{"id":2911,"date":"2006-11-10T08:50:27","date_gmt":"2006-11-10T08:50:27","guid":{"rendered":"https:\/\/pulseofministry.md\/?post_type=articles&p=2911"},"modified":"2024-06-06T10:30:15","modified_gmt":"2024-06-06T10:30:15","slug":"i-dialogue-because-i-love-muslims","status":"publish","type":"post","link":"https:\/\/pulseofministry.md\/ru\/i-dialogue-because-i-love-muslims\/","title":{"rendered":"\u201cI dialogue because I love Muslims.\u201d"},"content":{"rendered":"

\u201cI dialogue because I love Muslims.\u201d <\/strong><\/span><\/h2>\n

Interview with dr. David Shenk<\/span><\/p>\n

<\/strong><\/h2>\n

Dr. Shenk, thank you for visiting the College of Theology and Education. Please tell us a little bit about yourself, your educational and teaching background as well as about your area of expertise.<\/strong><\/span><\/p>\n

My parents were Mennonite missionaries among the Zanaki people of Tanzania.\u00a0 That is where I was born, and seeing Jesus Christ transform lives and the Holy Spirit creating a church among a people that never heard of Christ before was profoundly formative for me.<\/p>\n

I acquired my university education in the United States: a first degree in theology and social studies from Eastern Mennonite University; an M.A. and Ph.D. from New York University focusing on religions, social sciences with an interest in anthropology.<\/p>\n

For ten years my wife, Grace, and I served with Eastern Mennonite Missions in Muslim Somalia where I gave leadership to the emerging Mission educational program; that was a way to gain trust with the Muslims of Somalia\u2014we developed excellent educational programs elementary through secondary.<\/p>\n

We have served in mission in Somalia, Kenya, the USA, Lithuania, and at present I serve internationally in teaching engagements particularly related to Christian presence and witness among Muslims.\u00a0 My life vocation has included three complementary focuses: pastoring and church planting; missions and educational administration; teaching elementary through graduate school.\u00a0 My last full time teaching engagement was as professor in theology at Lithuania Christian College, where I served as academic dean.<\/p>\n

How did you become a Christian? What people or books were most influential in your formation as a Christian?<\/strong><\/span><\/p>\n

When I was a child, at a missionary retreat, there was a children\u2019s hour when a missionary told of Jesus the Savior.\u00a0 That night I could not sleep, and so I went to my parents\u2019 bed room and knelt with them in prayer confessing before Jesus that I was a sinner in need of his forgiveness and salvation.\u00a0 With great joy I returned to my bed, and early the next morning went alone to the nearby church, where I covenanted with God to follow Christ all my life.<\/p>\n

During my childhood the Holy Spirit moved across East Africa in a mighty revival; these newborn Christians walked in daily repentance, met in small fellowship groups to confess their sins, encourage one another in the Way, and fellowship around the Word.\u00a0 This calling to walk with Christ in daily repentance and in fellowship with brothers and sisters has formed me.<\/p>\n

The Bible is the most formative influence on my life; as a child I began to read the Bible daily with a goal of reading through this life-giving Word of God yearly.\u00a0 In my college years I discovered C. S. Lewis\u2019s books; his impact on me has been decisive.\u00a0 In my missionary career the writings of, Lesslie Newbigin (Reformed missionary in India) and Kenneth Cragg (Anglican missionary among Muslims) have been powerfully formative.\u00a0 African brothers and sisters have been a precious gift; the preaching of Elisha Nykitumu and Zedekia Kisare was impactful.<\/p>\n

However, most influential were my father and mother who loved Jesus Christ and in obedience to his call served as missionaries in Africa.\u00a0 Every evening we children would gather around mother who with the light of a kerosene lantern read Bible stories and explained the Word to us.\u00a0 She was a wise disciple of Christ.\u00a0 My father was an evangelist; sometimes I accompanied him on his little moped to remote villages as he took the Gospel form hamlet to hamlet.<\/p>\n

You are well-known for your dialogue with Muslim friends. Could you outline the main goals that you are pursuing in such a dialogue?<\/strong><\/span><\/p>\n

Several years ago the Muslim Student Association of the United Kingdom invited me to six major dialogues with a well known Muslim theologian.\u00a0 When I arrived at Heathrow, I asked my hosts why they had invited me.\u00a0 They said, \u201cWe have invited you because in your books we have discerned that you respect us Muslims and you believe the Gospel.\u201d I am grateful for that discernment by Muslims.\u00a0 I dialogue because I love Muslims, and yearn that Christians and Muslims would develop trusting and peace-building relations.\u00a0 I dialogue because there is much that I can learn from Muslims.\u00a0 I also dialogue because I yearn to be a faithful witness for Jesus Christ\u2014I pray that in dialogue I will faithfully commend Christ, that the Holy Spirit will reveal Christ, and that Muslims will repent, committing their lives to Jesus Christ.<\/p>\n

My life motto is 1 Peter 3:15: \u201cBut in your hearts set apart Christ as Lord.\u00a0 Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect.\u201d<\/p>\n


\n<\/strong>How do you think a Christian can witness to a Muslim believer about Christ most effectively?<\/strong><\/span>\u00a0<\/strong><\/p>\n

Every Muslim needs a Christian friend.\u00a0 There is no better way:\u00a0 genuine, caring, friendships. Of course, Christian compassion ministries are significant.\u00a0 So is the life-style of Christians who are faithful to Christ, and their joyous witness to salvation.\u00a0 Most Muslims never read a Bible; however, they do read the lives of Christians who are Christ\u2019s letter from heaven (2 Corinthians 3:3).<\/p>\n

There are serious Muslim misunderstandings of the Gospel.\u00a0 These must be addressed.\u00a0 For example, we do not believe that God had a consort (wife) through whom the Son of God was born!\u00a0 It is necessary to correct such misunderstanding so that Muslims can hear the Gospel. There are many signs of the Gospel with within the Qur\u2019an, as for example, the statement that Jesus is the Word of God (kalimatuallah)<\/em>.\u00a0 We invite Muslims to explore what the Bible says about Jesus who is the Word of God.\u00a0 An effective tool can be Bible study courses that are contextual to the Muslim world view.<\/p>\n

How can a Christian person use the Qur\u2019an to preach the Gospel of Jesus Christ without compromising the authority of the Bible?<\/strong><\/span><\/p>\n

The Qur\u2019an denies the incarnation, crucifixion, and resurrection of Jesus Christ.\u00a0 So we cannot preach the Gospel from the Qur\u2019an.\u00a0 However, there are hints of the Gospel within the Qur\u2019an.\u00a0 I view these hints as signs of truth; they are not the fullness of truth, but signs. Amazingly the Qur\u2019an commands Muslims to go to the People of the Book (Jews and Christians) and ask them what their scriptures say, and this will clarify the meaning of the Qur\u2019an.\u00a0 So I point out signs of the truth of the Gospel that are in the Qur\u2019an, and invite Muslims to hear what the Bible says about these signs.<\/p>\n

For example, the Qur\u2019an proclaims that Jesus is the Messiah; that is true.\u00a0 But Muslims do not know what that means until they meet Jesus of the New Testament.\u00a0\u00a0 Without Biblical revelation, a Muslim cannot know the meaning of this sign of truth.\u00a0 That is why I invite Muslims to explore what the Bible says about the meaning of Jesus as the Messiah.\u00a0 I confess before Muslims that the Bible is the authority from which we give witness, and the Qur\u2019anic signs of truth are only fully revealed in the Bible.<\/p>\n

 <\/p>\n

How is Christian soteriology different from Muslim understanding of salvation?<\/strong><\/span><\/p>\n

Muslims do not have a soteriology.\u00a0 Islam teaches that people are naturally good and do not need salvation; we only need guidance. Some years ago a Muslim friend, Badru Kataregga, and I wrote a dialogue.\u00a0 He refused to write a chapter on salvation; I wrote a chapter about salvation, but not Kataregga.\u00a0 Instead he wrote on the submission to the will of God that gives peace.<\/p>\n

Muslims perceive of a balance scales.\u00a0 The good we do goes on one side and the mistakes that we sometimes make on the bad side.\u00a0 No one can know which side is going to win out at the final judgment. The Christian witness of forgiveness of sins, the assurance of heaven, the joy of God\u2019s grace lavished upon us in Christ, this is a witness that astonishes Muslims. Muslims sometimes comment that that Christians seem to be having a party when the meet for worship.\u00a0 That is true.\u00a0 Wherever we celebrate the grace of God and the assurance of salvation, there is joy, there is a party.<\/p>\n

 <\/p>\n

What are some of the books on Islam and Christianity that you have written? In what way could they be beneficial for our readers?<\/strong><\/span><\/p>\n

Three books are especially relevant for a Christian who wants to understand Muslims. A Muslim and A Christian in Dialogue<\/em> with Badru Kataregga (Herald Press, 1997). This is distinctive for I share my faith, and my Muslim friend responds, and he also shares his faith with my responses.\u00a0 This book is now being published by Bibles for All<\/em> in Russian.<\/p>\n

Journeys of the Muslim Nation and the Christian Church, Exploring the Mission of two Communities<\/em> (Herald Press, 1993). This is a comparative exploration of the theologies that form the Muslim and Christian commitment to mission.\u00a0 When we look at the Gospel in the light of the forthright Muslim alternative to the Gospel, this helps to open our eyes to the amazement of the Gospel.\u00a0 This book seeks to equip Christians for witness among Muslims.<\/p>\n

Anabaptists Meeting Muslims, a Calling for Presence in the Way of Christ<\/em> (Herald Press, 1995). I am one of three editors in this volume with some 50 presenters.\u00a0 It explores the story and the learning of Anabaptists in their commitment to presence and witness among Muslims.\u00a0 Most chapters are relevant to anyone committed to faithful witness among Muslims; key issues are identified in helpful ways. Two publications that are available at Eastern Mennonite Missions are especially for Muslims.<\/p>\n

The People of God<\/em>. A Bible study course for Muslims that has been well received; it is now available in about 45 languages. The Holy Book of God<\/em>. A booklet that explains Biblical authority for Muslims who claim that the Bible is corrupted.<\/p>\n

 <\/p>\n

From your experience of teaching at Lithuanian Christian College and other Evangelical theological schools, tell us what are the major challenges that you think Christian education in the former Soviet Union is facing?<\/strong>\u00a0<\/strong><\/span><\/p>\n

The phenomenal development of leadership training centers throughout the region in the past 15 years is astounding!\u00a0 Truly this is the Lord\u2019s doing.\u00a0 The energy and focus that are being poured into these institutions and the fruitfulness of the graduates who are now serving with such blessing within the growing churches and church plantings across the region is remarkable.\u00a0 For me it is a joy indeed contributing in small ways in several of these institutions.<\/p>\n

Of course there are challenges.\u00a0 An obvious challenge is the significant reliance on external funding, which persists because the economies of the region are still languishing.\u00a0 If the external economies were to experience a downturn and external financing decline significantly, this would demand extraordinary creativity to keep dynamic leadership training programs functioning.<\/p>\n

A more subtle challenge relates to indigenous\/contextual theology and ecclesiology.\u00a0 Made in the West is not the best!\u00a0 The churches throughout the former Soviet Union have been tested in fire; their journey in faithfulness and the theological and ecclesial foundations that nurtured these churches must be the bedrock of authentic theology and ecclesiology.\u00a0 Made in the West theology is largely irrelevant and boring.\u00a0 However, when our theologizing is dynamically engaging the local context it is an exciting and captivating life-giving journey.<\/p>\n

A further challenge is that, as the churches build upon their experience of faithfulness in suffering, there is the need to avoid becoming trapped in a traditionalism that smothers new life and creativity.\u00a0 That is the special challenge of leadership training. How can leadership training institutions maintain the trust of the church that cherishes the traditions that have served so well in the past while the institution is committed to forming leaders for the post modern era that is so powerfully impacting the young people?\u00a0 The paradox of trust-building while equipping leaders for the 21st<\/sup> century is a daunting challenge.\u00a0 Both must happen if the training programs are to be fruitful in equipping effective leaders.<\/p>\n

Interview by Oleg Turlac.<\/em><\/p>","protected":false},"excerpt":{"rendered":"

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