More and more, people of other faith traditions are settling in Canada and the United States and becoming our neighbours. As we navigate a changing world and society, we are seeking to integrate witness and dialogue—but how do we best approach interfaith dialogue?
We in the West (North America and Europe) have traditionally emphasized a sin/guilt/innocence/righteousness paradigm of salvation. It is time to expand our paradigms. Jesus’ healing is about sin, yes, but also about shame, defilement, and fear.
By studying the Bible, I hope to deepen my faith in God. By studying the Quran, I hope to better understand the religious experience of my Muslim friends, so that I can share with them my understanding of truth as it is found in the Bible.
From time to time I receive emails from concerned church members over controversial Bible translations. The translations in question are seven Wycliffe/SIL projects in Muslim contexts. At the center of this controversy are the names God the Father and Son of God, which we call divine familial terms.
As the CRCNA undertakes more of an active role in inter-religious dialogue in North America, we can learn a lot from our Christian and Muslim friends in Egypt. Egypt has a long history of Christian-Muslim interaction, and in the end, most Egyptians, whether Muslim or Christian, see themselves as Egyptians first.
In Acts 17:23-24 Paul makes reference to an altar with the inscription: “To an Unknown God.” Paul then proceeds to describe who that God is, as he has revealed himself through his Son Jesus Christ. In doing this Paul uses a bridge to the Gospel from another faith (in this case Greek polytheism).
Once a month I attend a prayer meeting to pray for Muslims in my city of Hamilton, Ontario. There are about 30,000 Muslims in my city. Close to me, in Toronto and Dearborn, Michigan are many more Muslims. As we pray I am struck by the faithfulness of one woman who hosts our meeting.
In 1998, newly married, my wife, Nelly, and I attended a small French- speaking church, Eglise St. Marc, and became friends with the many missionaries studying French to minister in French- speaking West Africa. Although we had no intentions of becoming cross-cultural missionaries, we were young, idealistic and ...