there.  However, in recent weeks the subject of interfaith work has come up again, specifically from evangelicals asking if they should be involved and, if so, at what level.  In the past I’ve written as an evangelical outsider looking into interfaith circles as well as addressed the practical reasons why evangelicals should be involved in interfaith work.  However, I’ve never really given interfaith work a theological treatment before.

What follows is a three-part series called, “Thinking Theologically About Interfaith Work”.  The first part will deal with some of the biblical passages that I believe provide a Christian framework for interfaith engagement.  The second part will address both the opportunities and the barriers to interfaith work from an evangelical perspective.  Finally, the third part will address my personal hopes for evangelical Christian involvement in interfaith work.

BASIC ASSUMPTIONS

But before I dive into the theological reasons for being involved in interfaith work, I want to briefly address some of my assumptions.  First, I am writing as an evangelical Christian.  That being said, I do not claim to speak for all evangelicals. Some of what I have to say will probably be uncomfortable for interfaith practitioners who are not evangelicals.  Likewise, other points will probably be challenging for my fellow evangelicals.  What I provide here are my own thoughts as a member of this faith tradition and my readers are free to disagree with me on these points.

Second, I am already assuming that evangelicals should be involved in interfaith work.  For my reasons for this, I would direct you to my CrossCurrents article from 2005 (republished on this blog).

Third, I draw my definition of interfaith work and practice from the definition and model articulated by the Interfaith Youth Core and it’s founder, Eboo Patel.  Along with Cassie Meyer, Dr. Patel says that interfaith work, “seeks to bring people of different faiths together in a way that respects different religious identities, builds mutually inspiring relationships, and engages in common action around issues of shared social concern” (Patel & Meyer, 2010).  At points I will both affirm and critique this definition, but it is one of the best that I have seen for positive inter-religious engagement.

My hope for this series is to contribute to the conversation about interfaith engagement.  It is not my desire to be the only word or the final word on the subject.  So, without further ado, let’s look at some of the biblical reasons for evangelicals to be involved in interfaith work.

BIBLICAL REASONS FOR INTERFAITH ENGAGEMENT

What follows is a brief survey of several biblical passages which I believe provide a helpful framework for evangelical engagement in interfaith work.  My reasons for doing this is because of the role the Bible plays in the life of the evangelical community.  We believe that it is God’s authoritative word and that it is trustworthy in its entirety.  As such, we look to it for guidance in every area of life and this includes how we relate to those of other faith traditions.  While there is no explicit passage that I believe encourages interfaith work in the way defined above, there are several passages which lay out principles which point to the need for positive engagement with other faith communities.  While this survey is not exhaustive, I hope it will be helpful for both my fellow evangelicals as well as for those from other faith communities who seek to understand the evangelical community.  For the sake of space, I will point out three texts which I think are instructive, though there are several others that I could cite.

Jeremiah 29:  Beyond Isolationism in Bablyon

“But seek the welfare of the city where I have sent you into exiles, and pray to the LORD on its behalf, for in its welfare you will find your welfare.” (Jeremiah 29:7, see also vv.4-6).

This letter from the prophet Jeremiah was addressed to the nation of Israel during a time of great religious and cultural anxiety.  They have been exiled to the enemy nation of Babylon.     Surrounded by a foreign culture, facing incredible pressure to assimilate, and immersed in a religious environment that was very different from their own, the temptation for this community would have been to turn inward:  choosing isolationism as a way of protecting themselves as best they could.

Into these dark circumstances Jeremiah sends the exiles a powerful message:  engage.  God calls his people to engage the surrounding culture and to seek the good and the well-being of their new neighbors, with all of their cultural, political, and religious differences.

In this passage I find a word of encouragment for the evangelical community.  Historically the posture of the evangelical world has been to reject and retreat from the surrounding culture.  While this trend has been changing in the past 20 years, evangelicals have still been reluctant to engage in dialogue and positive social engagement with other faith communities.  However, what we see in Scripture is the call to be involved in the surrounding culture for its benefit, living with and among those we are called to serve.  In fact, the religiously plural environment of ancient Babylon, as well as that of the Roman Empire during the years of the early church, was just as religiously diverse as our present-day American society, if not more so.  And in both the Old and New Testaments, we find the people of God engaging and interacting with their surrounding culture.

During the Babylonian exile alone we encounter examples like that of the prophet Daniel, who actually worked for and served the dictatorship which carried his people off into captivity.  While it is obvious that Daniel did not support every policy, belief, or directive that he was given, he nonetheless worked alongside the Babylonian government, serving it where he felt he could, as a faithful believer in God (you can read his story in the book of Daniel).  His goal was to use his influence for the betterment of the society in which he lived.

We live in an increasingly diverse world and, more and more, our culture is defined by the interactions between various communities and subgroups, not least of which include those of faith.  While there is much difference between these communities, there is also much we hold in common, especially as regards our calling to share and care for the common spaces which we share (communities, schools, political systems, businesses, parks, etc).  Evangelicals should adopt an attitude of creative engagement with these spheres and learn ways to work with their neighbors of various backgrounds for the common good.  For example, if Muslims, Jews, Christians and Hindus all send their children to the same schools, it would be in their interest to work together for the improvement and betterment of that common space.  Creative engagement, not isolation, should characterize our approach when it comes to interacting with various religious communities and people groups.

Matthew 5:  Living as Peacemakers

“Blessed are the peacemakers, for they will be called children of God.”
(Matthew 5:9)

In a world that is characterized by the “clash of civilizations”, religious conflict seems to be a disturbingly common occurrence.  Too often religion has been used as a weapon against those who are different.

Interfaith work provides a corrective to this.  With its emphasis on growing in relationships with people of other faith traditions, sharing stories, and working together for the common good, interfaith work provides an alternative story to that put forth by religious extremists and builds relationships across faith lines that can serve as avenues of trust and dialogue when inter-religious conflict rears its head.

As people called to be peacemakers in a violent world, evangelical Christians should be on the front lines of this movement.  Building relationships and working together for peace does not mean we have to sacrifice our religious convictions.  As such, our posture in interfaith work should be one of building bridges and advocating for peace where there is religious conflict.  In doing so, we are able to stay true to our own religious beliefs while also living out this beatitude in regard to our neighbors of other faith backgrounds.

Acts 17:  Religious Literacy in Athens

“People of Athens!  I see that in every way you are very religious…”
(Acts 17:22, see vv.16-34)

Another instructive text for evangelical engagement in interfaith work is found in Acts 17.  In verses 16-34, the apostle Paul is spending time in the Greek city of Athens, a place with a wide variety of religious beliefs and worldviews present.  During his stay there he is invited to share about his own faith with one of the leading intellectual bodies of the city:  the Areopagus.  What follows is an incredible exchange in which Paul demonstrates his own literacy in the religious traditions of the Athenians while also remaining true to his convictions as a Christian evangelist.

While this encounter is a brillant example of humble apologetics and evangelism, it also teaches us something about how we are to approach other religious traditions.  During his defense of the Gospel, Paul quotes two Greek philosophers in his argument:  Epimenides and Aratus.  What is surprising is that he not only quotes them, but affirms the viewpoints that they espoused, using them as a way to build his own case for the Gospel.  While Paul did not agree wholesale with the worldviews of either of these philosophers, he acknowledged that there was some truth to what they taught and he wanted to affirm that.

In Paul, we see that it is possible for evangelicals to affirm some of the truth claims of other faith traditions where those claims align with our own.  This can be a building block toward mutual understanding and respect, as well as a platform from which to begin working together.  Again, it is important not to compromise the Gospel message, but it is also possible to affirm areas of commonality.

As such, evangelicals should have a curiosity about and a desire to grow in their understanding of other world religions.  Interfaith dialogue is a brillant place to start because it begins with a place of sharing and is born out of a desire to increase understanding across faith lines.  As such, evangelicals should not fear entering into such spaces, but can do so with a desire to learn.

CONCLUSION

Again, these were only a few passages among several that I believe can given evangelicals a basis for positive interfaith engagement.  What we see here is that it is possible to remain true to one’s religious convictions while also seeking understanding and building relationships with people from other faith backgrounds.  Furthermore, it is a part of our calling to work together for the betterment of society around us.  Again, doing so does not compromise our core obedience to the Gospel, but can actually serve as a springboard for living it out more faithfully (more on this in coming posts).

In my next entry, I will highlight some of the opportunities and barriers that I see, as an evangelical, to interfaith work.  So stay tuned.

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