Similarities to Adventists:
I turn now to a second conviction: Seventh-day Adventists are uniquely positioned to bring the gospel to Muslims..
Adventists have the following advantages over other Christians in taking the good news to Muslims:
The place of the Scriptures.
We base our practices and beliefs on the Bible and the Bible alone. This devotion and loyalty to the revealed Word impresses Muslims, who look to the Koran as God’s revelation.
Adventists have the following advantages over other Christians in taking the good news to Muslims:
The place of the Scriptures.
We base our practices and beliefs on the Bible and the Bible alone. This devotion and loyalty to the revealed Word impresses Muslims, who look to the Koran as God’s revelation.
Lifestyle.
Our abstinence from pork and alcohol comes as a welcome surprise to Muslims, who are not used to associating Christians with these practices. This means that Adventists and Muslims can enjoy table fellowship without apprehension—an important factor in establishing basic relationships. Beyond these practices, the Adventist emphasis on simplicity and modesty resonates with sincere Muslims, whose religion is a 24/7 matter.
Concern with the last days.
The ideas of the last judgment, the second coming of Jesus, and the resurrection play a prominent role in Islamic thought. For serious Muslims all of life is lived with a view to one’s standing in the final judgment. Their teachings differ from ours in important respects, but the key ideas in common present an opportunity for Adventists to present instruction that will enlighten their understanding.
The Sabbath.
The Koran mentions the Sabbath, and in a positive light; it makes no mention of the first day of the week as a day of worship. Our observance of the Sabbath, enshrined in our very name, sets us apart as a people obedient to divine revelation.
Cosmic conflict.
Muslims understand events on this earth against the backdrop of a cosmic struggle between good and evil, in which Iblis—Satan—and evil beings play a major role. This broad framework has obvious parallels—along with significant differences—with the Adventist understanding of the great controversy between Christ and Satan.
Creation.
Both Muslims and Adventists believe in the doctrine of creation and reject the theory of evolution.
Health.
Muslims have a keen interest in health and healthful living. Adventists and Muslims enter into easy partnerships to improve the quality of life. In the Middle East, Adventists operated a series of hospitals and clinics in Muslim countries, while Loma Linda University and Medical Centre has an ongoing relationship with the Kingdom of Saudi Arabia and Afghanistan.
Relation to Israel.
The fact that as a church Adventists refuse to be identified with any geopolitical lobby is a huge plus in the Muslim world. We are not part of a pro-Israel lobby: we believe in justice for all peoples, Israelis and Palestinians alike.
A reform movement.
We understand our message to be not a new one but a return to the teachings of the Bible. We are completing the partially realized reformation begun by Luther, Calvin, and the other stalwarts of yesteryear. Muslims also consider themselves to be part of a work of reformation.
These nine features uniquely position Adventists to establish relations with Muslims at all levels and to advance our divinely appointed mission of taking the gospel to the whole world. But we are not well known in the Islamic world; indeed, we are hardly known at all. When Muslims hear of Christians, they immediately think of pork-eating, alcohol-imbibing, loose-living men and women who side with Israel.
A major task with which we must grapple is to educate Muslims as to who we are and what we stand for. When that is done, attitudes change from disbelief to amazement, to appreciation, to warm acceptance.
In meeting Muslim leaders, I emphasize from the outset that I prefer to be known as an Adventist rather than as a Christian. For Muslims the name “Christian” carries such negative associations—associations that do not belong with Seventh-day Adventists—that I would rather avoid the term. And “Adventist” captures well the driving pulse of who we are—our hope in Jesus’ return and sense of divine calling to tell it to the world.
Our abstinence from pork and alcohol comes as a welcome surprise to Muslims, who are not used to associating Christians with these practices. This means that Adventists and Muslims can enjoy table fellowship without apprehension—an important factor in establishing basic relationships. Beyond these practices, the Adventist emphasis on simplicity and modesty resonates with sincere Muslims, whose religion is a 24/7 matter.
Concern with the last days.
The ideas of the last judgment, the second coming of Jesus, and the resurrection play a prominent role in Islamic thought. For serious Muslims all of life is lived with a view to one’s standing in the final judgment. Their teachings differ from ours in important respects, but the key ideas in common present an opportunity for Adventists to present instruction that will enlighten their understanding.
The Sabbath.
The Koran mentions the Sabbath, and in a positive light; it makes no mention of the first day of the week as a day of worship. Our observance of the Sabbath, enshrined in our very name, sets us apart as a people obedient to divine revelation.
Cosmic conflict.
Muslims understand events on this earth against the backdrop of a cosmic struggle between good and evil, in which Iblis—Satan—and evil beings play a major role. This broad framework has obvious parallels—along with significant differences—with the Adventist understanding of the great controversy between Christ and Satan.
Creation.
Both Muslims and Adventists believe in the doctrine of creation and reject the theory of evolution.
Health.
Muslims have a keen interest in health and healthful living. Adventists and Muslims enter into easy partnerships to improve the quality of life. In the Middle East, Adventists operated a series of hospitals and clinics in Muslim countries, while Loma Linda University and Medical Centre has an ongoing relationship with the Kingdom of Saudi Arabia and Afghanistan.
Relation to Israel.
The fact that as a church Adventists refuse to be identified with any geopolitical lobby is a huge plus in the Muslim world. We are not part of a pro-Israel lobby: we believe in justice for all peoples, Israelis and Palestinians alike.
A reform movement.
We understand our message to be not a new one but a return to the teachings of the Bible. We are completing the partially realized reformation begun by Luther, Calvin, and the other stalwarts of yesteryear. Muslims also consider themselves to be part of a work of reformation.
These nine features uniquely position Adventists to establish relations with Muslims at all levels and to advance our divinely appointed mission of taking the gospel to the whole world. But we are not well known in the Islamic world; indeed, we are hardly known at all. When Muslims hear of Christians, they immediately think of pork-eating, alcohol-imbibing, loose-living men and women who side with Israel.
A major task with which we must grapple is to educate Muslims as to who we are and what we stand for. When that is done, attitudes change from disbelief to amazement, to appreciation, to warm acceptance.
In meeting Muslim leaders, I emphasize from the outset that I prefer to be known as an Adventist rather than as a Christian. For Muslims the name “Christian” carries such negative associations—associations that do not belong with Seventh-day Adventists—that I would rather avoid the term. And “Adventist” captures well the driving pulse of who we are—our hope in Jesus’ return and sense of divine calling to tell it to the world.
