“Always be prepared

to give an answer
to everyone who asks you
to give the reason
for the hope that you have.
But do this with
gentleness and respect...”
1 Peter 3:15b
GIVE THEM A
CHANCE

Gerhard Gerhard Nehls

GIVE THEM A CHANCE
by
Gerhard Nehls and Walter Eric
originally appeared as WHO CARES

THIS IS A PUBLICATION OF

LIFE CHALLENGE AFRICA

© SIM

Revised 2000

ISBN 9966-895-00-0
 Introduction
We dare not ignore it any longer: Reaching Muslims for Christ is the great-
est challenge the Church in Africa is facing today!

Isn’t it true: Islam’s influence in Africa and probably right in your area is
growing at an alarming rate. New mosques are going up almost everywhere,
and not just in Muslim dominated areas. Islamic institutes compete with
Christian hospitals and schools. Open air campaigns are no longer a mark of
Christ’s followers, Muslim “dawah” workers (=missionaries) are aggres-
sively confronting Christians.

What is our reaction? - Fear or isolation from our Muslim neighbours and
fellow citizens? Mobilization of our “Christian” forces to counter the “threat
of Islam” with a new crusade? Do we pay them back in the same manner?

Dear friends, none of the above reactions is worthy of our calling as imita-
tors and followers of Christ, our Saviour. He saw people with eyes of com-
passion and persevering love. Yes, even those who were behaving as ene-
mies were not shut out. Remember his last words to Judas, the traitor: “Friend,
why have you come?” (Matthew 26:50)

Because we serve a God who cares for people, all people everywhere,
genuine loving care for our Muslim friends should be the mark of every
true child of God.

Please, let us not glibly take this for granted. Consider the implications in
respect to the nature of God brought out in the following Islamic tradition:
“Abu Darda’s reported that the Holy Prophet said: Allah created
Adam when He created him. Then He stroke his right shoulder and
took out a white race as if they were seeds, and He stroke his left
shoulder and took out a black race as if they were coals. Then He
said to those who were in his right side: Towards Paradise and I
don’t care. He said to those who were on his left shoulder: Towards
Hell and I don’t care.” (Mishkat, Vol. III, p. 117)

111111111111111111111111111111111111111111111111111111111111111
Or as the Qur’an puts it:
“If we had so willed, we could have given every soul
this guidance, but now my word is realized: ‘Assur-
edly I shall fill Gehenna (hell) with jinn’s (spirits) and
men altogether.” (Sura 32:13:)
As you continue reading this booklet, please ask the
Lord to renew your heart and mind to bring it in har-
mony with his own nature.

Brother Walter

To God be the glory,

great things He has done
So loved He the world
that He gave us His son
Who yielded His life an atonement for sin
And opened the life gate that all may go in.

Going forth, going forth,

let the earth hear His voice
Going forth, going forth,
give the peoples a choice
To come to the Father
through Jesus the son
And give Him the glory for the things He
has done.
 The Challenge of
The Great Commission
The Great Commission of our Lord Jesus Christ compels ALL His disciples
at ALL times to reach out to ALL people everywhere. HE alone assessed the
task rightly and understood what the difference between eternal life and eternal
desperation really is. HIS great love for man made HIM go ALL the way to
Calvary. With that, the salvation of the world and all human beings was
potentially accomplished. But
“HOW are men to call upon HIM in whom they have not believed?
and HOW are they to believe in HIM of whom they have never heard?
and HOW are they to hear without a proclaimer?” for “Faith comes
from what is heard, and what is heard comes by the preaching of
Christ.” (Romans 10:14,17)
Each individual Christian and each Christian church and fellowship has to
answer these questions honestly and with relevance to the situation in which
we live and work. These questions are asked with a purpose. They indicate
that we have been given a responsibility!
“Go...make disciples of all nations ...teaching them to observe all
that I have commanded you: and look, I am with you always..”!
(Matthew 28:19,20) “Go into all the world and preach the Gospel to
the whole creation”! (Mark 16:15) “...he who does not gather with
Me scatters”! (Luke 11:23)
The question is how determined the Christian church really is in fulfilling
the repeated order of the Lord Jesus to go and proclaim the “Good News”
everywhere.
The honest answer can only be, that generally the Church is so divided, so
unconcerned and so preoccupied with itself that not once in the close to 2
000 years of Church history it could say: “Lord, you said on the cross ‘It is
finished!’ You gave Yourself for us to finish the work of salvation. Because
we love you, we also have given ourselves for a lost world. We went, sent
and now we come to tell you: the work you left for us, the work you told us
to do: it is also finished!”

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Today 71% of the world population is not even nominally Christian, despite
the fact that no religion can offer a message to even faintly match the Gos-
pel! The biggest part of the Church, however, has been introspect, short-
sighted, and unwilling to share - neither its man-power nor material resources
in proportion to the need of the whole world: 29% for the local need - 71% for
the Mission to the unreached world.
Recent figures speak quite a different language. A missions brochure presents
it in these words (AWM, 1991):
Is it right that the current Christian giving in the West should
be distributed like this?
95 % is used within the Church in the West.
4.5% supports the existing church in the rest of the world.
0.5% is designated to proclaim the Gospel to the unreached
in our world, which includes many Muslims.
Be it out of ignorance or lack of concern - this is perhaps THE sin of the
Church!
Far be it from us to blame those who went - though not all went to proclaim
the Gospel of Jesus Christ on Biblical grounds. It is also unacceptable to
blame circumstances. Love always finds a way!
Andrew Murray in his “KEY TO THE MISSIONARY PROBLEM”
wrote:
“The enthusiasm for the Kingdom of God is missing - because there
is so little enthusiasm for the King!”
We all have to ask the heart-searching question: “Is it true of me, Lord?”
How can I get a burden for the Lost?
Interestingly a burden is no burden as long as it is on the ground. Only when
it is on our shoulders, when a “thing” is “lifted up”, does it become a burden.
This is actually the Old Testament meaning of the word “burden”. “Vision”
or “burden” are sometimes interchangeable, as in Malachi 1:1: “The burden
of the word of the Lord to Israel by Malachi.” (Authorised Version). As we
catch the vision for the lost, we begin to carry a burden for them. Else we
belong to the host of comfortable Christians, who are satisfied with having
found salvation for themselves only.
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It is our conviction that unless churches and individual Christians agree to
look intelligently at “the fields” with deep concern, asking themselves what
effort and involvement is needed, locally and abroad to carry out the Great
Commission in the lifetime of our generation, they are either fooling them-
Islam I
selves or just “playing church”. Until the church is beginning to look out and
to sacrifice, we need not hope that the last and greatest command of our
Lord Jesus Christ can ever be carried out.

“If you love Me, you will keep My commandments”, said our Lord. But as
long as we avoid sharing the Gospel with our Muslim neighbour, one of over
1,000 Million Muslims worldwide, the Great Commission is neglected or
overlooked, to say the least!

No doubt, in many cases this is not a conscious rejection. It is ignorance,

indifference and sometimes fear. One is so absorbed in the immediate sphere
of life that the horizon is set too close.

We are painfully aware just how much we “fall short of the glory of God”
when we see our self-love in relation to our love for God and His work
translated into action. We realize afresh, perhaps even for the first time, that
in us “lives NO good thing”

To stop here must lead us to a life of frustration or hypocrisy. Therefore let

us look for a way out entering into a fruitful service for God.

Make it your burden

If you desire a burning heart, or have one already, we have to share a burden
with you: share the Gospel with Muslims around you in a personal, mean-
ingful and comprehensive way. You agree, but wonder how to do this?
Yes, there is a marked difference to reaching nominal Christians. Muslims
are often people unbelievably sure about their faith. To them it seems just a
matter of time until the whole world becomes Islamic, and they are indeed
active to realize this target! It is unthinkable for a Muslim to even consider
the possibility to err. The prejudice and bias against the Christian Gospel is
enormous. Anti-Christian propaganda has saturated his mind and this is not
untangled by handing him a tract. To become a Christian is THE deadly sin
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to him, with which he cuts himself off from Allah as well as his entire family
and friends, in fact from his whole context of life!
Many of us rub shoulders with Muslims daily - in school, at work, in busi-
ness and even within our family context. To teach every Christian to truly
communicate with a Muslim would mean the evangelisation of the local
Muslim population. The whole of the Islamic society must be penetrated
with the Gospel - but it has to be done in a way which can be understood by
him. This is made possible by learning to meet a Muslim, then by experi-
ence. All this is indeed within reach! With some experienced trainers who
equip and organize Christians in this field throughout each country where
Muslims and Christians live side by side, it may be a matter of 5 - 10 years
to reach most Muslims. Of course this is a continuous effort thereafter!
We are painfully aware of a large, almost totally unreached Muslim popula-
tion in many parts of Africa and the world, which can, at least partly, be
reached in like manner. This is a sad reality in West Africa as much as in
East or Southern Africa.

The Special Situation

It is obvious that the Islamic lands, many of which make it very difficult, if
not impossible to undertake missionary work, will need another strategy
than those lands where Christians and Muslims rub shoulders. In the case of
the former, radio and literature are often the only ways to sow the seed. And
it will be the full-time missionary, or specialist-worker (“tentmaker”), whose
life and witness can make an impact there.
Here, however, we focus on the great possibilities for Muslim Evangelism in
places where Christians meet with Muslims without restriction. And they
are many!
In Sub-Saharan Africa alone over 100 million Muslims live alongside Evan-
gelical Christians. The proportion in the individual countries varies from
about seven Christians to one Muslim (in South Africa) to 16 Muslims to
one Christian (in Benin). Has this opportunity been exploited? Not much at
all!

4
 Islam In Africa

MAROCCO TUNISIA

LYBIA EGYPT
Algeria

MAURETANIA
MALI NIGER ERITREA
CHAD
SENEGAL SUDAN
BURKINA DJIBOUTI
FASO
GUINEA
NIGERIA ETHIOPIA
COTE
D'IVOIRE BENIN SOMALIA
CAR
GHANA CAMEROUN

UGANDA
CONGO
GABON KENYA

D.R. Congo
TANZANIA

COMORO
MALAWI ISLANDS
ANGOLA
MOZAMBIQUE
ZAMBIA
ZIMBABWE
NAMIBIA
MADAGASCAR
OVER 45% BOTSWANA

10-44%
SOUTH AFRICA

LESS THAN 10%

Map created by LCA, 1997

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What are the reasons for this failure?

A. Muslims, as a rule, are not reached through meetings. Many a well-

meant “Healing Campaign” or “Gospel Crusade” succeeds in little more
than a passing curiosity or even violent hostility from the Muslim public. In
countries like Nigeria it has “worked” like the strike of a match in a highly
explosive atmosphere. A Muslim needs to be contacted and witnessed to
personally.

B. Some Christians reckon that Muslims, being monotheists and recog-

nising Jesus as a prophet, need not be evangelised. Because of the zeal of
their religious life many a Christian feels put to shame: “Look how sincerely
they observe their religious duties, including fasting!” Sincerity, important
as it is, however is not good enough. Imagine a traveller, dying of thirst,
desperately gulping a bottle of liquid, sincerely convinced that it will quench
his thirst. However the bottle turns out to contain petrol, burning his throat.
His sincerity did not protect him from the consequences of his mistake.
Likewise faith is not verified by our personal convictions, but is determined
by the object of it. When a Muslim prostrates, fasts, or strives to compensate
for sins, he proves the genuineness of his faith. The object of faith, how-
ever, ought to be the God of the Bible and his salvation - being Jesus Christ.
The Allah of the Qur’an is in essence not the God of the Bible. And because
the Qur’an depicts another Jesus to the one of the Bible, one without the
cross and thus without atonement, all the Muslim’s sincerity is in vain. Be-
cause the Qur’an is fundamentally different from the Bible regarding sin and
salvation, we have to investigate and choose the Truth between the two ways.
The careful reader of the Bible (Romans 10:2+3, Colossians 2:20-23 and
Hebrews 9:9+10) will know that sincerity in itself is an insufficient tool to
arrive at the Truth:

“I bear them witness that they have zeal for God, but it is not enlight-
ened. For, being ignorant of the righteousness that comes from God,
and seeking to establish their own, they did not submit to God’s
righteousness.”

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 “Why do you submit to regulations, “Do not handle, do not taste, do
not touch’ (referring to things which all perish as they are used),
according to human precepts and doctrines? They have indeed an
appearance of wisdom in promoting rigor of devotion and self-abase-
ment and severity to the body, but they are of no value, serving only
to indulge the flesh.”

Gifts and (ritual) sacrifices “cannot perfect the conscience of the

worshiper, but deal only with food and drink and various ablutions,
regulations for the body imposed until the time of reformation ...”
when Christ appeared.

After all, “this is the anti-Christ, he who denies the Father and the
Son. No one who denies the Son has the Father.” (1 John 2:22)

C. Muslims live in a closely-knit social structure which ensures that

they remain within their Islamic setting. For many Muslim women this
means an almost total supervision within and restriction to their homes; a
sad state of bondage and complete diversion from the original plan and pur-
pose of our Creator. Thus social pressure, in the event of conversion, is
sometimes almost beyond the possibility of endurance.

D. Every Christian, who has ignored the above difficulty and has tried
to witness to a Muslim, has found that while he is “dealing” with the
Muslim, the Muslim is in fact dealing with him. The subsequent conver-
sation invariably leads to arguments that most Christians find unable to an-
swer convincingly. They do not know the relevant subject matter, in contrast
to the Muslim, who has been trained to survive a Christian approach by an
often aggressive attitude. As a result Christians retreat from the tough en-
counter and are discouraged from further witness to Muslims.

E. There is a general fear of Muslims among most Christians because of

their seemingly learned approach. Getting to know the Muslim after study-
ing intelligent information about Islam and its anti-Christian arguments will
not completely eliminate the initial fear, but will lead to a genuine love, care
and understanding for him.

777
F. It definitely appears that expectation of success is a motive in direct-
ing the heralding of the Gospel message. A people that have the name to
show little response to the presentation of the Gospel draws few witnesses.
Sad to say that many Christians today seem to be more inspired by numbers
than by obedience to God’s Holy Word. Earnest Christians obey the Great
Commission, and the dictates of the “love of Christ, which is shed abroad in
our hearts by the Holy Spirit”. (Romans 5:5)

Waking up to Reality
The Christian-Islamic controversy is as old as Islam itself. Although it does
not appear likely that Mohammed ever met Bible-believing Christians, he
began an anti-Christian warfare that had already been foreshadowed in Scrip-
ture:

“We, brethren, like Isaac, are children of promise. But as at that time
he who was born according to the flesh persecuted him who was
born according to the Spirit, SO IT IS NOW!” (Galatians 4:28+29).
The Christian challenge to the Muslim, based on the Bible, has been
met with many arguments by Muslims. These days every Muslim
living in a Christian environment who has more than a very basic
knowledge of his own religion, “knows all about the Bible”, “studies
comparative religion” and knows - and this is an alarming statement
- how to silence just about every Christian.

He knows much more about Christianity, though most of it is misunderstood

and distorted, than the Christian endeavouring to win him for Christ knows
about Islam.

These facts have interrupted practically all evangelistic approaches directed

towards the Muslims, or should I rather say, prevented this activity from
even beginning.

Let us illustrate this point by reference to the situation in one of Africa’s

cities which has a three-hundred-year-long history of Christian-Muslim co-
existence: Above 99% of the evangelistic effort is directed towards 80% of
the population, which is nominally Christian or pagan, and practically no
effort is being directed towards the remaining 20% or so of the population,
which is Muslim or Hindu!
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We Christians must wake up to reality. Islamic missions are carried out all
over Africa, America and Europe! Everywhere in Africa, be it in Tanzania,
the Ivory Coast or Ghana, and right down to Malawi, Zambia, Botswana and
particularly South Africa, mosques and Islamic mission schools are now
competing with the effort that began when Christian missionaries carried the
Gospel into “Black Africa”. And their propaganda claims: “Christianity is
the White man’s religion, who used it to pave the way for colonialism; Islam
is the universal brotherhood!” Although this statement does not match the
facts of history, this slogan also appeals to “Blacks” in America, who like-
wise flock to Islam and become “Black Muslims”, as a protest against the
“Christians”, who have often not proved to be their brethren.

This religious advance is carried by strong financial backing from the Mid-
dle East. Since the Gulf War Libyan envoys have made their presence felt
throughout East and Central Africa. Iranian interests have also gained from
the Gulf War power encounter; a recent Nairobi International Fair saw an
impressive exhibition of the Islamic Republic of Iran where, apart from com-
mercial products, a modest display of Shiite books and magazines was pre-
sented. In Europe most centres are adorned with prestigious mosque build-
ings. A 20 million Dollar mosque is planned to be built in the heart of Rome
to rival St. Peter’s Cathedral and “to present the Pope with a daily reminder
of Islam”. From all these mosques the atonement that is offered by the death
of Christ on the cross for us, the only way of reconciliation with God, is
challenged. Muslims, of course, are often not aware that the Western way of
life they reject is not the result of Christianity, as they assume.

It is no secret - and all informed Muslims will confirm this - that Islam is
striving to build a worldwide theocracy under Islamic Shariah (law). It is not
just a challenge to Western values, but to our commitment as followers of
our Lord and Saviour, the King of Kings. Do we ignore this challenge? Do
we care enough to leave the security of our religious ghetto to go to the
Muslim who lives or works perhaps less than 100 meters from us? Do we
care that he is perishing - eternally, irrevocably? The Muslim YOU can reach
is not likely to be reached by anyone else!

When Jesus “saw the crowds he was moved to compassion” (Matthew 9:36),
neither did he overlook a Zacchaeus hiding in the tree (Luke 19:5), nor did
9
he avoid the confrontation with the religious leaders of his time, but rather
turned them into opportunities for witness (Luke 20:25). Likewise we can-
not escape OUR responsibility: We ARE our brothers’ keeper and God will
ask us to give account for the GOOD NEWS which we have selfishly kept to
ourselves.

“If I shall say to the wicked ‘You shall surely die’ and you do give
him no warning, nor speak to warn the wicked from his wicked way,
in order to save his life, that wicked man shall die in his iniquity; but
his blood I will require at your hand! But if you warn the wicked and
he does not turn from his wicked way, he shall die in his iniquity, but
you will have saved your life.” (Ezekiel 3:18).

And the apostle Paul puts it squarely, this way:

“If I preach the Gospel, that gives me no ground for boasting. For
necessity is laid upon me. Woe to me if I do not preach the Gospel ...
not of my own will, I am entrusted with a commission!”
(1 Corinthians 9:16-17).

Evaluation of this Situation

The average Muslim who lives in a society in which he is likely to be ex-
posed to the Christian message has been very effectively programmed to
reject it.
The negative influence which is exercised on every practising Muslim by
anti-Christian propaganda has erected a protective wall around him, which
is to serve as a deterrent to any possible impact of the Christian Gospel. It
has been and is generally assumed that it is not really possible for a Christian
to present the Gospel to Muslims without being severely cornered, even on
his own grounds. Many embarrassing questions were put to the Christian
who dared to witness, most he was unable to answer.

This often gagged him for good. The result is a situation in which Muslims
are generally left out of evangelistic and mission programmes.

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 The Answer to this Situation
It is quite obvious that no petty answer will rectify this given situation. We
must realize that only a combination of factors is likely to persuade a Mus-
lim to seriously consider the possibility that the Bible is unpolluted and un-
changed and that its message is as true and relevant today as 2 000 years
ago. Considering this possibility, means automatically the questioning of his
own religion, which contradicts the most fundamental statements of the
Bible.

Ask a visitor to your home to try to memorise within one minute all red
articles in your lounge. With great intensity he will look around, entrusting
article after article to his memory. Then give him a piece of paper to list -
without looking up - all blue articles. He is at a total loss! He may not re-
member one! Why? He was preoccupied with one object only. He lost sight
of all others.

This is the situation of a religious person. He probably knows a lot about his
own religion, but hardly anything true or factual about any other. Can this
be changed?

A lot of exposure to the Gospel from many sides is likely to motivate a

sincere seeker after the Truth to look in a reasonably unbiased way at both
sides, considering the evidences which speak for or against a statement in
case of any contradictions. The topic is important enough to invest sufficient
time! But how? By personal witness to people in general and to Muslims in
particular, where they ARE: at home, at work, on the field, at school, on the
train, in hospital, etc.

Let us imagine a (not very likely) situation, for the sake of illustrating a
point:

Before Mr. Abdullah travels to work he listens to the radio. The morning
devotion is on! His wife goes a little later by train. A Christian next to her
seeks a conversation which leads to a short testimony. It makes her think. At
work, Mr. Abdullah overhears a religious discussion between two colleagues
and begins to participate. It is about biblical prophecy in the Old Testament
which was in great detail fulfilled in Jesus Christ. He is impressed and won-
ders. At lunch time, Mrs. Abdullah does some quick shopping and is given a
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booklet, wisely selected. The distributor noticed by her dress that she must
be a Muslim and passed on a message particularly relevant and appealing to
Muslims. She reads it on her way home.

Daughter Abdullah participates in religious instruction periods in High

School. The teacher is a believer and is sensitive enough to regard the Mus-
lim pupils in her class. She speaks in a way that does not create confusion in
the young, indoctrinated Muslim minds. She understands how Muslims feel
about these issues and feels her way into the minds and hearts of her class.

Son Abdullah attends the same school, but he is in his final year. He is rather
critical of things he cannot see, feel, hear or smell. He is a thinker. One of his
classmates invites him to the Christian Union during the long break. The
speaker was made aware of his presence and, knowing Islam and its nega-
tive disposition towards the Christian faith, chose a topic not unfamiliar to
Muslims. From these he leads on to present the Jesus of the Bible. Son
Abdullah is disturbed, for although what he hears is contrary to what he has
learned in the Madressa (Islamic school), it makes sense, since the speaker
does not just make unsubstantiated statements. He provides the necessary
evidences and references to prove his point.

At supper time the whole family Abdullah is united again. Just as the dishes
are being washed, there is a knock at the door. Son answers the call. Two
people introduce themselves and ask to speak to the family for a few min-
utes. They turn out to be Christians who would like to introduce the Abdullah
family to a new relationship with their Creator... In bed Mr. and Mrs. Abdullah
share and reflect on their experiences of the day. “You know”, says Mrs.
Abdullah, “what worries me most is that all this makes a lot of sense - and
whatever these Christians say they back up by their conduct as much as with
facts and figures. I wonder! I wonder whether we should not make an honest
assessment of our religious situation, our own faith in the light of what they
shared with us. I cannot forget their final words before leaving tonight: “Please
do consider what we shared with you; it is a matter of life or death!” Son
Abdullah feels very much the same, and so does his sister, who is asleep
already.

All this will never happen - unless you, dear Christian, begin to equip your-
self for that task and begin to be such a witness!
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Shall we call this an “exposure”, or “infiltration”, or “saturation” process? It
will not happen in a single day like in our illustration. Perhaps not even in a
year. But it can happen to almost all families like the Abdullah’s in our il-
lustration. And it ought to happen soon. People die away. The Mission is urgent!

The penetration of the Muslim community with the

Gospel can only be accomplished if the local church
awakens to fulfil its god-given calling.

No single mission or church is able to attempt the

evangelisation of Africa’s Muslims alone!

Getting into Deep Waters

[Before we consider a Strategy for Service let us ponder
over a particular event in the life of the disciples - Luke
5:1-11]

One day as Jesus was standing by the Lake of Gennesaret, with the
people crowding around him and listening to the word of God, He
saw at the water’s edge two boats, left there by the fishermen, who
were washing their nets. He got into one of the boats, the one belong-
ing to Simon, and asked him to put out a little from shore. Then He
sat down and taught the people from the boat. -When He had fin-
ished speaking, He said to Simon, “Put out into deep water, and let
down the nets for a catch.” Simon answered, “Master, we’ve worked
hard all night and haven’t caught anything. But because you say so,
I will let down the nets.” When they had done so, they caught such a
large number of fish that their nets began to break. So they signalled
their partners in the other boat to come and help them, and they
came and filled both boats so full that they began to sink. When
Simon Peter saw this, he fell at Jesus’ knees and said, “Go away
from me, Lord; I am a sinful man!” For he and all his companions
were astonished at the catch of fish they had taken. So were James
and John, the sons of Zebedee, Simon’s partners. Then Jesus said to
Simon, “Don’t be afraid; from now on you will catch men.” So they

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 pulled their boats up on shore, left everything and followed him.”

We all know this biblical event. Have we ever wondered why there is an
apparent gap between verses 3 and 4? The sermon preached, the teaching
given at the described situation is not recorded! Was it forgotten? We must
assume that the Lord wants to teach us rather from the recorded object les-
son given after the sermon. What is the lesson?

We know that there are several methods of catching fish: it may be by hook
(Matthew 17:27), or by net, or by harpoon. In the same way we know of
different methods of evangelism (fishing men!). In this particular situation
our Lord charged the men to
• go out into the deep
• cast down their net - and
• expect a catch!
This He said to professionals, which they were, after they had fished all
night (the best time to go fishing) but caught nothing!

In evaluating the situation, we note:

• Big fish are in the deep, whereas tiny fish can be caught by the
dozen in a stocking in 100 mm of water.
• To go to deep waters one must be equipped: seaworthy boats are
needed, either with sails, oars or motors. And last but not least,
nets.
• Besides the equipment one needs the skill to handle a boat and the
nets in the sea. There is also a need for more involved preparation,
a good knowledge of fishing and fish, and more readiness to work.
• Going to deep waters involves a greater risk too. Non-swimmers
had better stay ashore. Soldiers get killed where the action is!
• Lastly, this type of fishing is only possible within a team. It is the
planned, concerted effort of all participants, everybody’s skill, risk,
labour and dedication that is needed!

When the promised catch was drawn in - whose merit was it? The Lord’s!
He, no doubt, caused the catch - and will ever do it. But - the fish would not
have been caught, had the fishermen not obeyed the Messiah! The differ-
ence between “we fished all night and caught nothing” and the big catch,
14
was the attitude of the men - and their faith and trust in the One who had
taught them: “Nevertheless - at your word we will let down the net!”

A Strategy for Service

We have realized by now that we must mobilize ALL Christians in order to
reach ALL Muslims. Ideally every Christian should seek to obtain, besides a
good biblical knowledge, a reasonably good understanding of Islam and its
attacks against the Bible, Christ and His followers. As this is a special field
of service it needs specialized training and preparation to be properly
equipped for it. Let us look at a typical urban situation and the way the
Muslims in it can be reached.

As a rule Muslims (just like most people) prefer living amidst their fellow-
Muslims. In some areas we find a Muslim population of almost 100%, al-
though most will be living among a varying ratio of nominal Christians. Of
course other areas accommodate no Muslims at all.

It is unlikely that there are evangelical churches in a purely Islamic setting.

To create a maximal impact it would be wise to consolidate an evangelistic
effort in areas with no, or a small, Islamic population with those in which a
lot of Muslims reside. At the beginning of any actual outreach effort a feasi-
ble work strategy will have to be developed. It is obvious that an experi-
enced worker needs to take the lead in this.

Next, a meeting convened for all Christian leaders at a really suitable time
and place will help to catch the vision. If the Christian leadership in unison
adopts the plan and pledges commitment, a big step forward is achieved.
Unfortunately there is a wide-spread fear of a commitment outside the realm
of one’s own parish. There is the not unjustified concern that in the case of
co-operation, or even a combined action, the flock is perhaps exposed to
proselytising efforts on a personal basis by members of other churches or
groups. This must never be allowed to happen, since all participants are
essentially evangelical Christians.

Then, an attitude of “what can’t be done in OUR church we won’t do” can be
crippling, - and I dare to suggest, quite irreconcilable with the biblical teaching
15
on the Body of Christ -, for no individual church or group is able to cope with
the whole task.
Assuming that a number of leaders agree to pool their resources, action should
be prepared:

Each participating church or fellowship will attribute to the campaign

the necessary priority and status.

In each of the churches a Mission’s secretary is appointed, who will

liase with the other fellowship, will recruit co-workers, organize training
and literature as well as prayer support. This is an enormous task which can
only be accomplished with the whole-hearted support and backing of the
church leadership.

A strategy is now worked out by all Missions’ secretaries to suit the

local situation. Say, the plan is to evangelise the ABC area of your town.
Let’s assume, it is a low-income housing area with approximately 1,000
households, of which roughly 50% could be Muslims. There are two fellow-
ships committed to the outreach to Muslims, but two others from an area
with no Muslim presence have pledged themselves to join the group. A chal-
lenge to all Christians represented by the four fellowships yielded 16 men
and women, who are prepared to do house visitation. If these are forming
teams of two (preferably across the denominational, sex and ethnic line),
they can form eight teams. If we will allocate 50 Muslim households (i.e. in
the case of a 50% Islamic population 100 homes) to each team, we will
avoid duplication as well as sporadic and, with that, unsystematic work.

However, 1,000 households divided by 100 homes (per team) needs 10 teams.
A drive to secure four more co-workers provides these at last.

All 20 missionaries (that is what the team members actually are!) are backed
by their fellowships in prayer. Most of their church responsibilities have
been taken over by someone else in the meantime. The hardest work should
be done by the best people. They are the outreach arm, the missionaries of
their fellowship.

Now an adequate training programme is planned [see supplement 1]. It

is not conducted in addition to, but instead of another weekly church activi-
16
ty. All members of the fellowship are urged to participate. After all - all are
needed in one way or another! It is wise not to invite all groups into one
church, though. Wherever possible, training should be done by an experi-
enced person with a thorough knowledge of the topic. These would, as a
rule, be trained teachers who specialize in Muslim evangelism. If such a
person is not available locally, teaching tapes or literature relevant to the
seminar will give the co-ordinator the theoretical knowledge which, in turn,
he can relate to the group. (Available from LIFE CHALLENGE AFRICA -
see address at back of this booklet.)

Our experience teaches us that too little information on Islam, the Islamic-
Christian controversy and communication, is as stifling to the cause of the
work as too much of it. This may sound strange, but prospective co-workers
get easily discouraged when they feel too much is expected from them. A
basic knowledge is, in fact, all he needs. Details can always be added later,
when the need arises. Besides, most Muslims are far less informed about
their faith than most Christians would initially expect them to. Five evenings
(of two 45 minute periods each) spread over five weeks or condensed to a
weekend, allow enough training for our purpose.

As soon as the Seminar is concluded the various “fields” are allotted.

Every team gets its permanent mission field, to which they will soon get
well acquainted. Each team keeps a record of the visits (see supplement 2 +
3), the main topics discussed (a questionnaire, as suggested in supplement 4,
may be of some help to keep focussed on central issues of life) and litera-
ture left, together with the name of each family. The teacher and co-ordinator
attaches himself for at least one visit to each team the first time they go out.
This allows a little “on the job training”, which gives at least some confi-
dence to the team.

Now all teams agree on a given evening of the week (or possibly an
afternoon over the weekend, whatever is most suitable!) on which they will
go out. They may meet at 18h45, prepare in prayer and visit from 19h00 to
21h00, while the other Christians pray. What an encouragement for the team
members to know about the faithful backing of their prayer partners!

Meanwhile all other Christians also begin to build bridges to Muslim

families within their reach. This may not appear to be all that easy, but if one
17
is alert and prepared, many occasions arise in which a friendly word or a
helping hand can break down invisible walls. Against expectation it is gen-
erally not at all difficult to converse with Muslims at work, in school or on
campus, or in the neighbourhood, which in turn, will sooner or later, as con-
fidence builds up, lead to a spiritual conversation. There may be institutions,
such as prisons or hospitals nearby, which can also be included in the pro-
gramme.
At work other doors will open - as one seeks them - and opportunities for
witness offer themselves. Again, the preparation by training will give the
needed confidence. Literature is wisely given out, and as this evangelisation
process continues, from area to area, the Gospel finds its way, first into the
minds, and when the openness is there, into the hearts of men, women and
young people.

The cost for literature should be borne by the church as a whole, who
will purchase it (at cost price from LIFE CHALLENGE AFRICA, using
part of their offering to God. This way not only the work is shared, but the
cost as well. In some cases, even individuals will be able to purchase larger
quantities of literature and make it available for outreach.

We will be tempted to invite interested Muslims to our Gospel meet-

ings, but should not be too surprised when this is politely refused. Most
Muslims shy away from publicly identifying with the Christian flock, unless
they have been prepared by the Holy Spirit in a special way. Rather do NOT
invite Muslims to church meetings, unless they are only “fringe Muslims”.
The cultural and conceptual difference between the activities in a mosque or
church is so vast, that notwithstanding the quality of the speaker or mes-
sage, it is likely to cause antagonism. A personal contact is to be preferred at
this stage.

If people are open to the Gospel, regular visits are an alternative, in

which a fundamental and systematic study of the Bible can be started. “AL
KITAB”, a Correspondence Course for Muslims may give you some valu-
able imput here. (Please consider carefully the Chapter on Communication!)
Perhaps you may introduce more Christians of your fellowship to them in-
stead of taking them to church services. A guided Bible study in one’s home
18
is an ESSENTIAL stepping stone to the attendance of church service. (Note
the “NEW LIFE FELLOWSHIP” in graph 2.) Even then, Muslims will have
to grapple with problems which we do not readily appreciate - so be gra-
cious to allow for that.

As a matter of ethics, a witness should be encouraged to introduce converts

to his/her own fellowship or church. We strongly recommend however, that
the zeal to take them with US is subordinated to the choice of the convert. So
we should have the love to introduce them to other fellowships also. We are
aware that not all fellowships or churches are alike - neither are all people.
Some prefer a solemn orthodox service, others more rational and sober;
some are extrovert, others introvert; some like crowds, others prefer a smaller
“flock”. So we ought to care enough for “our” convert to make him/her feel
happy in his/her spiritual context - provided it is a fellowship which is thor-
oughly based on the Bible and where Christ is in the centre.

19
20
 Communication
It is a MAJOR TRAGEDY that true communication between people be-
yond the basic every day conversation without any abstract touch, has prac-
tically ceased. This tragedy becomes a catastrophe in the communication of
spiritual Truth, for without this, man cannot understand the Christian mes-
sage and is doomed! It is true that there is a fair amount of proclamation of
the Gospel, but there are few hearers; there is a fair amount of Christian
literature produced, but much of it is not understood. The reason is very
simply that we say or speak or write a message in words. These are the only
means of transporting a thought from one man to another. But it so happens
that almost all relevant words, which carry religious or philosophical con-
tent, are understood by different people in different ways. So, someone may
listen carefully to my speech, consent fully, and yet understand the opposite
of what I tried to convey.

This is indeed not the fault of the hearer, neither is this the intent of the one
who tries to communicate. It is a lack of know-how.

The suspicion of the outsider is as great as ours towards an Islamic Imam

who knocks at our door, in order to win us over to the Muslim faith. Unless
we understand this we are condemned to find no open ears, though there
are many yearning hearts.

This was brought home forcefully to a Christian student who enthusiasti-

cally passed on a testimony of a convert from Islam to her Muslim friend to
read. When she met her again she noticed some resentment in her friend’s
attitude. The frank reply came as a revelation to her: ‘I was really hurt when
I read that booklet. I always thought you were my friend, and now I can see
that you only want to convert me to Christianity. Imagine how you would
have felt, if I gave you the story of a Christian who embraced Islam.’ She
had never looked at it that way.
The lack of genuine communication, the inability of most Christians to de-
fine their faith without the use of a special language, the lack of standards in
this world which is considered normal, the great variety of differing church-
es, and the subjective appearance of the mystically inclined churches, con-
tribute to the reflection of Jesus Christ.
21
We must realize that this is a bit of a one-sided statement, and, perhaps,
unduly harsh. Nevertheless, no one should overlook the facts. We all have to
test ourselves, whether we were and are an obstacle to the seeking.

There are many people (I believe the majority) who, though unconsciously,
are hungry for a clearly defined and testable answer to the misery of
meaninglessness.

Much of the preaching is only an illusion of communication. The listener

thinks that he knows what the preacher says, but indeed does not intelli-
gently understand, but only registers the emotional impact. Our proclama-
tion only becomes meaningful to the hearer, when he fully understands what
we are talking about. We cannot presuppose that the listener is acquainted
with our type of spiritual vocabulary.

Again and again we will have to explain that “the West” does not stand for
“Christianity”, and the drunkard and call-girl who happen to be church mem-
bers are not by that token Christians. This must be verified from the New
Testament, with passages like Galatians 5:16-21, or Revelation 21:8, etc.

We must realize too, that Bible verses as such do not exercise some or other
magical influence over the hearer. This is a pagan belief. Some years ago a
friend of mine received the well-meant advice from a Muslim to recite spe-
cific Psalms in the Bible “to bring good luck” or “to overcome bad habits”.
He assured him that “the value of these Psalms have been tested by occult-
ists and missionaries and found to be successful.”

Surely God is not moved into action that way! Scripture verses are to be
understood, just like any other message has to be understood. I should like
to illustrate this with an analogy:

When I am asked how a car can run without any horses to draw it, I have to
explain that there is an engine with pistons, valves, crankshaft, carburettor,
ignition system, etc. These would be meaningless expressions to the igno-
rant person, unless they are properly defined. I may presuppose that a car-
owning city dweller knows more or less what I am talking about when I say
“distributor”, meaning a car component. But I could not have presupposed

22
this had I gone to people of past centuries, who knew only ox wagons or
horse carriages. For the person who really wants to know how a car works,
the prerequisite is knowledge, otherwise his inquiry will be idle curiosity or
raised only to prove something to be absurd. (Christensen)

Getting Our Message Across

True Communication is the conveyance of an idea in all detail to someone
else by means of words. Our words serve as the vehicle. The more exact an
idea has become the idea of the recipient, the better the communication was.
So words are tools for transmitting thoughts.

In the course of time, however, the meaning of a word changes. If we then do

not adopt more exact new words to convey a thought, our hearer will get a
distorted picture of that thought. Using outdated language creates an air
of dignity, but does not serve its true purpose.

People of different social levels also use different idioms and words. If we
want to communicate, we MUST forsake the good old accustomed paths,
for here time does not approve quality.

If we wish to communicate, then we must take time and trouble to learn our
hearers’ use of language so that they understand what we intend to convey.
This is particularly difficult for a Christian, who wants to use a word like
‘God’ or ‘guilt’ in a strictly defined sense rather than as a connotation word,
because the concepts of these words have been changed universally.”

“In a case like this, we must either try to find a synonymous word without a
false connotation, or define the word at length when we use it, so that we
make sure our hearers understand as fully as possible what we are convey-
ing...I would suggest that if the word (or phrase) we are in the habit of using
is no more than an orthodox evangelical cliché (formula) which has become
a technical term among Christians, then we should be willing to give it up...
If on the other hand this word is indispensable, such as the word ‘God’, then
we should talk at sufficient length to make ourselves clear. Technical words,
if used without sufficient explanation, may mean that outsiders really do not
hear the Christian message at all and that we ourselves, in our churches and
missions, have become an introverted and isolated language group... Love is
an attempt to move over and sit in the other person’s place and see how his
23
problem looks to him... The reason we do it is that this one before us is the
image-bearer of God, and that he is an individual who is unique in the world.
This kind of communication is not cheap. To speak to and understand 20th
century people, who are utterly confused, is costly... Finally, as we consider
how we are to communicate to man, we must bear in mind that we are speak-
ing to him as a unit. I am not just dealing with one part of him called ‘soul’
in an attempt to get that to heaven. Rather, I am conscious that the Bible
teaches the unity of the personality and as I try to communicate in this whole-
ness, this must be reflected in my attitude as well as in what I say.” (The God
Who is There, Francis Schaeffer).

We must, in the light of this, ponder over our established ways, words and
methods, individually and collectively. Have we made sure that we are to-
tally understood? The sharing of the Gospel is a task, which can only be
carried out with great care and love towards God and the people we try to
win. If we love a person, we meet him on his own level. A bombardment
with Bible verses is a senseless undertaking.

The love for the lost should motivate us to ponder on the above points. It is
not loveless, hard or cynical criticism that makes me write this, but concern.
We do not rid ourselves of the responsibility towards the people whom God
leads into our way by telling them that they have to get saved by repentance
and acceptance of Christ as an “own personal Saviour”. The very words of
these evangelical clichés are laden with connotation possibilities. What ex-
act message does our hearer get from these words anyway? Besides this,
how Biblical is this statement which is used as a phrase all over the world? Is
there really no better way to explain Christ and His Work for us?

Evidences

“That...which we have heard, which we have seen with our eyes,

which we have looked upon and touched with our hands...we pro-
claim also to you.” (1 John 1:1-3)
This is a statement, an evidence, a witness, which could be acceptable to any
law court of today. Likewise Luke (1:1-4) wrote:

24
 “Many have undertaken to write a narrative of the things which
have been accomplished among us, just as they were delivered to us
by those who from the beginning were eyewitnesses..., it seemed good
to me also, having followed all things closely for some time past, to
write an orderly account for you...that you may know the truth con-
cerning the things of which you have been informed.”

Also Paul is speaking convincingly about facts (1 Corinthians 15:3-7):

“I delivered to you as of first importance what I also received, that

Christ died for our sins IN ACCORDANCE WITH THE SCRIP-
TURES, and that He appeared to Cephas, then to the Twelve. Then
He appeared to more than 500 brethren at one time, though some
have fallen asleep (died). Then He appeared to James, then to all
Apostles...”

All these writers do not expect their readers to accept Truth in the form of
subjective human experience, although this is of very great importance to
them all. They support their evidence factually. ‘If you don’t believe - go
and ask those many that have heard, seen and touched!’ This is actual his-
torical evidence, which is ever so much better supported than any other his-
torical documents of the same period or before.

But this is not enough. Right through the New Testament, particularly the
Gospels, we read statements which are supported by the words ‘as it is writ-
ten’. This refers the reader to Old Testament prophecy where the whole life
of Christ has been marvellously foretold in much detail, though this was
totally unforeseeable. About 30 times this evidence is used with regard to
Christ in the Gospels alone. A selection of the most important prophecies
concerning Christ has been compiled in the book Christians Answer Mus-
lims. (Also in the booklet Comparing, Confusing, Considering, Concluding).

The divine inspiration of such Scripture is undeniable. Subsequently, the

message as such must also be true. The announced Christ IS what He claims
to be and did what He was predicted to do! He died for our sins. He rose
from the dead.

25
Every Christian should be really acquainted not only with the content of the
Scriptures, but also with evidences of its Truth and dependability.

What Evangelism actually is

The Greek word ‘evangelizo’ means ‘to bring’ or ‘declare good news’. This
is the communication of the message by ‘preaching’, i.e. conveyance of the
message, not oratory dramatization. All too often preaching is associated
with an unnatural way of speaking. This unnatural way of speech is, I sup-
pose, to try to copy some “mighty preacher”. A copy is divorced from the
original (man), it is a comical imitation with a flare of fanaticism. Is this
preaching? Of course not! About half the time in Biblical usage, this word
appears in the original as ‘evangelizo’, to bring good news! Not to make an
impression on people!

But in the case of the other half, the word ‘preaching’ reads ‘kerusso’ in the
Greek, which means ‘to proclaim as a herald’, or ‘to proclaim victory’. A
herald was a messenger of a king who went from place to place, not to in-
form people, or conduct an opinion poll, but to proclaim what the king or-
dered. So a preacher (Greek: ‘kerux’) is a herald.

Therefore, evangelism cannot be valued by its success. The fact that the
hearers obey or disobey the proclamation of the herald does not make him a
good or bad “proclaimer” - unless his proclamation is not understood properly.
If a document in legal English is read to the normal man in the street without
any explanations, and he observes it wrongly because he misunderstood it, it
is really the fault of the writer, who did not make the understanding clear.

In Acts 14:7ff and 8:25,40 we are informed that the Gospel was proclaimed
in several places, without mentioning any success. In the given passages
both words (‘kerusso’ and ‘evangelizo’) are used, indicating the unity and
openness of the Gospel.

We must realize that evangelisation of the world means essentially not its
conversion, nor even christianisation, nor ‘preaching in such a manner that
something happens’. True evangelisation is the conscientious proclamation
of the message of God, i.e. to make the hearers fully realize its content. And
this must be done individually, i.e. in consideration of the culture, back-
26
ground, education and spiritual realization of the listeners, who obviously
have differences of reasoning and comprehension.

In all cases the form of presentation must differ. But the actual message
cannot be adapted or changed to suit the hearer. The full presentation of the
Gospel must therefore include:

1 Presenting The Facts Of The Gospel

The atoning death and resurrection of the Lord Jesus Christ. Read: Acts
2:23, 5:30, 10:39, 13:29; Deut. 21:22ff; Gal. 3:10-13; 1 Peter 2:24 with
Acts 2:32

2 Presenting The Evidences Of The Gospel

Historical, scientific, scriptural, philosophical.
Read: Acts 2:25ff, 3:18-24; 1 Corinthians 15:3; Luke 1:1-4; Acts 1:3; 1
John 1:1-3

3 Presenting The Demands Of The Gospel

Acts 2:38, 3:19 (Repent and be baptised), 10:43, 13:38+39 (Believe); Luke
14:28
(Count the cost); Hebrews 3:6 (To continue to the end), 12:14 (Strive for
holiness), 5:9 (Obedience); Matthew 24:13

4 Presenting The Promises Of The Gospel

Psalm 103:17 (Mercy); Psalm 103:12 (Forgiveness); John 10:22-28; Mat-
thew 25;34+46b (Eternal Life); 2 Corinthians 5:17 (New Life); Matthew
11:28; Rev. 14:13 (Rest); Matthew 28:20b (His continuing presence); John
14:27, 15:9+11 (Peace, Love and Joy); John 14:3 (Heaven); Revelation 5:10
(Reign with Him); Acts 2:38 (The Gift of the Holy Spirit).
Have these suggestions discouraged you from evangelism? They certainly
should not do THAT. The art of winning people for Christ is a gift of God.
We are encouraged to “earnestly covet the best gift” (1 Corinthians 12:31).
And still this gift must be developed by study and practice. “Woe is upon
me, if I preach not the Gospel!”, writes Paul (1 Corinthians 9:16). Who is
exercising this pressure on Paul, or on us? God? - No! Paul’s woe are the
lost around him that perish without the Word of God! He cannot bear the
thought of people being lost because of his indifference. CAN WE?

27
Let us study to be approved unto God, let us prepare ourselves well, “that we
may know how best to answer every man”, even the Muslim (Col. 4:6).
Preparation must also include a reasonably deep study of Islam. As any other
topic this must be done with the greatest amount of honesty and integrity.
However impartial one tries to be - it will not be so completely. Islam will
obviously display its smooth, acceptable and attractive sides. We will show
the other side, probably even as one-sided. Both sides together would form
a reasonably balanced presentation.

The Foundation of Evangelism

The need for the individual is to realize that we really care for him; that we
are not only interested in discharging our religious duty, but take him seri-
ously, is a most essential aspect of evangelism.

This is not a psychological trick! I cannot pretend to “care for lost souls” if
I am not willing to love the people to whom the souls belong. And love is
described in 1 Corinthians 13! Such is the love of God to man. It is ex-
pressed in the Lord Jesus Christ, Who “was moved with compassion when
He saw the multitudes” - not forgetting that these were many individuals
who craved to be loved! He cared! Here is our model for loving our neigh-
bour - our Muslim neighbour. This love does not ask for success. It is not
proud. It is concerned with a living person and his or her needs - and not
spiritual needs only.

Therefore, we must learn to listen, take in, understand and react as Christian
people - not only as preachers with patent recipes relating the way to heaven.
People live here - and are 95% occupied with the “here and now”. I venture
to suggest that as a rule evangelism reaches out only to those who are ready
for it in one way or another.

Muslims are, as a general rule, not prepared or ready. They are like Phari-
sees; quite confident because they follow the right religion and do the right
things. Besides, Allah is most merciful!

The way to the soul of a man is through his heart. Kindness, care, interest in
the person as an individual, opens his or her heart. Then, when a genuine

28
confidence has been built up, getting across eternal thoughts becomes natu-
ral. Therefore, the best way of reaching the Muslim is the same as reaching
any other man: through personal contact.
Our political views, personal interests and even personal integrity, have to
step back. Priorities, even in our spiritual and church life, must be recon-
sidered. Compassion for the one who needs Jesus Christ as Saviour and
Lord must take the first place.

Love is a personal relationship. We cannot pay someone else (evangelist or

missionary) to love the Muslims in our stead!

Christ’s new commandment is Love. How can we love the lost, the lost
Muslims, without doing everything in our power to afford them a genuine
opportunity of being saved? The Lord predicted, however, that the love of
many will grow cold! What does your “spiritual thermometer” register?

Are we WILLING to say with Paul:

“For the SAKE OF CHRIST I am content ...with insults, hardships,

persecutions and calamities…?” (2 Corinthians 12:10)

We ought to! Because

“For OUR SAKE HE became poor so that by His poverty we might

be rich.” (2 Corinthians 8:9)

Selfishness, laziness and complacency belong on the altar! Therefore,

“present yourselves a living sacrifice, holy, acceptable to God,

which is your reasonable service.” (Romans 12:1)

29
(Graph 2)
THE LOCAL CHURCH AND ITS MISSION
TO THE MUSLIMS

Life Challenge Africa

YOUR HELPER IN MUSLIM EVANGELISM
30
 The Local Church and its Mission
To the Muslims
Please Consider:
1. The penetration of the Muslim community with the gospel can only be
accomplished if the local church awakens to fulfill its God-given calling.
2. As a mission agency with a special commitment to reach Muslims living
side by side with Christians we endeavour to join hands with Christians to
train, equip and encourage them in their witness to their Muslim friends
and neighbours.
3. While all Christians should seek to befriend Muslims to present Christ to
them in word and deed, special teams of Christians are needed to visit
Muslims in their homes to share the Good News with them.
4. Where we can sense a genuine desire to learn about God’s plan of salva-
tion in a Muslim, the Christian witness should make himself available for
a regular Bible study (e.g. using the correspondence course, AL KITAB,
available from LIFE CHALLENGE AFRICA with the inquirer. Often
this will only be possible on a personal basis to avoid undue pressure
from other Muslims.
5. Now believers from an Islamic background will greatly benefit from a
regular get –together with other converts from Islam (NEW LIFE FEL-
LOWSHIP) in the personal atmosphere of a Christian home. This will
strengthen their awareness of belonging to a new family, God’s family;
advance their understanding of the basic teachings of the Bible; and help
them to get acquainted with the differing practices and nature of the church.
His choice of a suitable local church should be wisely guided by his more
mature brother in Christ.
6. Since Muslim converts are usually put under enormous pressure and even
face persecution from their own families and friends, Christians need to
surround them in a special way with prayer and loving care.

31
 Sample of the LessSample of Lessons Taught by LCA
Muslim Evangelism Seminar
1. Towards understanding your Muslim Neighbour
The Abraham Factor/Prayer for the Muslim world / The You are Invited
challenge of Islam / Muslims are not our enemies / The
typical Muslim and his thinking / Moments in the life of a
Muslim / Attitudes and aptitudes
Muslim Evangelism
Seminar
2. Muhammad and the History of Islam
Arabia before the time of Muhammad / The life of Muhammad
/ Jesus and Muhammad—an evaluation/The spread of Is-
lam Venue:
3. The Qur’an and the History of Islam Date:

32
Beliefs and Practices / The Qur’an—form and content / The Time:
sources of the Qur’an / The traditions of Islam: Hadith (In-
terview with Al-Bukhari) / The Law of Islam: Shariah /Sal- Costs:
vation in Islam (Books and Tapes will be available)
4. Christian Reply to Muslim Objections Program: Relevant information about Islam
Islamic attacks against the Bible / The Gospel of Barnabas and Muslims will equip you for an effective
/ Muslim Stumbling blocks—Our Stepping stones: “Is Jesus witness to your Muslim neighbour.
god?” “God cannot have a son!” “God is one, not a Trinity!” (For details see overleaf)
“Crucifixion or Crucifiction?” “Nobody can pay for my sins!”
5. Share Your Faith with a Muslim “ One might suppose that the Church thought the Great
Presenting the gospel / what is the Gospel? / The truth Commission did not apply to Muslims. Yet: Muslims are
question / Importance of Heart AND Mind / The practical not so resistant to God’s love as they are neglected and
approach / From now on uninformed.” (Dr. Samuel Zwemer)
 AREA/ESTATE No/STREET

NAME:

DATE/WHO L-CODE QUESTIONNAIRE 1a)……………………….. b)…………………………..

2)……………………………………….. 3)…………………………………….

4)…………………………………………………………………………………

5a)…………….. b)……………… c)……………. 6)…………………………

33
7)…………………………………………………………………………………

Gospel presented/Comments ………………… Appointment: Day/time

…………………………………………………………………………………...

L—CODE = Literature Code; e.g. DA = Dear Abdullah; GL = Gospel of Luke

 RELATIONSHIP QUESTIONNAIRE
Good evening, my name is …., this is my friend ….; we are concerned about the lack of relationship between
people and even towards our creator.
A. Will you help us by giving your thoughts in response to a few questions?
(if NO ask question C and / or D)
1. a) For how long have you lived here?
b) Do you like living here? What do you like most?
2. What would you see as the greatest need in your community?
3. What do you see as man’s biggest problem?
4. Why do you consider your faith to be the right one?
5. Are you afraid of:
a) death?
b) day of judgment?

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c) not being pardoned by God/
6. Do you know for certain that you will go to heaven when you die?
7. Suppose you were to die tonight and stand before God and He would ask you: “Why should I allow you
into my heaven?” What would you say?
B This completes the questionnaire. Thank you for your interesting answers.
C May I have a few more minutes of your time to share with you about my relationship with my creator?
D May we visit you at a more convenient time? (Make appointment)

DON’T FORGET TO FILL IN: NO/STREET, NAME, L-CODE ...etc

 AND NOW?
Consider
a Prayer group
FOR EVERY MOSQUE
Every Christian fellowship with concern, every Christian for that matter,
should be part of a prayer group for the mosque which is nearby. It is most
likely that such a prayer group does not exist as yet. Then the time has come
that you, dear concerned Christian, initiate one! Where and how and when
should be determined by those who care to get involved. We will be grateful
to be contacted about the formation of such a group - however small it may
be - and try to advise and encourage you in your prayer commitment.

Prayer is the very foundation of any Christian witness. When praying, your
love and concern for lost Muslims will grow. You will want to know those
Muslims better even if you have so far avoided them.

You will want to know more about the Muslim you pray for. We can help
you with relevant training literature.

You may not have the right kind of literature to pass on to a Muslim friend.
We can help you with suitable hand-out literature.

Your group may come to the point when you share our burden - as described
before - to systematically reach out to those Muslims within your reach.
Here again we can help you with a training seminar.

You can be a frontline missionary right where you are by devoting one evening
or afternoon a week for a given period to contact and witness to Muslims, by
‘Friendship Evangelism’. We stand with you and assist wherever and how-
ever possible! Please think and pray about this! And then fill in this little
form and return it to us - now! It’s urgent, for even today Thousands of
Muslims are passing away into an eternity without Christ.

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 -

I (Name)...........................………………………………………………
Cut here  ------------------------------------------------------------------------------------

Address..............................……………………………………………..

...................................................……………….……………………….

Phone..............………... Age............

†I have decided to become a partner in the evangelism of Muslim people

within my reach.

†I will faithfully pray for the Muslims I know and for those who attend
the local mosque.

†I will endeavor to initiate a prayer group for a local mosque.

†I am earnestly considering witnessing to the Muslims in our

area. Please help me.

†I/We will organise for a seminar in our area. Send us more informa
tion.

(Please mark the square which applies)

Send this form to:

LIFE CHALLENGE AFRICA
P.O. BOX 50770
NAIROBI - KENYA

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ccc