Is Islam More Political Than Christianity?

In answer to this question, therefore, we can never get away from the contrast between the lives of Jesus and Muhammad. One of the temptations during the 40 days in the wilderness (‘all the kingdoms of the world in their glory … I will give you, if you will only fall down and do me homage.’ (Matt 4:8-9 REB) may have been the temptation to seek political power. But if the kingdom of God, the kingly rule of God, means anything, it can’t simply be about me and my relationship with God. Jesus said to Pilate ‘My kingdom does not belong to this world’ (John 18:30). But if his followers are called to be salt and light in the world, how are the values of the kingdom to be expressed in communities and in society as a whole? If we are critical of the political agendas of some Muslims, we dare not abandon the public sphere to secularists and Muslims. Christians must have a clear vision of the kind of just and caring society we want to live in. And this must have something to do with public life and politics.

Christian Heritage and the Rise of Islam in Somalia

The idea that Christianity is the white man’s religion exported to Africa recently is a vast misconception that is deeply detrimental to missionary efforts across the continent. Very early Arab sources indicate a Christian presence in Somalia beginning in the 10th century. It is speculated that Christianity remained in Somalia as late as 1500 until Islam overtook and became the religion of the nation.

ISIS: Un-Islamic or True Islam?

There are typically two responses to ISIS. ‘ISIS has nothing to do with Islam’ or ‘ISIS are the real Muslims’. It’s easy to understand why so many Muslims—especially in western contexts—dissociate themselves from ISIS. They are thoroughly embarrassed to think that non-Muslims around them might assume that because they are Muslims, they must have some sympathy with ISIS and all that it is doing. They therefore argue that many of the practices of ISIS are completely un-Islamic, even anti-Islamic and cannot be justified by the legal traditions that have been developed over many centuries.

At the other extreme there are many Christians—and, dare I say, especially evangelical Christians—who believe that ISIS is much nearer to the spirit and practice of early Islam than moderate Muslims of today. They point to particular verses in the Qur’an (e.g. about beheading, crucifixion and slavery) and passages in Hadith literature, the biographies of Muhammad and legal texts to show the connections between the brutalities of ISIS and early Islamic texts.

Both of these approaches are thoroughly unhelpful and need to be challenged.

The Difficulty of ‘Do Unto Others’

This article originally appeared on The Acts 2:11 Project:

As Christians involve themselves – for good and for bad – in the divisive politics and cultural struggles of our nation, it is assumed they do so to preserve and advance a moral ethic consistent with Scripture.

Unfortunately, it can be easy to forget one of the central marks of this morality: ‘Do unto others, as you would have others do unto you.’
This command, and it is necessary to remember it is an active imperative, concerns many issues of the day. I would submit that current Muslim-Christian relations illustrate this selective memory, and the Middle East provides a useful mirror.