Measured geographically the adherents of Islam reach from the Atlantic on the shores of West Africa to where the waters of the blue Pacific wash the sands of the southern Philippines, and from the steppes of Russian Turkistan southward across the equator to embrace the isles of the Indian Ocean and the island of Madagascar. With fanatical fervor, sparked by the birth of resurgent nationalism, some are ready to take up the sword laid down by their forefathers to press the triumphs of Islam still farther. Others are more content to rest upon the laurels of the past. And still others are indifferent to the faith of their fathers, satisfied to remain as they are because they believe it is the fate of one to be of the religion in which the decree of Allah caused him to be born.
Despite the rapidity with which Islam is making converts even in so-called Christian lands—sometimes even more rapidly than the Christian gospel is planting the standard of Christ in the midst of the followers of the Arabian prophet —there are masses of unsatisfied peoples in the Eastern world who are in search of they know not what, groping in the dark for the divine light. Christianity in these crisis times faces a tremendous challenge to meet these longings of the human heart as multitudes guest after a Christ men think they know, but in reality have never met.
Our brothers among the vast reaches of Islam are included in the great commission Christ entrusted to His disciples. They number in the hundreds of millions. What are we doing to reach them with the message of Jesus Christ? We have as yet only scratched the surface.
Seventh-day Adventists are a people who stress the value of the printed page. For this reason we are not content to present our story in the limited languages of the Western world, but have gone to great expense to prepare literature that the peoples of the East might read in their mother tongues, however conversant they may be with the medium of expression imposed upon them by the great colonial powers. Present plans, however, remain wholly inadequate to reach the hosts of Islam with an approach that will meet them on the level of their own backgrounds and in the light of their understanding. In various local fields some effort has been made, but there is a great need for a strong coordinated program that will appeal to the Moslem mind.
In an earlier article for THE MINISTRY, I set forth the evangelistic method of preaching Christ through Bible narrative. The fundamental lessons of gospel truth are thus given in a setting Islam can understand without creating a prejudiced mind at the outset. The scope of influence of this method among larger Moslem audiences can only be fully effective when put into use by a vernacular evangelist. At this writing, Pastor Hakim Din, located in Hyderabad, Sind, in Pakistan, has completed two three-month series within a year in the same town, with almost a one hundred per cent Moslem audience. He is using these methods and is now in his third campaign in that city. While this approach requires a long-range program to make acceptable converts, and it is still too early to predict the ultimate results, his remarkable success in building and holding an audience, by nature antagonistic to Christianity, merits thoughtful consideration.
In a recent series, Pastor Din built an audience of 20 or 30 the opening night to a steady 150 and upward from the fourth night onward. The thrill that comes to the gospel evangelist when a Moslem Mullah (priest) shouts Jazaq Ullah ("Hallelujah" in Islamic Arabic) at the height of a Christian sermon, needs to be felt to be understood. Such experiences cannot be tabulated statistically.
Readers of THE MINISTRY Will find unusual items of interest in the brief night by night report of Pastor Din's first fifteen services. Meetings were held three nights weekly, Sunday, Tuesday, and Thursday, at 6 P.M. Beginning on the tenth night, the Moslem Fast of Ramzanan entire month of fasting, when all good Moslems neither eat any food or drink any liquid from before sun-up till after sun-down-cut attendance, for many would not want to be present even at an earlier hour, lest the breaking of their burdensome fast might be delayed. In hot weather, this is a real problem, and Hyderabad is always hot. After Ramzan, which reached beyond the fifteenth night here reported, the attendance increased.
The English translation of sermon titles, with brief explanations of their content and several striking stories of audience response, as Pastor Hakim Din told them to me, follow.
Preaching Christ by Bible Narrative
1. The Beginning and End of the World. The story of creation, the fall of man, and the origin of human sin. At the end of the world God is to destroy sin completely. At the close of the lecture a mullah or maulvi said, "Padri Sahib" (the term of respect used in addressing all Christian ministers), "we think you are teaching us Islam. Tonight we have heard wonderful things, some new, some old." "What do you mean when you say, 'new'?" asked Pastor Hakim Din. "The old things we have known a long time," replied the maulvi, "but you have told them in a new way, with some new things, and we thank you for them. You have put life into the old things we knew." When our brother told me this story my mind recalled this inspired comment on the ministry of the Master: "His words shed a flood of light upon the teachings of patriarchs and prophets, and the Scriptures came to men as a new revelation. Never before had His hearers perceived such a depth of meaning in the word of God."—The Desire of Ages (1940), p. 253.
2. The Beginning of War. A brief review of the creation story, with emphasis upon Genesis 1:26, "Let us make man in our image," was the first step in the introduction of the doctrine of the Trinity. The speaker sought to establish the fact that the Bible doctrine of the Trinity begins with creation, but did not disclose who the other members of the Godhead were. The story of Lucifer and the origin of sin, as presented by Isaiah and Ezekiel, was told, and Lucifer's jealousy which resulted in the war against Michael, the Archangel. Michael expelled Lucifer from heaven (Rev. 12). The great spiritual conflict now continues on earth. We are involved, but the promise of Genesis 3:15 is that through Christ we can return to Paradise. When Christ will return (the Moslem believes in the return of Christ sometime in this century) sin will be finished forever.
3. Theme: Why God allows suffering. Title: Man and His Troubles.
4. How Can a Man Please God? (Righteousness by Faith vs. Righteousness by Works). Illustrated by the story of Cain and Abel. At the close of the service a Gujerati Moslem—.-a follower of the Aga Khan—stood up and said, "Really there is no difference between the Bible and the Koran. I don't see why we should not observe the Bible. And I feel the difference is only one of our understanding. When we didn't understand, we felt the difference, but now that we do understand, we don't feel the difference." The people generally said, "This message is truly from God." In this sermon story Pastor Din stressed obedience to the law of God.
5. Noah and the End of the World. The parallel between the two special messages from God—then and now—was discussed in the light of the signs of Christ's return (Matt. 24:37, 38). The sermon emphasized the need of a special message from God to the world today.
6. Abraham's Search for a Paradise Home. Pastor Din introduced this lecture by a question, which would have special meaning to all Moslems because of their veneration of Abraham, "Abraham in his search was sure there was a Paradise. Are you sure?" Several hands went up. "Are you sure Abraham will be in Paradise?" "Yes," came the response. "You are sure because Abraham loved and obeyed God. If you want, to enter Paradise, what should you do? The same that he did. Love and obey God." Then the Ten Commandments were read. "These are God's words to man; they are for all of us. All ought to obey." This appeal was effective. The subject of heaven was presented with Hebrews 11:8-16 the basis of the Scriptural story. Abraham's earthly search through Canaan up to the time of his separation from Lot was told as a prelude. Then the transition to the heavenly country was made as follows: "But was this the Paradise for which Abraham searched? No, not at all. The friend of God had his eye on a heavenly country. He was in quest of a city whose builder and maker is God. Listen to the inspired record of this." The text was read and the sermon continued with a description of the country Abraham sought, stressing the reality of heaven and the new earth.
7. Abraham and Melchizedek. The discussion began with the separation of Abraham and Lot, Lot's choice of Sodom's vale, the war in Sodom, Lot's captivity and Abraham's rescue of Lot, et al. On his return Abraham met Melchizedek, who gave him bread and wine. With Moslems it is important to show that wine in this instance is unfermented. Properly handled, this reference can place us in a very good light, and provide a fine introduction to our health message. Islam thinks of Christians as users of alcoholic beverages. When our total abstinence principles are made clear, our position as interpreters of the patriarchs and prophets is consolidated and strengthened. Abraham's payment of tithe is an excellent introduction to tithing. Strict Moslems pay one-fortieth of their profits, called zakat. The fact that Abraham paid one-tenth, makes a strong impression. This first example of God's financial plan for man, approved by Moses and other later prophets, is quite readily accepted as an example for all God's true people, the children of faithful Abraham, to follow. Remember that most of these lectures are not doctrinal sermons on these subjects. They are narratives from which important principles of truth can be taught without appearing to argue a case.
8. The Promise of God to Abraham. This lecture deals with God's promises to Abraham, and compares literal and spiritual Israel on their march to the Land of Promise. Through Christ all may be counted as heirs of those promises to father Abraham.
9. The Deception of Jacob. This narrative of Jacob and Esau stressed the story of the birthright, and how God renews the promises made to Abraham in Jacob's dream of the ladder. Jacob's experience of wrestling with the angel was emphasized as an example of the earnestness with which we should seek personal victory with God. We too are fearful when we do not have a clear conscience, when we are not obedient to God's commands, and our sins have not been confessed, forsaken, and forgiven.
But if we personally wrestle with God we shall receive the blessing as did Jacob. The Angel changed his name to Israel—prince of God. We are to be spiritual Israel, God's modern princes, who are preparing to enter the kingdom of God.
At the close of this sermon a remarkable story came to light. Pastor Hakim Din had been using the Theosophical Society hall for these meetings. As this society allows peoples of all religions to be members, many Moslems were members of it. One night in one of their board meetings a member objected to the renting of the hall to our evangelist, "because he is preaching against Islam." Another Moslem member of the board rejoined that he had attended a number of the meetings, and had heard nothing of the kind. But if the padri sahib was preaching against Islam then he should be stopped. The one to know would be a priest or maulvi. So it was voted to hire a maulvi to spy on the meetings without making the purpose of his presence apparent. For three nights he attended. This was his third night and at the close he stood and made the following public statement. "My Moslem brethren, I am thankful to the padri sahib for this message. Really these things are true, and I am sure that all of you know why they are spending money for this show." (The word "show" is used rather liberally in Pakistan to mean any public program or entertainment.) "It is clear to every one of us that they are teaching us Christianity and they want to make us Christians; and I tell you it is not a bad thing, if you can understand; and if you are really convinced you can be a Christian." Such a statement from a religious leader of Islam is indeed a triumph of the cross.
10. The World's Greatest Patient Man. Subject matter: Job. Sometimes we listen to the wrong advice and go away from God. When we are given advice we should weigh it against the Word of God. If the two are in agreement, obey. If not, we owe it to ourselves to follow God and not man. Job lost all earthly treasures, but he still had his faith in God. Appeal: The world can take everything from you—wealth, clothing, houses—but they cannot steal your spirituality, your character.
11. Jonah. Departure from God's plan for our lives brings tragic results. We cannot flee from His presence.
12. The Bravery of David. The story of David and Goliath. "I come to thee in the name of the Lord of hosts." Appeal: David appeared before the giant in the name of the Lord, and was successful. And when we are confronted by the enemy of souls, if we come in the name of the Lord we, too, shall have success and blessing and power. When we do not fight the battles for truth in the Lord's name we are bound to be defeated, and that ultimately means loss of the kingdom of heaven.
13. Daniel and His Companions. The story of their captivity, their faithfulness in diet, and their reward was told. Reference was made to the king's dream of Daniel 2, which no man could tell. It was only alluded to in order to give the setting for the golden image of chapter 3. The ordeal of the fiery furnace leads to the confessions of Nebuchadnezzar, that the form of the fourth was like the "Son of God." The king was not a Christian, nor a worshiper of the God of Daniel and Daniel's friends, but an idolater. But when he saw the fourth, he said, "He is like the Son of God." Who told him? Here is another evidence of the Trinity. Moslems think quite highly of Daniel. When the Hebrews came out of the fire they were only three. Really Jesus was with them in the fire.
14. Joseph and the King of Egypt.
15. Elijah and the Prophets of Baal. This narrative emphasized the general lessons of faithfulness to God and its rewards, and the need for the reformatory message of the last day Elijah. From these studies we can see the value of the narrative method of presenting truth and teaching the principles indirectly without creating prejudice.
