The last session in this series gives more ideas for leading Muslims to the point of knowing Jesus and beyond. A section on reaching Muslim students is also appropriate for outreach to Muslim students studying in Western universities.
The last session in this series gives more ideas for leading Muslims to the point of knowing Jesus and beyond. A section on reaching Muslim students is also appropriate for outreach to Muslim students studying in Western universities.
Courses and books on Muslim Women are often seen as peripheral materials. This is odd when you consider that women make up at least half the Muslim world, amounting to one billion people. Because the Muslim world is largely gendered, the world Muslim women inhabit is largely invisible to many of the men running courses and writing books around the world. I don’t mean that women are not visible and active in public places, along with men—they are in most Muslim countries today. But the rules that guide their interaction, behavior, the topics they discuss, and the themes that shape both their religious and personal experience are different from those of Muslim men. They are two different communities occupying the same space.
In his book, “A Wind in the House of Islam,” David Garrison seeks to understand and describe the people movements to Christ that are increasingly taking place throughout the Muslim world (6). According to Garrison, eighty-four percent of all the movements to Christ – defined as at least one thousand new believers or one hundred new churches within two decades (230) – have taken place in the 21st century (226). Though Garrison admits that these movements represent a very small, “statistically almost insignificant” fraction of the Muslim world, he sees this recent development as a potential “hinge moment in history” (232) that may lead to the “Day of Salvation for Muslims” (252). In response to this new move of God in the Muslim world, Garrison aims to ascertain how God is bringing Muslims to faith in Christ (24). He hopes his study will equip the church to better participate in what God is doing, encourage Muslim converts, and inspire Christians to become more engaged in Muslim outreach (41). In this paper, I will review this important study by briefly summarizing its contents and then seeking to assess its strengths and weaknesses in accomplishing Garrison’s aims.
Let me turn to what the Bible has to say about speech to see if it supports absolute freedom of speech, limited free speech, or something else. Here are five passages that help us understand how God wants us to speak:
1. Ephesians 4:29—Let no corrupting talk come out of your mouths, but only such as is good for building up, as fits the occasion, that it may give grace to those who hear.
Interpretation: While we are free to speak, we should consider the effect on others. We need to ask if it will be experienced as grace by those who hear it.
Application to Garland, TX: Would Muslims–or anyone, for that matter–hear Pamela Geller’s exercise of free speech as giving grace? Did her speech build up or tear down? How people hear speech is surely relevant in deciding whether it promotes grace and avoids a corrupting influence.
2. Colossians 4:6—Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person.
Interpretation: Again, God offers the “gracious test.” The salt image suggests that speech should be pleasing to the one who hears it.
Application to Garland, TX: Does Geller’s speech pass this test and did hearers experience it this way? Is there a way to speak truth so as to increase the likelihood that it be taken graciously?
3. James 3:10—Out of the same mouth come praise and cursing. My brothers and sisters, this should not be.
Interpretation: It seems that part of what we say can be praising and part can be cursing, but God doesn’t want us to mix them.
Application to Garland, TX: Is it possible that Geller rightfully praises freedom of speech and at the same time uses the kind of speech that incites violence? Is it possible that mixing the two pollutes praise? Does her way to praising freedom of speech end in death and dilute the beauty of her love for freedom of speech?
4. Proverbs 15:1—A gentle answer turns away wrath, but a harsh word stirs up anger.
Interpretation: This is quite clear. Gentle speech increases the likelihood of dissipating anger, whereas harsh words tend to stir up anger.
Application to Garland, TX: Isn’t this exactly what happened? The harsh exercise of free speech stirred up violent anger. In other verses, God acknowledges that we will get angry, but wants us to control it, and not to hang on to it. Geller’s free speech was hateful and angry and this resulted in an even angrier response.
5. 1 Peter 3:9—Do not repay evil with evil or insult with insult. On the contrary, repay evil with blessing, because to this you were called so that you may inherit a blessing.
Interpretation: These are difficult words. As much as we may want to respond to anger with anger, evil with evil and insult with insult, we are told not to do so. Holding our tongue and controlling our actions lead to blessing. The words and actions of radical Muslims are evil, and while we are tempted to respond with anger and insult, that is not in keeping with God’s will. When that happens we fail to be the people God would have us be. We must not use the evil of others to justify our own anger and insulting speech.
Application to Garland, TX: A better exercise of free speech might have been to get people together, pray for radicals, and offer loving words. At the same time we should renounce the evil to which we are all prone. Why? Because fire added to fire will surely burn the house down, and too many houses have already been destroyed by fire.
Pamela Geller, and those who drew insulting pictures of Muhammad, are guaranteed the right to do so by the U.S. Constitution. But those who love God and desire to follow his word prefer a different response. We desire to draw a loving picture of Jesus and offer it to radical Muslims regardless of their response. It isn’t easy, but we are take up our cross and follow him. “Easy” is not the word I would use to describe the picture of Jesus on the cross.
The greeter at the door completely ignored her, as did others. Wandering around in an attempt to find her own way she felt like a leper and a pariah.
Wondering what would happen if a Muslim had a dream about Jesus and wandered into a church, she teamed up with a Muslim female friend for a scary experiment. (The Muslim friend said she would be terrified to try such a thing herself.) They decided to attend a church as first-time visitors. She wore a hijab (head covering), while her American-looking Muslim friend discreetly sat two rows back, and took notes. It didn’t go well. Someone (probably a plain clothes police officer) practically sat in her lap throughout the service! As Islamic radicals continue to carry out unspeakable acts of violence, Muslims will become increasingly feared, hated and shunned in Western society. Knowing how Jesus responded to Samaritans in his day tells us how he would want his followers to reach out to Muslims today.