Ecumenism

Adapted from Voice, Mar/Apr 2015. Used with permission. Read Part 1.

God gave this warning to Israel as they were about to enter the Promised Land filled with Canaanites:

Take care that you be not ensnared to follow them, after they have been destroyed before you, and that you do not inquire about their gods, saying, ‘How did these nations serve their gods?—that I also may do the same.’ You shall not worship the LORD your God in that way, for every abominable thing that the LORD hates they have done for their gods, for they even burn their sons and their daughters in the fire to their gods. (ESV, Deut. 12:30-31)

The Quran certainly does believe in replacement, not only of the Jews and Israel but also of the Messiah and His Church, replacing them with Islam’s own prophet and book. But the Bible clearly teaches: “For there is one God, and there is one mediator between God and men, the man Christ Jesus” (1 Timothy 2:5).

From Voice, Mar/Apr 2015. Used with permission.

We need to make Bible believers aware of a new ecumenical trend called Chrislam, which attempts to reconcile Islam and Christianity based on shared common beliefs. It is a pattern developing in Christian-Muslim interaction with the goal to bring acceptance of Islam as a peaceful religion while rejecting the uniqueness of Biblical Christianity. In this article I will try to inform the readers as to how has this come about, what we should make of this trend and suggest how we might respond.

History of Chrislam

Due to religious tensions between Christians and Muslims in Nigeria in the 1970s, a group was formed that embraced both the Bible and the Quran as holy books of faith and this group held both combined and separate services to meet everyone’s background. The leaders believed they had special angelic revelation to create this syncretism of religions.¹ A similar grouping developed in 1993 following the Lebanon-Israel conflict. Several Catholic, Orthodox, and Muslim leaders formed the “Islamic-Christian National Dialogue Committee” to promote understanding and dialogue between religious groups.²

It is evident that leading neo-evangelicals believe that our main goal is to eliminate doctrinal distinctives and to emphasize unity among those claiming to be believers.

One of the basic ideas of today’s philosophy of ecumenical evangelism is that love is more important than doctrine. Ecumenical evangelists say that doctrine divides, whereas love unifies. What does the Bible say? Is it true that in the New Testament love is more important than doctrine, or truth?

In the so-called “love chapter,” we are told: “Now abide faith, hope, love, these three; but the greatest of these is love [agape]” (NKJV, 1 Cor. 13:13). Some say—“That settles it: love is supreme!” But when we examine this chapter more carefully, we discover that truth is also mentioned. In v. 6 we are told that love “rejoices in the truth.” In other words, faith, hope and love are virtues, but truth has an altogether different status. It is the frame of reference, the foundation, the atmosphere without which virtues such as love cannot exist at all.

Love “rejoices in the truth.” Why? Because without truth to define, interpret, protect, guide and channel it, love can become a total disaster. We dare not place truth on the same level as virtues. Virtues would shrivel up and die if it were not for truth.

Here is an example from the natural world. We cannot imagine life on this planet without water. Water is absolutely essential for life—as long as it stays within proper channels, such as canals, aqueduct and pipes. But when water gets out of control, it is the second greatest catastrophe that can happen to this planet—second only to fire. On the one hand, it is an absolute blessing, but on the other hand it can be a total disaster. So it is with love.