When I was twenty one, *Henry, a good friend from the Middle East, came to the US on a summer exchange program. I was excited to see him again and eager to see how he was doing in his young and still mostly-secret faith. He had not been willing to gather with other believers yet, which was disappointing, and he was terrified to tell his family. Still, like a Nicodemus or Joseph of Arimathea, his faith had continued. I was relieved when we met up and he was eager to pull me aside to talk in hushed tones about spiritual things.
His hosting situation was a peculiar one. He was staying with an elderly couple, the husband a retired pastor in a liberal mainline denomination. Another student, a conservative Muslim from Egypt, was also staying there. This Egyptian student was eager to ply the elderly pastor with hard questions about Christianity. His host was mostly willing to engage his questions, but with an inclusivist air that made the answers quite disappointing for the Egyptian – and for me. Now, this elderly couple was wonderfully kind and hospitable, admirably so, hosting two young Muslims (or so they thought) during the height of the War on Terror. But having had very little interaction with liberal American Christianity, I found myself growing more and more concerned that his answers were so, well, squishy. Did this man actually believe that Christianity was true? If so, where was his backbone, where was his conviction, where was his Bible? The Egyptian’s bias against Christianity was only being confirmed by this man’s very NPR-style politically correct responses. Henry, for his part, was not going to jump in and risk revealing to his Muslim Brotherhood-influenced roommate that he himself had apostatized.
I listened respectfully to their conversation, observing the retired pastor with a good deal of inner astonishment – and hoped that Henry would not be led astray by this well-meaning but watered-down Christianity. And I prayed for a chance to get to talk with the Egyptian myself. Thankfully, after a pleasant dinner and evening together, we got our chance as the three of us ended up bunking in the same room. Out came the polemics. The Bible has been changed. Christians Believe in three gods. Jesus never claimed to be the Son of God. The Bible prophesies Mohammad. And finally, out came the Bibles.
We discussed Christianity and Islam late into the night, open Bibles in front of us. Even Henry got into it, making some good points here and there while never quite revealing his own faith. Long after midnight we got into the concept of the Trinity. It was a rousing debate. Both the Egyptian and I loved it. We loved it because, young though we were, we both knew that truth matters. We both knew that Islam and Christianity make exclusive truth claims. We both believed that an honorable believer doesn’t insult his opponent by pretending that the differences aren’t real. We knew that the promises of squishy humanism were coming up empty. Somehow, strangely, we knew we were “older” than our elders and that we must muddle forward together in the pursuit of absolute truth. We debated and muddled until we finally called it a night around 2 a.m. To my great joy, Henry’s heart was freshly encouraged in the gospel.
The next morning we attended the mainline church where our hosts were members. Having grown up a Baptist in Melanesia and having recently been part of underground house churches in the Middle East, it was just as much a cultural spectacle for me as it was for my Middle Eastern friends. I had never been part of a liberal mainline service before. I was encouraged that so much truth was still remnant in the liturgy, but discouraged that no one seemed to take it seriously, not even the female pastor. At the end of the service, she called us up to the front. She wanted to welcome us as guests and to present the three of us to the elderly congregation. She let us introduce ourselves and when we were finished, turned to the congregation.
“Pastor *Smith,” she said with a smile, “who is hosting these young men, tells me they were up until 2 a.m. discussing, of all things… the Trinity!”
The congregation erupted into chortles of laughter and knowing smiles. The pastor egged them on.
“Well, boys, when you’ve figured it out, be sure to come and let us know!” More laughter. More respectable snickering.
There we were – the secret young believer, the Egyptian who would later become a mullah, the young American missionary – the brunt of a joke because we took the Trinity seriously.
We stood there awkwardly as the laughter died away. I looked at Henry and at my new Egyptian friend, realizing in that moment that we had more in common with one another than we did with all these chuckling church-goers. In fact, we lived in a different world. As a believer, I had more in common with my Muslim friends like this Egyptian than I did with many of my own countrymen who claimed to be Christians. What a strange and tragic thing.
There have been few moments where I’ve been more ashamed of Christianity in my homeland than I was that day. Though as Machen rightly maintained in Christianity and Liberalism, it was not Christianity at all, but a new religion entirely, gutted of the gospel. What would these cultural Christians say if Henry’s family found out about his faith and kicked him out, or tried to kill him? Would they try to comfort him by telling him that “We all really believe the same thing, after all?” What would they say to my other Middle Eastern friends who had lost everything for the sake of Jesus, for holding to beliefs that these wealthy westerners had long ago dismissed as intolerant or not progressive enough? For all of the residue of truth that clung to that church because of its once-faithful tradition, it had become a community impotent. Impotent to represent Jesus to serious Muslim theists, and even more impotent to mentor those who could lose their lives for their faith. Just a shell of what is was supposed to be, full of nice and polite grey-haired members who chuckled at the silly young men who thought it was worth it to stay up late and debate the nature of God.
It’s not always easy to live among Muslims. Sometimes we want to pull out our hair in frustration at how illogical Islamic belief and practice are. But there are many times when we actually find ourselves strange bedfellows with our Muslim neighbors, scratching our heads side by side at the absurd but confident assertions of Western modernity. It’s frankly refreshing to live in a society where the existence of God is strongly believed by most, where male and female still mean male and female, and where the question most wrestle with is What is the truth? rather than What is truth?
My neighbors largely believe that God exists, that he created the world, that he sent prophets and holy books, that heaven and hell are real, and that we should strive to live according to God’s will. This is not a bad theistic starting point, even given all of the distortions that Islam introduces. For many Muslims, like Henry, they are not far from the kingdom of God. They need a friend. One who will tell them of Jesus, open the Bible with them, and pray until the miracle of the new birth crashes in and changes everything.
Woe to the many respectable, progressive, and nice church-goers of the West. For while they chuckle and exchange the power of the gospel for niceness, it is the scrappy Middle Easterners who will get into the kingdom of Heaven before they do.