Is it possible for a committed Christian to interact with people from other faiths without wanting to convert them or feeling superior to them? Can a Christian respect other people’s beliefs without feeling like she’s compromising her own?
One of my friends from Bible study always says, “If I grew up in India, I’d be a Hindu.” The first few times I heard that, I was scandalized. But after a while, I realized she was right. I’m Christian because I grew up in the United States surrounded by people with faith in Jesus Christ. But to someone who was raised differently, the story of Jesus must sound as foreign as stories of Hindu gods sound to me.
Why Did Jesus, Moses, the Buddha, and Mohammed Cross the Road? sounds like the beginning of a joke, but it’s a dead-serious book. Subtitled Christian Identity in a Multi-Faith World, in it McLaren encourages Christians not to treat others with hostility but with empathy and humility, solidarity and collaboration–all without diluting their own Christian identity. I read this book with my Bible study group a couple of years ago.
The book is divided into four parts. Part I is “The Crisis of Christian Identity,” in which McLaren states a problem, that is, committed Christians having hostility toward people of other faiths (I am oversimplifying here). Part II is “The Doctrinal Challenge,” in which we see how common misinterpretations of our doctrines cause us to be hostile. (We, and the church as a whole, need to study our doctrines in the light of Christ and see where we are using them to fuel hostility instead of love. McLaren focuses on the doctrines of creation, original sin, election, the Trinity, and the Holy Spirit.) Part III is “The Liturgical Challenge,” in which McLaren suggests ways to rethink how we practice our Christianity in connection with the liturgical year, baptism, our hymns, prayers, sermons, and Sunday school classes, reading the Bible, and communion. Part IV is “The Missional Challenge,” in which McLaren discusses how friendship and positive interactions with people of different faiths can benefit (and change) the world.
I am only beginning to understand what damage has been wrought to the entire world in the name of Christianity. As McLaren explains, after the ascension of Christ, His followers were actively persecuted, until the emperor Constantine converted to Christianity in 312 AD and made it the official religion of the Roman Empire. Suddenly, Christians had power. And joined to the Empire, they conquered under a flag emblazoned with the cross of Christ. Land was appropriated. People were forcibly converted to Christianity. New lands were discovered, and the cycle continued. Indigenous peoples were converted or displaced or murdered or enslaved, their lands confiscated, their cultures destroyed. All in the name of Christ.
In Chapter 11, McLaren tells the story of the foundation of Islam 300 years after Constantine. I’d never heard this story before. There is a problem when Christians get all their information about other faiths from Christian sources. Let’s just say, we don’t get all the nuances. Wouldn’t it be more valuable to make friends with people of different faiths and ask them about their religions, with a spirit of curiosity rather than of being ready to jump in and correct their wrong doctrines?
I think God is so much larger than we can conceive, and Christians don’t know everything about Him. We can learn a lot about God from hearing other people’s perceptions. If there is only one God, is it possible that as He revealed Himself, people saw Him through the lens of their own cultures and focused on different facets of His glory?
There is a lot to ponder in this book. I’ll treat you to a tiny fragment of Chapter 15, about the Trinity: “. . . the three persons of the Holy Trinity are not merely one with each other: they are one in each other. We might say they are interpersons, or interpersonalities. And as creatures made in the image of God, so are we.” McLaren goes on to explore the implications of such relationship. What kind of universe would this God create? One of individuals, focused on themselves? Or one of communities, where there is unity of purpose? (Again, I am over-simplifying.)
One thing I’d never considered before was that John the Baptist, son of a priest, should also have become a priest. Instead, McLaren points out, John removed himself from Jerusalem and the temple and went out into the desert, and by all accounts, lived a wilderness life. Then, just before Jesus starts His public ministry, John shows up by the Jordan River and starts baptizing people.
Now, there already was a baptizing custom in Judaism. It had to do with washing away contamination, separating themselves from gentiles. But John’s baptism was one of repentance, and he told his followers that there was another coming who would baptize with fire and the Holy Spirit. He was preparing the way for Jesus. He recognized that the old system was about to change.
It’s been drummed into most Christians that the Bible is the inerrant Word of God. Everything in it is real and true as written, all facts, all events. In the Old Testament, God is often portrayed as a violent, vengeful, and punishing force. Yet Jesus told us, “If you have seen me, you have seen the Father.” (See John 14:9.) When was Jesus ever violent? The only times he ever expressed anger was that time in the temple when he turned over the tables of the moneychangers, and when he called the Pharisees “whitewashed tombs,” and when he said to Peter, “Get thee behind me, Satan!” He never punished anyone, caused an army to drown in the Red Sea or turned anyone into a pillar of salt. Anything that you read about God that isn’t like Jesus is just not true. The apostle John, Jesus’ best friend, insists that “God is love.”
We’re taught not to “pick and choose” our scriptures according to what we like or don’t like. But McLaren (on pages 200–201) points out that St. Paul in his epistles quoted positive portions of the Jewish scriptures while leaving out the violent portions. He also shows how Jesus himself in Luke 4:18–19 quotes Isaiah 61:1–2, leaving out the part about “the day of vengeance of our God.” Hmmm.
In talking about building friendships with people of other faiths, McLaren says, “my identity as a follower of Christ requires me first to move toward the other in friendship, and then to move with the other in service to those in need.” In other words, people of other faiths and of no faith are our partners in mission. We have common goals. Also, we know how to have affection for our friends. In doing so, we are sharing Christ’s love. That’s good news.
Some of the ideas in this book will seem controversial to the most conservative of Christians. But if you recognize that you may harbor less-than-benevolent feelings toward non-Christians, maybe you need to read this book.















