Extended Version
Middle East Turmoil: How Christians relate with Muslims
By Ronald E. Keener
J. Martin Bailey and Betty Jane Bailey have been closely involved with their denomination, the United Church of Christ, for years in missions work throughout the Middle East, most frequently visiting Israel, Palestine, Lebanon, Syria, Jordan, Egypt, Cyprus, and Turkey.
They are about as knowledgeable as two people can be about the Middle East, very much in turmoil now, and they have recently published the second edition of Who Are the Christians in the Middle East? (Eerdmans, 2010).
They were very generous with their time and interest when Church Executive asked them to talk about their book and about the Middle East conflicts, that evolve daily and weekly, especially with the six-week lead time this magazine has.
How do you define “the Middle East”?
People define the Middle East in different ways. Since we were working with the Middle East Council of Churches at the time the book was conceived and written, we used the definition that the historic churches in the region had agreed to some years earlier. We acknowledge that even the terms “Middle East” or “Near East” was a colonial designation, originally adopted by British geographers because the “nearest” East or “middle-distance” East from London. Geographically it would be more accurate to refer to North Africa and Western Asia, (NAWA) as some international agencies do.
Can you summarize who are the Christians in the Middle East generally by country, the numbers, the heritage?
As we indicated above, we used the terminology of the churches in the region, which in the case of the Middle East Council of Churches were primarily—but not exclusively—the historic churches which identify their origins at the first Pentecost. These include those that since the early Christian centuries have known themselves as “Orthodox” (what we think of as “Eastern Orthodox,” or “Greek Orthodox”); “the Oriental Orthodox” distinguished by certain theological positions originating at the Council of Chalcedon in 451 A.D., (notably the Coptic Orthodox, Armenian Orthodox, and Syriac Orthodox); “the Catholic churches” who recognize the leadership of the Pope of Rome (some—but not all of whom—follow the Latin rite); and Evangelicals, as Protestants call themselves, (who are present in the Middle East today primarily because of the witness of western missionaries.)
Within the Middle East Council of Churches, these four groups are organized into “families.” The MECC has four presidents, one from each family, who share leadership and rotate presiding at meetings. Because all of these groups are present within the MECC, it is literally the most inclusive body of Christians in the world.
In addition to the MECC member churches, there are quite a number of independent churches that are the product of missionary efforts in the last few decades. Significantly, some of these churches were begun by Christian groups from Korea and other non-western nations. Although these churches have preferred not to participate in the Middle East Council of Churches, they generally associate with the Evangelical group, especially when they interface with national governments.
Unlike churches in the United States and Europe, congregations are not “number-conscious” and for the most part they do not have membership rolls. Instead they follow a parish system in which participation is more often by family groups. That style follows local cultural patterns in which families, or even extended families, are the significant units.
What names have been missionaries (and what denominations or nondenominational) and have done the most work over the years in evangelizing the Middle East?
Many of the Christians in the Middle East would answer this question by naming first century apostles and other saints, for they are very conscious of their 2000-year heritage. The most evident missionary efforts in the past would certainly be Latin Catholic orders, who at the time of the Crusades and afterwards were more successful in proselytizing Orthodox Christians than in reaching the “un-churched” or people from other faith traditions such as Jews and Muslims. The effects of these efforts are denominations and patriarchates that have been granted liturgical and structural autonomy by the Vatican. They are known as Greek Catholics, Coptic Catholics, Armenian Catholics, etc.
At the beginning of the modern missionary period in the 19th and early 20th centuries, western Protestants became active in the Middle East. American Congregationalists and Presbyterians worked closely together. German Lutherans sent missionaries especially to what is today Israel, Palestine and Jordan. British Anglicans (Episcopalians) began work in the Holy Land and in Lebanon and Egypt, partly to serve British colonial officials. Both Protestants and Catholics from France established ex-pat congregations in several Northern African nations. There are vital indigenous groups in those countries as a result of that activity, but most of the early “converts” were from Orthodox and other Christian bodies. Culturally, conversion from Islam and Judaism was minimal.
Especially in the latter half of the 20th century and during the last decade, independent groups and denominations like the Baptists, Korean Presbyterians, Seventh Day Adventists, Assemblies of God, and the Nazarenes have sent missionaries and the Society of Friends has established a number of local meetings. In addition, in Israel there are several groups of Messianic Jews who maintain some of their Jewish traditions but recognize Yeshua as the Messiah. Several Baptist and other groups cooperate in a Bethlehem Bible College.
What progress, if any, has Christianity made in the Middle East since your first edition of the book in 2003?
The most dramatic progress has been in the southern part of Sudan, where hundreds of new churches have been established and many persons have identified themselves as Christian. This is an area where local Anglicans and Presbyterians have reached out to animists and others. The locally organized denominations, including 22 new Episcopal dioceses, have grown rapidly, with some help and support from western churches and medical staff.
In addition, most denominations now have locally trained pastors and selected bishops. Within the Fellowship of Middle East Evangelical Churches, centered in Beirut, Lebanon, women have been recognized in leadership roles and the first female clergyperson was expected to be ordained soon. At the Near East School of Theology, also in Beirut, the current president is a woman from Syria who studied in the United States. At the Near East School of Theology, also in Beirut, the current president is a woman from Syria who studied in the United States.
Urgent humanitarian needs, caused by natural disasters and continuing warfare, have provided the occasion for Christian witness and collaboration with local Muslims.
What approach do Christians have to take to show Christ to Muslims?
The most important way American Christians can show Christ to Muslims is through solidarity in the struggle for justice and liberty. When they ask, “Why are you taking risks like this?” the answer is that “I follow Jesus, who wants justice and freedom for all people.” Dialogue, rather than foreign claims or answering questions that have not been asked, is the only effective form or witness in our time.
A local church here in the Phoenix area is sending 22 people to the region (but particularly Egypt) to begin evangelizing there, people who will live and work there. How would you advise anyone like them as they reach out to Muslims?
When Christians, today, demonstrate their faith through acts of love and solidarity they are more convincing than any words. The people of the Middle East yearn to see American Christians who come to “be” with them, rather than to “talk” at them. I am glad to hear that this Phoenix effort has been carefully planned. Missioners who go need to understand the culture and their new friends. Then what Riad Jarjour calls “the dialogue of life,” is possible. (See pages 12-21 in Who Are the Christians in the Middle East?.)
How well equipped do you feel Christians in the Middle East are to reach the Muslim majority around them? Do you feel that they have a strong vision for that?
The Christians in the Middle East are proud and confident of their Christian faith, celebrating the long history of Christianity in their nations. They also live in daily contact with Muslims. They are fellow citizens in particular countries and lived together under the same political constraints and difficulties. Many are near neighbors, co-workers in business enterprises or work together, assisting one another in the fields. They understand the dynamics of their mutual existence and often have opportunities for substantive conversations. In many communities they visit one another on religious holidays—even baking the special pastries for each other. In that context they are better prepared to share their convictions and visions with their Muslim friends in the “dialogue of life.”
There are, of course, occasional points of tension between the two religious communities, but in general they enjoy opportunities for mutual contact.
What role do you see the US church has in encouraging the Christians in the Middle East? What can congregations do?
American denominations have strong ecumenical ties to the churches and Christians in the Middle East. Many have staff specialists who know their counterparts in the Middle East churches and the Middle East Council of Churches. That includes Catholic, Protestant and Evangelical Churches in the United States. Several of the Middle East churches have congregations in the United States, especially groups like the Armenian Orthodox, the Coptic Orthodox and the Greek Catholic Churches. A number of churches in the Middle East were started by such groups as American Presbyterians and the United Church of Christ (Congregationalists). It is also true of many Baptist groups, the Assemblies of God and the Nazarenes.
Other U.S. church groups have long supported humanitarian aid, including leadership training, for Christian groups in the Middle East. They have done this through Church World Service and Catholic Relief Services. These groups often send delegations to visit with their counterparts, witnessing to their common faith.
In addition, many of the leading colleges and universities in the Middle East have their roots in the missionary enterprise and strong ties to the churches that were their original sponsors. Nearly all these colleges and universities receive Muslim students. Some Christian congregations in the Middle East have schools that serve students regardless of religious background. This has historically been a major opportunity to witness to the Christian faith. A number of the best hospitals and medical institutions in the Middle East have historic church connections. They too serve people’s needs, regardless of current religious preference. And they are important places in which the Christian faith and the Christian concern for the whole of life is made known.
What role do you see the US church has in seeing the Muslims of the Middle East brought into the Kingdom of God?
U.S. denominations—and many congregations—are already doing this through just such services and interactions as mentioned above. In providing humanitarian aid, educational and health services, and in working for justice and freedom, these U.S. church bodies frequently cite Jesus’ teachings about the kingdom of God. They seek to be involved in the whole Middle Eastern communities, including among Muslim members, “as one who serves” and out of Jesus’ concern for the whole of life.
The Middle East is never stable, but it seems that right now there is again unrest all throughout the region; what do you think that means for the church there? What do you think it means for opportunities within the region?
Churches in the Middle East are regularly rising to the challenge of current events. The Greek Catholic (Melkite) Church in Syria, for example, with the support of U.S. churches through Church World Service, has played a leading role in resettling refugees from Iraq. The largest numbers of Iraqi refugees have found a haven in Syria. This activity was possible immediately after the Iraq war broke out and refugees began leaving, because of the long-time ecumenical relations between a number of U.S. Protestant and Catholic organizations and the Greek Catholic Patriarchate of Damascus. The long-time ecumenical relations between a number of U.S. Protestant and Catholic organizations and the Greek Catholic Patriarchate of Damascus made this activity possible immediately after the Iraq war broke out and refugees began leaving their homeland.
Are you seeing encouraging signs or trends of outreach to Muslims in the Middle East? Are you seeing fruitful practices being established? Do you see congregations making inroads in the Middle East?
Most of what we have written above provides examples of this. If you would like anecdotal evidence we could easily supply that.
We are not sure what you mean by “inroads,” however. The U.S. based denominations and agencies like Church World Service are able to do their work through the generosity of congregations and individual Christians in the U.S.; these agencies depend on volunteers and committed staff on the ground in the Middle East—many or most of whom come from U.S. congregations. But this work continues efforts made in the last century.
The work is possible because of a relatively new partnership style between U.S. congregations, through denominations, and the local congregations and educational agencies in the Middle East, or through hospitals, schools and colleges, schools and colleges that function as an outreach of Middle Eastern denominations and congregations.
Will Egypt be the new hot spot for persecution against Christians? I understand that 10 percent of Egyptians are Christian and 90 percent are Muslim; are Christians in the Middle East more doctrinaire and fundamentalist than what Americans are used to in their megachurches? What are the belief patters or lifestyles of Middle Eastern Christians?
There are several questions in this overall question. We do not expect Egypt to be the new hot spot for persecution against Christians. Recently the most extreme of Egyptian Muslim groups, the Muslim Brotherhood, has agreed to participate in a new unity government. Pakistan and Iraq are more likely to continue their persecution of Christians, at least in part because Muslim extremists see the Christian communities in their lands as directly related to the United States military. A few American service men in Iraq wanted to worship with local Christians and did so in full uniform and with their weapons. The churches offered them hospitality but this was held against those churches. Also the West is considered by extremists to be an example of Christian nations who, beginning with the Crusades displayed their faith through military might. Memories are long in the Middle East. “The centuries coexist,” one of our scholar mentors told us.
You also asked whether Middle Eastern Christians are inclined to be more doctrinaire and fundamentalist than Americans are used to. If Americans see expressions of Middle Eastern Christianity as doctrinaire, they reveal a lack of understanding of other Christian traditions and of the impact of early Christian history. Also, the question assumes a single style of Christian belief and practice. Actually there is a wide variety in the Middle East, displayed in the four families of churches and in the newer “Pentecostal” traditions. This variety is even wider – and richer – than Americans experience at home. Most Protestant Christians in America have very little experience with this range of Christianity.
One factor does unite Middle Eastern Christians: a deep appreciation for their own cultural and religious traditions and for those of others. In our experience, we have almost always been welcomed into the colorful rites of the other churches.
How do you think the Asia Noreen Bibi blasphemy case will affect the fragile situation for Christians in Pakistan?
The Christians of Pakistan, and their fellow Christians in the World Council of Churches and the All Asian Christian Council have reason to be deeply concerned. This presents a delicate situation for American national leaders. The U.S. State Department and military leaders will need to make their protests quietly to Pakistani political leaders, or the involvement of the United States would seem to confirm the prejudices of Pakistani radical Muslim groups. It is important that Muslim nations in general, perhaps led by Indonesian and Turkish leaders, need to affirm that democratic political styles also guarantee the freedom of all groups to worship according to their own traditions. This part of the Universal Declaration of Human Rights needs to be reaffirmed throughout the world.
Do you think the conditions for Christians in Iraq will improve and the flight of believers slowly come to a halt?
We hope so. It may naturally accompany the departure of U.S. troops from Iraq. But political leaders in Iraq need to be encouraged not only by coalition leaders, but by human rights leaders within all nations.
The way in which Christians from Iraq have been welcomed as refugees in Syria and guaranteed freedom of worship needs more attention in the West.
Are many Muslims coming to Christ in Iran due to satellite TV? Does social media have a role in reaching Muslims for Christ?
Certainly all media are important means of witnessing to the Gospel, and the power of social media is newly evident in places like Egypt. However personal, face-to-face conversations and dialogue are the most effective ways to make the love of Jesus known.
One problem of satellite TV is that it may often portray Christ as a white, Western image rather than the One who was incarnate in their own flesh. It may also feature Western, rather than indigenous, theological perspectives.
The media are carrying messages all the time and some of the statements from the so-called Christian West make it more difficult for Iranian Muslims and others to see Christ as the Lord and Savior of all.
It is believed that the Muslim Brotherhood seeks to establish a worldwide Iranian-style theocracy, governed by Islamic law which oppresses other religions. Yet they have kept in the background in the present unrest in Egypt. What is their strategy; do you agree with the objective expressed here?
Our understanding is that the leaders of the Arab revolt in Egypt want to throw off an the oppressive regime of Mr. Mubarak and, just as American colonial leaders agreed to compromise for the greater good in founding our country, these leaders recognize that the first goal is unity. We also understand that the vast majority of Egyptians want a secular democratic state.
We Americans often admit that democracy is a messy political structure, but that it has survived in the U.S. because people have worked together. It took generations for our society to mature and there are still serious weaknesses. We can hardly expect it to work more smoothly for others.
How should we pray for the Middle East?
Constantly. For all the people, first, for their welfare and peace and freedom. Then for the Christian communities in the Middle East, that they may be faithful and that their witness to the love of Christ may be effective.
What else would you want readers of your book to know or understand in light of the current unrest in Egypt?
That throughout the Middle East the Christian communities, churches and their institutions, and individual members, see themselves as integral parts of their culture and their nations. They seek to be good citizens and pray constantly for the welfare of their country and their fellow citizens.
There is a change of government in Jordan too, though without violence. How do you look at Jordan and other countries in the region for sharing Christ?
The change of government in Jordan is only one step. King Abdullah II has asked the new prime minister to plan for further change that will include election of the lower house of parliament. Eventually, the upper house (currently appointed) needs also to be elected. In Jordan Christians are guaranteed seats in the lower house.
Who are the Coptic Christians in Egypt and America, and how do they practice their faith? Again, is their brand of Christianity similar to what traditional Americans might find in their worldview and faith practices? (Apparently, Coptics have joined in the protests against the government against the wishes of the Pope of the Coptic Church.)
The Coptic Orthodox church is an ancient church in Egypt. The tradition is that St. Mark was the evangelist who brought Christianity to Egypt. The main cathedral is called St. Mark’s, and when it was built in the 1960s, the Roman Catholic Pope returned the relics of St. Mark from Venice to Cairo. The liturgy of the church is quite unique and Copts practice fasting several times a year.
Pope Shenouda, the current pope, was freed from house arrest in the desert monasteries at Wadi Natrun by President Mubarak. He had been sent into exile by President Sadat, who yielded to the pressure of Muslim extremists. Shenouda was loyal to Mubarak for that reason. He is the Patriarch of his church, and as such claims the allegiance of Coptic Orthodox the world over. (Note: there are also two other churches that bear the name Coptic, which simply means Egyptian. They are the Coptic Catholic Church and the Coptic Evangelical Church, both of which are strong churches. Coptic Catholics are loyal to the Pope of Rome. Coptic Evangelicals, who have strong social service programs, are related to American Presbyterians.)
As with Christians in other parts of the Middle East, all three groups of Copts are proud of their Egyptian citizenship.
What are your fears and hopes for the region in coming months?
We hope that the Christians will continue to play an important role in their societies and that they, along with their fellow citizens, have increasing freedoms to work and worship with the people of their choice. We hope there will be a minimum of strife as they continue to work out their revolution.
What is the Middle East Council of Churches and how effective are they in holding together religious faiths there?
We have already referred to the MECC above. Historically it has its roots as a council of Protestants (Evangelicals), that has over the years become more and more inclusive. Today it is the most ecumenical council in the world. There are unavoidable strains because it also includes many very different nations with differing traditions, and some of the churches are relatively new to cooperation and collaboration. In the past two decades it has become increasingly self-sustaining, depending less and less on financial support from western churches. It has been amazingly effective, against enormous odds, at holding the religious traditions together.
