His by Another Name

The concept of Gentiles turning to Christ and being saved was a huge breakthrough in the early church. The validity of it was questioned and debated, and the early believers argued over how Jewish a Gentile convert needed to become in order to be saved (read Acts 11 and 15). Proof of Cornelius’ salvation was shown by the coming of the Holy Spirit without him converting to Judaism, which Peter acknowledged at one of the councils. “God, who knows the heart, showed that he accepted [the Gentiles] by giving the Holy Spirit to them, just as he did to [the Jews]” (Acts 15:8 ). It was eventually concluded that Gentile believers did not need to be subject to the Jewish law, “for the law was given through Moses; grace and truth came through Jesus Christ” (John 1:17).

Although his disciples possibly didn’t understand it at the time, Jesus often talked about salvation for all people—even non-Jews. “I am the good shepherd; I know my sheep and my sheep know me—just as the Father knows me and I know the Father—and I lay down my life for the sheep. I have other sheep that are not of this sheep pen. I must bring them also. They too will listen to my voice, and there shall be one flock and one shepherd” (John 10:14-16). Jesus mentioned he had other sheep in a different pen. I believe he was referring to those among the Gentiles who would call on his name. I also believe that it includes those among the Muslims who are seeking after God.

Muslim ministry is a controversial subject—much like Gentile ministry was with the early church. Being a Muslim means more than being an adherent to Islam; it also encompasses his culture, family, and lifestyle. Thus, missiologists debate on how much of his “Muslim-ness” one can keep once he accepts Christ. Some believe that Muslim converts can continue to be known as Muslims—Muslims who follow Jesus Christ. They believe it’s okay to continue going to the Mosque for worship, pray in the same manner, use the Qur’an to point to Christ, and observe the same traditions and observances as in Islam. They support this view because of how the early Christians continued going to the synagogues and observing the Jewish traditions, using the words of the prophets to point to Christ.

Yet others argue that this causes too much syncretism—that the gospel is lessened, even lost. They believe that Muslim converts should be known as Christians, stop going to the Mosque, and adapt to new styles of worship and traditions. They hold that it is important to be different in all ways to make it clear that the Muslim convert has become a Christian and is no longer following Islam.

These are two examples of Muslim ministry styles, and there are many views that fall between them. What I see in common with these views is that all want to see Muslims come to know Christ as their Savior—that salvation comes through him alone. And whichever style is being used, I am seeing God is at work among the Muslims and many are coming to know Jesus as their Savior. “I revealed myself to those who did not ask for me; I was found by those who did not seek me. To a nation that did not call on my name, I said, ‘Here am I, here am I’” (Isaiah 65:1).