Post 43-- Neo-Calvinism and Islam

This is a post with a difference. Well, actually every  post is unique, but this one is "more unique" than any other so far on this blog, the only one of its kind. It is an announcement of a conference that lies very close to my heart.  I am one of those Neo-Calvinists and I have published almost profusely as a Neo-Calvinist on Islam in Nigeria. So, I cannot resist the temptation to share this info with you. I only wish I had found out about it in time. I might have foregone our trip to The Netherlands I have told you about in the last two posts and used that travel budget to get me to Istanbul. Alas!  Money gone!

But here's the info anyhow. Perhaps some of you have the dough to fly there and attend. If you do, share your conference experience with me, please. If you wish, you should write it in a style that can be used on this blog and I will publish your report or comments.

                                                                          ===========


                                                        ANOTHER RELIGION? 

                                     Neo-Calvinism and  Islam 

                                                        at

                             Istanbul, Turkey 25-56 August, 2016 

 Theme: At the end of the nineteenth century, military and economic expansion in Africa, the Middle East and Asia brought Europe into contact with Islam. This interaction sparked European political debates on how to deal with different religions and cultures. 

The study of Islam was encouraged within the contexts of missiology and the science of religion, and missionaries were sent to the Arab world. A range of opinions on Islam within emerged within European Christianity, varying from a comparative view to radical rejection, from the need for conversion to the search for dialogue. 

The late nineteenth century was also the context for the development of neo-Calvinism: a movement that attempted to articulate an orthodox Reformed faith in the modern world. Which views of Islam were held amongst neo-Calvinist theologians, missiologists, missionaries and politicians? How did these views work out in the encounter with Islam? 

The conference will focus on the theological, ecclesial, philosophical, political, historical, social and cultural interactions between the two religions: in what ways did they approach each other? On which aspects did they continue to differ, and why? How could their relationship over a century and a half best be described? 

Plenary speakers-- Among others: 
             Prof. George Harinck, Theological University Kampen                    Prof. Kees van der Kooi, VU University Amsterdam 
             Prof. Richard J. Mouw, Fuller Theological Seminary,                               Pasadena 

Call for Papers--The conference organisers welcome proposals for short papers. Proposals (approximately 300 words) should be sent to g.harinck@vu.nl by April 30th, 2016. Conference papers will be in English. 

Registration-- The conference registration fee is €100, which includes two lunches and drinks. Conference places must be reserved by email (g.harinck@vu.nl) by May 30th, 2016. 

Location and Accommodation--  Participants are responsible for finding their own accommodation. 

The conference will be held on invitation of the Deputy Consul General of the Kingdom of the Netherlands in Istanbul at: Palais de Hollande Consulate General of the Kingdom of the Netherlands Istiklal Caddesi 197, Beyoğlu, Istanbul Turkey 

Host Institutions: 
      Historical Documentation Centre, VU University, Amsterdam         New College, University of Edinburgh 
      Kampen Theological University Archive and Documentation                 Centre, Kampen

What Christians Can Learn from Islam

Post 27 

Offer of Free Lecture

Today we deal with question no. 5 in my Christian Courier series.  Once again, I apologize for the interruption.  Life sometimes becomes too hectic for me to cope.  I take on too many responsibilities or obligations and then find I need to temporarily change course.  This time around it was a trip to Ibadan, Nigeria, where I was invited to deliver an annual lecture to Christians about sharia.  My title was “Re-tooling Our Approach to Sharia: A Wholistic and Pluralistic Perspective.”  Readers interested in that issue may contact me at < boerjf@hotmail.com > to request an electronic copy.  If you do forward this request, please be sure to mention this blog post and tell me what province or state and what country you are from.

Islam's Reminding Function

So, what can Christians learn from Muslims?  Many things, actually.  If you have read my earlier post “The Muslim Within You,” you have already become aware of how, far back in history, the Western world adopted various major ideas and institutions from the Muslim world.  Today my concern is not something that took place way back there in history but what is taking place or could take place today in your own life.  

Years ago, in Nigeria, I met a Muslim biking along the long driveway leading to our mission compound. I greeted him in the local style and he stopped to chat in the Hausa language. In the course of the conversation, I told him about my plans for the next day.  I was going to do this and that, I confidently announced.   He was silent for a moment, cocked his head slightly and then asked, “Allah fa?”  “What about God?”  Does He not figure in your plans? 

I felt deeply embarrassed.  Here was a Muslim for whom I was paid to bring the Gospel and he brought the Gospel to me!  I was brought up in a culture where the term “Deo volente,” Latin for “God willing,” laced daily conversation.  Immigrating to Canada where that term is rarely used, I had dropped it somewhere along the line.  And, now, here was this Muslim reminding me of a neglected component of my own inherited worldview and language. 

Presence of God

That seemingly insignificant interchange has stuck with me ever since.  “Allah fa?”  Yes, indeed, what of God in our ordinary daily lives?  His name interlaces most Muslim conversations, not, as in the West, as barbaric profanity, but as an expression of our dependence on Him in everything. Of course, deep down I knew that God is there all the time, but the secular culture in which I grew up on Vancouver Island made me careless and drop the lingo—and with it blunted the edge of this spiritual awareness. It was still there, but marginalized, so that this Muslim gentleman was offended. He reminded me. 

A major function Muslims can play for Western Christians is that of reminder.  We have been so deeply influenced by the pervasive secularism around us that much of our Christian sensitivities have been blunted and Christian standards marginalized, if not plain forgotten, or, worse perhaps, actually rejected as outmoded or politically incorrect. Politically incorrect they most assuredly are, but outmoded? We know the Name of Jesus is holy and needs to be revered, but when He is insulted in public life by sheer derision or outright exclusion, we shrug our shoulders. Muslims cannot tolerate such carelessness and infidelity. A few years ago the Anglican Church in the UK was silent when someone publicly insulted Christ, but the Muslim community stood up and denounced the insult.  After all, Jesus is seen as a Muslim Prophet second only to Muhammad.  When someone is perceived as insulting Muhammad, even non-practicing Muslims can get on their high horse and cause riots.  But Christians just shrug their shoulders in indifference as if it were an inconsequential matter. 

Pioneer Reformed Challenges to Secularism

The generation that founded the Christian Courier, the semi-monthly that originally published this series, was deeply offended by Canada’s secularism and challenged it by establishing Christ-honouring alternative social institutions. They took their issues to the highest courts of the land and achieved some remarkable victories.  Half a century later, the structures they built still exist not only, but are fully Canadian, flourishing and effective institutions. Today, only half a century later, most of their descendants know little of and care less for those issues.  Some of them are now run by Canadians from other Christian traditions that became excited by the broad vision of these early Reformed pioneers.

Muslim Challenge to Reformed and Other Christians

Muslims continually challenge this secularism and remind us of God across all of life.  They have their prayer times and little stops them from performing them.  Certainly not shame or embarrassment.  Neither are they embarrassed about being identified as Muslims and, thus, religious.  In fact, they are proud to be Muslim.  We may sneer at some of their female fashions, but who sees Christ in us with our fashions?  Where has modesty gone?  Women, without any apology on my part to those concerned with the politically correct, do you realize how many of you befudge the reputation of Christ among Muslims with your fashions?  Muslims remind us of modesty not only but of the general need for morals, both private and public.  Of course, men who casually ascend Christ’s pulpits in torn jeans and flip-flops similarly downgrade His holy Name by their lack of respect, another concept we have almost forgotten (Unless it is a conscious decision to identify with a population where such dress is standard.). While many Christians have largely succumbed to the secular demand for separation of religion from both politics, government and the market place in general, Muslims boldly march into the market place with religion up front, even with Muslim banks. In contrast, we deride such banks that uphold moral standards that go beyond the financial bottom line.  When Muslims speak mission, they do not talk merely of church planting; they actively claim the entire world for God.  To the descendants of those early pioneers I ask, “Does this sound familiar to you?  Are you reminded of some things from your background?  Might you even experience some slight twangs of conscience?”

Muslims serve to remind us of the need to re-install God in our daily lives at every level. I should put it differently, for God does not need to be re-installed, for He is there and everywhere, whether we are conscious of Him or not.  He needs to be re-installed in our consciousness. Islam reminds us of that.

We Reformed ought to respect them for it, observe them, listen to them and be reminded once again of our roots.  Perhaps we can even cooperate with them at selected fronts.