[AWR Editor: Muslims are frequently confronted with a [western] Christianity that appears harsh and negative to Islam. Many Muslims know of the negative and even offensive statements of US Evangelical leaders such as Rev. Jerry Vines, Rev. Pat Robinson and Rev. Franklin Graham, people who also call for Christian missionary activities among Muslims and thus give the impression that western Christians in general and their missionaries in particular are linked to an aggressively negative attitude to Islam. This has resulted in earlier articles in AWR, 2004, week 50, art. 26-29. It is in this light important to present the views of Andreas Baumann who shows that being an advocate of Christian missionary work also can result in a critical self-reflection. He represents a view that is today not often heard in Christian circles. We are pleased German intern Monika Zickelbein has summarized Baumann's German book in English and thus make this unusual view known to a wider public outside the German speaking world.]
In his publication Der Islam - Gottes Ruf zur Umkehr? Eine vernachl?ssigte Deutung aus christlicher Sicht, [Islam - God's call to Christians for repentance? A neglected interpretation from a Christian point of view] (published in 2003 by Brunnen Publishing House, Basel) Andreas Baumann takes a critical look at the 1400-year-old history of Islam and Christianity. Baumann, a protestant Christian, who studied theology and missiology at St. Chrischona and Columbia International University and is currently writing his dissertation at the University of South Africa, asks uncommon questions about the role of Christianity regarding Muslims and the Islamic faith.
The author blames Christianity and its failures for the rise of Islam in 7th century. On the basis of a Christian understanding of history, Baumann's main question is whether or not Islam is God's call to Christians to repent. The German theologian answers this question with a clear 'yes' and argues that many Christians, throughout the centuries, also understood Islam as God's call for repentance. Reminding Christians of this almost forgotten theory is Baumann's serious intention. He presents his arguments from a self-critical point of view and calls for an honest Christian debate on Islamic faith - which would include an honest debate on Christian faith, too. Bauman admits that his explanations are in parts one-sided and fragmentary, stressing that his intention is neither to condemn nor justify Islam. However, he describes Islam as a religious meander and - according to the criteria of the Bible - as an anti-Christian religion, because Islam denies the resurrection of Jesus Christ, a central tenet of the Christian faith.
After a very short overview of the triumphant rise of Islam during the Middle Ages, Baumann lists three Christian reactions towards the Islamic challenge of our times:
- resistance (banning of Islamist groups by a government)
- mission (witnessing the gospel with love, as well as practicing what is preached)
- dialogue (getting to know each other and establishing rules for living together)
The author points out that respect and love for Muslims are indispensable and necessary elements to witness the love of God. However, Baumann is of the opinion that an important element is missing, i.e. the Christian self-criticism and, as a consequence, inner repentance. He comes to the conclusion that Islam only came into existence because of the failings of Christianity.
In the next chapter Baumann develops his argument that Islam is a judgment from God for the failings of the Christian Church. He points out to the fact that God in the Old and New Testament intervened, with punishment and judgment, in order to show people their failures. The goal of this godly punishment was to bring up and to discipline mankind. The rise of Islam has to be understood as such an intervention. However, it does not supply proof of the truth of Islam.
The author goes back in time, quoting representatives of the Middle East churches who regarded Islam as God's call for repentance. In the 7th century, Coptic Bishop John of Nikiou saw the Islamic faith as a "punishment of God for the Byzantine Church" which oppressed other churches in the Middle East. Members of the Armenian Church shared this point of view. The Armenian historian Thomas Ardzruni compared the events in 852 A.D., when Armenia was devastated by Islamic troops, with the Biblical book of Joel. In this book huge swarms of grasshoppers and caterpillars devastate the land. This plague is explicitly understood as an "army of God" (Joel 2:25) and therefore as a punishment (Joel 2:12 - 14).
Another example is an 8th century Christian eyewitness who describes Governor al-Mansour's (Abbasid caliph from 754 - 775) crimes against the population of Mesopotamia. The Christian witness self-critically wrote: "…nobody escaped the tragedy, which happened during that time, because of our multiple sins." And John Wycliff (1330 - 1384), a critic of the English state church, predicted that the spread of Islam will continue as long as "the clergy does not return to the simple life Jesus lead."
Many centuries later, during the Reformation, when the Turkish army threatened Europe, Luther (1483 - 1546) called the Islamic advance "God's angry cane." Reformer John Calvin (1509 - 1564) regarded the war between Europe and the Turks "a sign of godly anger". He believed that "God wanted to drive forward a renewal of the church".
At the turn of the 19th century Europe became financially and economically very interested in the Orient. The German Emperor William II (1859 - 1941) tried to win the sympathy of the Islamic people by calling himself a "friend of Muslims". It can be seen that Protestant missionaries of this time came to the same conclusion about Islam as churchman in former centuries. In 1884 the English missionary Samuel M. Zwemer (1867 - 1952) wrote that "Islam can be seen as God's scourge and that it came as a punishment to the unholy and idolatrous church." Karl Meinhof (1857 - 1944), a German professor for African Studies asked in 1906 why Islam existed. In his point of view the answer was clear. Islam existed because the Christians in Middle Eastern did not follow the teachings of the Bible but worshipped idols, drifted into superstition, had fruitless arguments about theological questions and believed that they would be saved by their own works.
Even in the late 20th century, there are those who believe in this theory. Eberhard Troeger wrote in 1996: "Isn't the existence of Islam as a worldly and religious power up to this day, a judgment of God for the church which has left the ground of the Holy Scriptures?" The apostle Peter clearly states that the judgment of God will take place in his own house first (1 Peter 4:17). Troeger comes to the following conclusion: "The debate on Islam can only be understood as a call for repentance for the church as well as a call for missionary work."
In chapter four, which is titled "The failure of Christianity", Baumann refers to Juergen Kuberski who made study about Christianity during the time of the Prophet Muhammad. Kuberski mentions the following reasons for the 7th century rise of Islam:
- quarrels of Christians which resulted in different Christian sects fighting one another
- disagreement between Christians concerning important dogmas
- lack of Christian communities in Arabia
- lack of a Bible translation into Arabic
- unawareness of the receptiveness of Arabs towards the gospel
- introverted piousness of many Christians
- Christians' lack of knowledge of the teachings of the Bible
- outward shows of piousness like rites, images and symbols which gave the wrong impression of the Christian faith
- close connection of Christians with political power
Baumann look critically at Christianity and how it presented itself to Islam in the following 1400 years. He concentrates on a few examples which again show the failures and mistakes of Christianity. In the first place he mentions the dissipations of the Christian Church. In 1054 the Eastern Orthodox Church separated from the Western Church. An attempt in 1452 to reunite both churches failed.
Secondly, the author criticizes the Christian abuse of power. This can be seen clearly at the times of the crusades. Under the sign of the cross, Christians waged a 'holy war' on Muslims who lived in the "land of the Bible." In this context it is interesting to see that amongst the important motivations of the crusaders' were to convert Muslims and to reunite the Eastern Church with the Roman-Catholic Church. The author writes that the violence of the crusaders was "equally directed against Jews, Muslims and Christians of the Eastern Church."
The third point Baumann lists is Christians' failure to do missionary work, particularly in Islamic countries after the order to tell the gospel worldwide was rediscovered in the age of Reformation.
Baumann's fourth point is the failure of theology. Muslim scholars of the 19th century brought up claims that the Bible had been falsified by Christians over time. These Muslim scholars used works of western Christian theologians, who took an historical-critical approach, claiming that Christianity is implausible and untenable. These arguments continue to be used against Christianity today.
Baumann's last point deals with the church's long history of ill-treating Jews. This maltreatment reached its highest point during the time of Inquisition in Spain when those who refused to convert to Christianity were exiled or executed.
As a result, Baumann argues that his examples show that the failures of Christianity have left their mark on the Muslim-Christian history.
At this point - this is also very uncommon for an evangelical Christian theologian - Baumann lets Muslims speak about the way they perceive Christianity today. From their point of view the Christian faith presents itself as divided, as in the time of Muhammad. The unholy crusades have carved themselves on the Islamic conscience. The western, and in particular American way of life, and the efforts to spread this lifestyle around the whole world are regarded with suspicion by Muslims. They regard the western way of living as immoral and indecent, focusing on misuse of drugs and alcohol, revealing clothing, increasing number of divorces, weaknesses of family structures, lack of respect towards old people, sexual permissiveness etc.. The declining influence of the church is also perceived in a very negative way.
It is not surprising that Sayyid Outb, an ideologist of the Muslim Brotherhood, comes to the following conclusion: "Christianity has already played a major role and is no longer a positive factor in the reality of mankind, because the masses are guiding the church and the church is following without pangs of conscience and without defending their holiest sanctuaries and their noblest goals." As a consequence, Outb demands that "Islam has to rule, since it is the only positive and creative doctrine." From an Islamic point of view the lifestyle of western societies is a definite argument against the Christian faith and for Islam."
In 1943 Emanuel Kellerhals argued in his publication 'Islam, the temptation of the church' for a connection between the failures of Christianity and the characteristics of Islam. In his opinion the strong connection of (political) power and faith is the first characteristic of Islam: "That is one characteristic of Islam that it not only allows but gives the order to fight against unbelievers in order to spread the Islamic faith." Baumann draws attention to the fact that in the history of Christianity, fatal alliances between faith and political power existed. He criticizes these alliances and makes clear that Christians should follow the example of Jesus Christ - that is taking the way of suffering instead of using instruments of power.
The second characteristic of Islam is according to Kellerhals its claim to be 'a religion without mysteries', a totally logical and comprehensible religion. Baumann warns Christian theologians of overemphasizing the logic of thought. According to the Bible, he says, Christians will never fully understand the character and the actions of God since the human mind is limited.
Kellerhals speaks of the third characteristic as religiousness by law, i.e. the five pillars of Islam. Baumann writes that religious performances have always been a temptation for Christians who hoped to justify themselves before God. He makes clear that the Bible teaches that men will be justified by their faith and not by religious duties. Nevertheless, Baumann suggests that Christians should take Muslims as an example in regard of fulfilling their religious duties. He refers to Jesus' Sermon on the Mount in which he spoke of fasting, praying and giving alms. The author stresses that according to the Bible the motives for fulfilling religious duties are not to impress the public or God but come from an inner motivation which lies in Jesus Christ itself.
Before Baumann presents his results, he shortly sums up the eight problem areas he wants Christians to take into consideration before/when talking about the Muslim-Christian relationship:
1. Relationship with God
Baumann demands that Christians live their lives according to the Bible. He criticizes the discrepancy between the teachings of the gospel and the lifestyles of Christians today.
2. Religiousness
The author stresses the importance for Christians not to neglect their religious duties and to make sure they are fulfilled out of thankfulness for the sacrifice of Jesus Christ.
3. Western way of living
Baumann criticizes the western way of living, which he believes is not based on biblical values.
4. Theology
Baumann points out that in the 2000 year history of Christianity, a lot of mistakes and misinterpretations in the area of theology took place. He calls for Christians to gain a profound knowledge of their faith.
5. Unity of Christians
The author mentions the facts that the history of Christianity is full of diverse denominations, which sometimes leads to violent conflicts.
6. Influence on society
Baumann wants Christians to influence society and its values according to biblical instructions.
7. Judaism
The author regrets the hostility shown toward Judaism and Jews during the 2000-year-old ecclesiastical history.
8. Missionary work
Baumann accuses churches of not paying enough attention to missionary work among Arabs.
In the last chapter of his publication Baumann presents the only possible solution to the dilemma. He argues that repentance is the only way to make progress. For Christians who have failed (Baumann includes himself) it should not be a surprising solution, because in the Old Testament, God calls his people to be penitent and to return to the bond. In the New Testament, John the Baptist (Matthew 3,2) says: "Repent, for the kingdom of heaven is near." And Jesus Christ himself starts to teach in public with the same words John used (Matthew 4,17).
Baumann explains to the readers that the word "repentance" derives from the Greek word metanoein. In the New Testament this word has the meaning of "doing repentance from the bottom of one's heart". When speaking of repentance, the Bible not only demands a change of thinking but a change in a person's entire way of life. Repentance is the only way to have communion with God.
After having critically presented the failures of Christianity and having shown the only possible solution to lead a life according to God's will which will thereby attract others to Christianity, Baumann than tries to find an answer to the question of how Christianity should appear and present itself in order to help Muslims to overcome their opposition to Christianity and to be open for the gospel.
The author takes Francis of Assisi as an example for a convincing Christian way of living. Francis was the son of a rich cloth merchant and led a luxurious life when he was young. After making the decision to follow Jesus he abandoned his heritage and property and started taking great care of lepers. In 1219, during the crusades, he decided to travel to Egypt. There, where the Christian and the Muslim army stood vis-à-vis, he went unarmed to the Sultan to preach the gospel. On his way he was captured and threatened with death by the soldiers of the Sultan. However, the Sultan was impressed by the courage of Francis and allowed him to speak to him.
Baumann sees in this episode an example for a different Christendom. Francis of Assisi showed the secularized, profit and power-orientated church in the 13th century how to live a life as a disciple of Jesus Christ. He preached the gospel without violence and with a heart full of charity. The author suggests that modern Christians take Francis of Assisi as an example for their own lives.
At the end of his publication Baumann reconfirms that in his opinion, Islam only exists because of the failures of Christianity and that the Muslim faith is a call from God directed to Christians to do penitence. He concludes by asking Christians if they are willing to listen to God, if they are ready to practice real penitence and if they are prepared to welcome Jesus Christ once again into their lives.
Baumann's book, which was published two years after the attack on the World Trade Center, is an inconvenient and challenging one. The author was asked in an interview whether Christians would understand his argumentation when being confronted, almost daily, with terror caused by Islamic extremists. Baumann replied that he was sure that Christians reading this book with an open heart would understand God's message.
For open-minded Christians, the book offers a new and surprising way of seeing the Muslim-Christian relationship. For fundamentalist Christians it will be an annoyance.
Baumann provides the reader with a deep insight into 7th century Christianity and does not hesitate to name the wrongdoings of Christians. His aim is to create understanding and to promote dialogue between Muslims and Christians. Baumann stresses that he does not want to excuse Muhammad for founding a new religion and that God will hold Muhammad responsible for his actions. The author wants Christians to rethink their relationship with God, to turn from their wrongdoings and to show love and understanding to non-believers. He stresses the need for missionary work in Arab countries.
Baumann's book offers theological depths but nevertheless, it is pleasant to read. It has been well received in Christian magazines like "Factum", "Evangelikale Missiologie" and "Stimme der Maertyrer". Therefore, I recommend that Christians, as well as Muslims, read this self-critical and highly topical book.
Additional bibliography:
Baumann, Andreas. The Road of the Apostles: An extraordinary vision and its realization. Giessen: Brunnen Publishing House, 2003. (Original title: Die Apostelstrasse: Eine aussergewoehnliche Vision und ihre Verwirklichung)
Hönelsen, Rolf. In: factum 7/2003 (p. 12 - 19) zu: Baumann, Andreas. Islam - God's call to Christians for repentance? A previously disregarded interpretation from a Christian point of view". Basel: Brunnen Publishing House, 2003.
Troeger, Eberhard. In: evangelikale missiologie 20/2004 (p. 158) zu: Baumann, Andreas. Islam - God's call to Christians for repentance? A previously disregarded interpretation from a Christian point of view". Basel: Brunnen Publishing House, 2003.
Author unknown. In: Stimme der M?rtyrer 11/2005 (p. 2) zu: Baumann, Andreas. Islam - God's call to Christians for repentance? A previously disregarded interpretation from a Christian point of view". Basel: Brunnen Publishing House, 2003.
