Faith and Other Religions

Romans 2:12-16

​This morning, we will explore the view of other religions from a Presbyterian perspective. Presbyterians have a particular reading of Scripture that informs our understanding of the nature of salvation for those of different religions as well as theological differences with other Christian denominations. 

Then, in light of these views, we will explore God’s will for meaningful dialogue for our mutual edification.

The General Assembly is the highest governing body in our denomination. A few decades ago, they adopted a paper entitled Hope in the Lord Jesus Christ. It was meant to crystallize our understanding of Jesus as read through Scripture. And it concluded, “No one is saved apart from God’s gracious redemption in Jesus Christ.” Salvation comes through Jesus alone, and yet by no means does this imply, for example, Muslims and Hindus are going to hell.

People are not saved because they believe in Jesus Christ, they are saved solely because of Jesus’ love. The paper concludes that we do not have the power to know who is saved and who is not, that is in God’s hands. It would be the highest order of hubris to believe otherwise.

These carefully thought-out conclusions are based on Scripture:

Acts 10:34-35 – Peter says, “God shows no partiality, but in every nation anyone who fears him and does what is right is acceptable to him.”

Romans 2:14-15 – “When Gentiles, who do not possess the law, do instinctively what the law requires, these, though not having the law, are a law to themselves. They show that what the law requires is written on their hearts as their own conscience also bears witness, and their conflicting thoughts will accuse or perhaps excuse them on the day when, according to my gospel, God through Christ Jesus judges the secret thoughts of all.”

These passages clearly indicate that God doesn’t only look at explicit doctrinal adherence to the person and work of Jesus Christ. Rather, God looks deeper; God looks at the heart.

In light of this conclusion, we are free to enter into interfaith dialogue with mutual respect.

Historically, interfaith dialogue has devolved into mutual condemnation. During the time of the Reformation, in the 16th century, Catholics were excommunicating Protestants and Protestants were condemning Catholics to hell. In the 20th century, Evangelicals would claim a singular path to salvation through the four-step plan, and mainline Protestants with great self-righteousness would belittle the entirety of the evangelical approach. As an egotistical teenager arguing with anyone I could find, I relished putting others in their theological place. And as a result, God has been putting me in my place ever since!

Such as through Scripture like 1 John 4:7: “Everyone who loves has been born of God and knows God.”

God was telling me that when you see love, you know God is in their heart. And if they know God, they have something to teach me.

In a diverse society, it is important that we learn how to engage these matters rather than simply avoid them out of convenience. A robust debate is an opportunity not only for us to share the measure of wisdom God has given to us, but more importantly for us to listen and grow from it. As Jesus reminded me, “Why do you see the splinter in your neighbor’s eye but fail to see the log that is in your own!”

Given these axiomatic conclusions, we can enter vigorous, respectful debate. We can avoid watering down our faith to mushy affirmations without the fear of being self-righteous or judgmental. Frankly, we have forgotten how to have a vigorous debate in a way that doesn’t mean we hate each other. We have different points of view, and it is through the friction of those conversations that we all can grow. I have heard Congressmen lament the days long past when they could vehemently disagree with one another during the legislative debates but then later share a laugh and a drink at the bar while asking after each other’s families. The same is true with religious dialogue.

It is my personal belief that God has planted the Presbyterian Church for its theological excellence and its rigorous, unflinching, spirit-centered interpretation of Scripture. Yet there are clearly weaknesses within our denomination. And God has used people of many different religions to humble me and help me grow.

Though we clearly disagree with our Roman Catholic brothers and sisters on communion, it was through Father Ray Dunmeyer, a parish priest in Birmingham, Alabama, that I had my first truly powerful communion experience. Presbyterians de-emphasize communion precisely because of our theological differences with Catholics. Because of this, I falsely presumed Presbyterians were more faithful to Jesus’ intentions. But I had never seen anyone like Father Ray preside at the table. His profound humility brought an experience of holiness that I had never known before in this feast. When he broke that bread, I felt the breaking of the heart of God and the friendship of Jesus’ table. When he extended to me that wafer (don’t tell the bishop!) and said, “The body of Christ,” I felt Christ’s love for me in a way I had never experienced before.

Clearly, Jews and Christians have a different understanding of Jesus of Nazareth. But perhaps no single person has taught me more about Him than Rabbi Yossi Leibowitz of Spartanburg, South Carolina. Yossi was a great student of the New Testament; it was simply part of his intellectual curiosity (he taught a class on Jesus at the local college!) and his desire to better understand the people surrounding him in the rural South.

He organized a clergy group from the town, and we met at the local Chinese restaurant. He opened my eyes to the Jewishness of Jesus; he educated me on so much that Jesus said—verses that I had known my whole life but never understood the layers, the thousands of years of layers that were in the midst of Jesus’ words.

The Muslim five pillars of faith are a compelling example of devotion to God. On my trip to Jordan, I was deeply moved by their call to prayer five times a day. This is where theology can get in the way of good practice. The Presbyterian answer to this would be, “We are to pray at all times of day and so there’s no need to stop at five specific appointed times.” The reality is, we Christians often get too busy and simply avoid praying altogether.

For me, all these interfaith conversations have been mutually edifying and none of the topics impinged upon the rights and dignity of others. But I believe God demands more of us in our discussions.

It is vital that we Americans get out of our echo chambers of self-reinforcing, navel-gazing opinions while at the same time not replacing them with polite silence on topics that have clear implications for those whom Jesus loved. Out of a fear to offend or be self-righteous, we can be so hesitant to enter into debate with others, we may be giving off the wrong message. Beliefs do matter. They are not simply a matter of taste and culture.

Wendy’s favorite ice cream is chocolate mocha chunk; mine is birthday cake with those delicious sprinkles. We simply have different taste buds, and there is no inherent value placed on one preference or the other.

But there are certain beliefs that clearly compel us to enter into vigorous debate. Especially those that impact the dignity, freedom, and self-worth of others.

For example, with Muslims, Roman Catholics, and our PCA siblings at Redeemer Church a few blocks away. Let me explain.

Genesis tells us that all are created in the image of God. The prophet Joel told us that the Spirit will pour out on all flesh, which we believe took place at Pentecost. Paul tells us that each is given a gift for the common good, and that there is no longer Jew nor Greek, male nor female, slave nor free; all are one in Christ.

For Christians in the Presbyterian tradition, through a careful reading of Scripture and years of vigorous struggle and at times mean-spirited, fractious debate, we are convicted that, taken together, these texts unequivocally show us that women are called to the ministry, as are gays and lesbians.

It is with the ordination of gays and lesbians as an Executive Presbyter in Birmingham, Alabama, Atlanta, Georgia, and as pastor in Spartanburg, South Carolina, that I spent the bulk of religious debates on. Some of which bore fruit and others not so much.

There was a member of my congregation in Spartanburg that grabbed me by the hands and sought to exorcise demons out of me. I spent 4½ hours with him and a group of others carefully unpacking my view of Scripture. Clearly, I was not persuading them. In the end, they left the church and tried to take scores of others with them. I was not only disheartened but angry.

There is a part of me that felt morally superior, I have to admit, for which I have torepent. Here is why.

That same member and his wife started a meal ministry out of the church. It began by serving a few dozen meals, and 20 years later it had mobilized hundreds of volunteers to take 1,500 home-cooked meals every day of the week to homebound people who otherwise would have seen no person that day.

Does that mean they get a pass for their beliefs? No, but also it doesn’t mean I get a pass for failing to have that same drive to feed the hungry and visit the lonely.

It is my conviction that God sent us to each other to be in debate, for we both needed to grow. And we can do this without hatred or judgment because Scripture makes it clear we are all sinners! None of us will get it right.

So, what will happen to my salvation, and yours, those church members in Spartanburg, and the people around the globe?

There are two scriptures I would like to leave you with this morning that give us hope in the power of God, not ourselves:

Ephesians 1:11b: “[God] accomplishes all things according to his … will.”

1 Timothy 2:4: “[God] wills everyone to be saved.”

Thanks be to God for the grace of our Lord Jesus Christ, the love of God, and the fellowship of the Holy Spirit. Amen.