And he said unto them, Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned. Mark 16:15,16
Instead of obeying the words of our Lord by witnessing, preaching the gospel, and sharing the truth, some Mennonites recently prayed with Muslims for peace, and then participated in the Hegelian dialectic process with them over dinner.
A five year long effort recently resulted in an evening of making placards and posters for “A Joint Muslim- Christian Public Prayer for Peace,” to be held on April 16 in front of the Vancouver Art Gallery. Muslims and Christians stood together to pray for peace in the nations of the Middle East. About 100 Mennonites and Muslims got together for dinner and poster making at Peace Mennonite Church on April 9. (…)
While the group ate, Mennonites listened to their Muslim tablemates share about their lives and their faith. The Mennonites, in turn, shared about their faith and what it means to live as a follower of Jesus (Isa in Arabic).
Both communities were equally represented at each table, with a facilitator encouraging
tablemates to engage in dialogue by asking questions such as, “What was it like to grow up in your particular Muslim/ Christian community/family/culture
?” “What does your faith mean to you?”
“What are some regular practices that are a part of your faith as a community and/or individually?”
Muslims, Mennonites, act together, for peace
This is a classic example seen in too many church settings today, and always includes the following:
“…a diverse group of people (in the church, this is a mixture of believers (thesis) and unbelievers (antithesis), gather in a facilitated meeting (with a trained facilitator/teacher/group leader/change agent), using group dynamics (peer pressure), to discuss a social issue (or dialogue the Word of God), and reach a pre-determined outcome (consensus, compromise, or synthesis).”
Also mentioned in the above Live For Peace article is how the Mennonites referred to Isa, the Muslim’s Jesus, in order to appear to be on the same ground. But do they know that this Isa not the Jesus of the Bible?
“…truly Born again Arab believers normally address Jesus as ‘Yesua Hamesa’…(the Islamic name for Jesus who is not the Jesus of The Gospels because Issa is not God’s Son)…”
This typical dialogue process generally achieves its intended goal so well that soon the Christians participating believe they are on common ground with other religions, even though Jesus said “I am the way, the truth, and the life: no man cometh unto the Father, but by me..” (John 14:6).
Though it seems hard to believe, many are being deceived today through dialogue methods intended to bring about compromise and interfaith unity. This is not the only recent dialogue between Mennonites and Muslims, as seen in these recent news articles:
Mennonite theologians meet with Iranian Muslim clerics
Winnipeg Free Press
It sounds like a page out of a book called Ecumenical Jihad, where author Peter Kreeft calls for ecumenical union with Islam to morally redeem society, arguing that others have salvation and without a personal saving faith in Christ (see Our Regretful Inability To Become A Signatory -The Manhattan Declaration). Whether knowingly or out of ignorance, some Mennonites are entering into this union.
Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? 2 Cor. 6:14
Signatories to make Menno roll over
Mennonite and Muslims
Does God care what He is called – Can a Christian to call God by his Islamic name?
What Is Ecumenical Jihad?
The Myth of Islamic Tolerance
Islamic Extremism: The Five Deceptions of Islam
A Response to a Pastor of political correctness
Peace at the expense of truth.
In the November 2011 MB herald is a page of quotes entitled Overheard which includes the following:
“Large communities of Muslims and Christians in the world will continue to make the best case they can for their faith communities. Polemic will continue. But polemic need not lead to acrimony. Will the partners in the conversation be able to respect each other in spite of their disagreements? The first act of respect for the partner is to acknowledge difference.” – Gordon Nickel, “‘A Common Word’in Context,”
“If I don’t speak with you, my judgment abut you might be wrong. When we sit around the table and talk, my judgment about you is correct because I understand you and you understand me.”
-professor Maryam Esmaeili, on MCC’s 10-year-old inter-faith dialogue between Mennonite and Muslim scholars
“Christians recognize that the gospel both challenges certain aspects of cultures, Christians are called to respect all people. Christians are also called to discern elements in their own cultures that are challenged by the gospel.”
-“Christian Witness in a Multi-Religious World: Recommendations for Conduct,” a document signed by the World Evangelical Alliance, World Council of Churches, and the Vatican, representing more than 90 percent of the world’s total Christian population
“Any evangelicalism is love. If we show real love, they will be drawn to Jesus. I have 500 Muslims in my church. I have never ‘evangelized’ them. I never go knocking on their doors. But what we have done is show them real love and kindness in our church’s ministries of compassion – food distribution and the like. They see that we as Christians care about them and they want to come and worship as we do.”
-Andrew White, the “Vicar of Baghdad”, in Christianity Today, September 2011
= = = = =
“Friendships between Muslims and Christians are blossoming across the globe. In these situations, it isn’t only two life stories that collide, but entire generational histories. Worldviews bump up against each other, words mean different things, cultures clash, and collective memories can cause rifts.
Despite these challenges, however, Muslims and Christians are finding ways to share life together.”