Adopted into Grace: Paul’s Vision of Identity in Contrast to Islam

By Dr. Tim Orr

The question of identity quietly shadows every season of life. Whether in moments of joy or loss, belonging or alienation, we all long to know who we are and where we stand. Islam and Christianity both recognize the depth of this need, but they offer different stories about how identity is formed and secured. In Islam, human beings begin with fitrah—an innate disposition that orients them toward God (Kamali, 2008; Nasr, 2002). This foundational openness is not a complete moral compass but a readiness to receive revelation and walk in obedience. Through sacred practices such as prayer, fasting, and pilgrimage, Muslims continually align themselves with this divine design (Izutsu, 2002; Schimmel, 1975). These rituals are not empty; they cultivate spiritual memory and shape the soul through submission and rhythm. Identity in Islam, then, is not self-created but recovered through devotion and community (Murata & Chittick, 1994).

Christianity, particularly as expressed in Paul’s vision, moves in a different direction. Instead of beginning with our disposition, Paul begins with God’s initiative. Identity is not something earned or remembered but something bestowed through adoption. In Roman culture, adoption was a legal and social elevation that conferred full rights and a new status (Bradley, 1990; Garnsey, 1998). Paul seizes this image and proclaims that those in Christ have been adopted into God's family, not as spiritual employees but as beloved children. This changes everything. The Christian no longer strives for belonging; they live from it. It is a secure identity grounded in grace, not performance (Wright, 2013).

This idea of adoption stands in contrast to honor-shame cultures, including many Islamic contexts, where identity is tied to reputation and social conformity (deSilva, 2000). In such systems, maintaining honor is vital, and shame can be devastating. Paul challenges this by proclaiming a gospel where dignity is not earned but given. God's choice to adopt is not based on human merit but on divine love. This kind of identity cannot be undone by failure or rejection. In Ephesians 1:5, Paul writes that God "predestined us for adoption through Jesus Christ," rooting our worth in the unchanging heart of the Father (George, 1994).

While Islam emphasizes submission to God's will through the sharī‘ah, Christianity centers on transformation through the Holy Spirit. Islamic law provides a comprehensive framework for a moral life, one that integrates personal conduct with communal responsibility (Brown, 2017). Many Muslims experience this structure not as restrictive, but as spiritually rich. In contrast, Paul presents a vision where the law is fulfilled in Christ and believers are empowered by the Spirit to live out their new identity. This life is not shaped by fear but by love. As Paul says in 2 Corinthians 5:17, "if anyone is in Christ, he is a new creation." Transformation is not self-willed but Spirit-led (Fee, 1994; Gaffin, 2006).

These theological foundations shape how each tradition understands guilt, failure, and restoration. In Islam, sincere repentance—tawba—restores a person to God. Yet the lingering sense of failure can weigh heavily, especially when honor is at stake (al-Ghazālī, 2011). Paul offers something more: not just pardon, but permanence. The believer is not a slave with a debt but a child with an inheritance. This does not minimize sin but reframes the response. Grace does not lead to complacency; it leads to security and joyful obedience (Moo, 1996).

Paul’s gospel of adoption also reimagines community. The church is not a gathering of individuals bound by shared rules but a family forged by grace. Belonging is not earned by behavior or background. As Paul declares in Galatians 3:28, "There is neither Jew nor Greek... for you are all one in Christ Jesus." This radical unity dismantles the old categories of worth. In a world that often values people by status or lineage, Paul envisions a household where everyone is equally cherished. The Spirit who unites us to the Father also unites us to one another (Horrell, 2005).

Islam, too, offers a rich communal identity through the concept of the ummah. This global community of believers embodies shared rituals and moral commitments. The daily rhythms of prayer, fasting, and giving knit Muslims together in devotion. Yet this community, while deeply meaningful, does not describe the believer as a child of God. God is exalted, merciful, and near, but never Father (Ernst, 1997). The relationship remains one of reverent distance. Brotherhood exists among believers, but not between humanity and God in a familial sense.

Paul’s doctrine of adoption breaks this mold. He dares to describe the Creator as Abba, not only Sovereign but intimate. Through Christ, believers cry out not in fear but in trust. This shift from servant to child redefines the spiritual atmosphere. The law is no longer a ladder to climb but a reflection of the One we already belong to. In cultures shaped by duty and hierarchy, Paul introduces a gospel of delight and freedom. Adoption does not diminish reverence; it deepens it by rooting it in love.

For Muslims who long for closeness to God through disciplined devotion, Paul offers a surprising invitation. Come, not as a performer, but as a child. The practices of prayer and fasting need not be discarded, but reoriented. They become responses to grace, not requirements for approval. This changes the spiritual posture from striving to resting. In Christ, the deepest human ache—to be known, secure, and loved—finds its answer. Not in achievement, but in adoption (Reeves, 2012).

Ultimately, both Islam and Christianity take identity seriously. They offer structured paths, moral clarity, and a sense of communal belonging. But Paul’s vision introduces something unique. Identity begins not with us, but with the Father who chooses, adopts, and delights in His children. This is not spiritual escapism; it is a redefinition of what it means to be human. To be adopted is to be given a new name, a new family, and a lasting place at the table. And in that place, the soul finds rest.

References

al-Ghazālī, A. H. M. (2011). The Alchemy of Happiness. CreateSpace.

Bradley, K. R. (1990). Discovering the Roman family: Studies in Roman social history. Oxford University Press.

Brown, J. A. C. (2017). Misquoting Muhammad: The challenge and choices of interpreting the Prophet's legacy. Oneworld Publications.

deSilva, D. A. (2000). Honor, patronage, kinship, and purity: Unlocking New Testament culture. InterVarsity Press.

Ernst, C. W. (1997). Sufism: An introduction to the mystical tradition of Islam. Shambhala Publications.

Fee, G. D. (1994). God's empowering presence: The Holy Spirit in the letters of Paul. Hendrickson Publishers.

Gaffin, R. B. (2006). By faith, not by sight: Paul and the order of salvation. P&R Publishing.

Garnsey, P. (1998). Ideas of slavery from Aristotle to Augustine. Cambridge University Press.

George, T. (1994). Galatians (Vol. 30). B&H Publishing Group.

Horrell, D. G. (2005). Solidarity and difference: A contemporary reading of Paul’s ethics. T&T Clark.

Izutsu, T. (2002). Ethico-religious concepts in the Qur'an. McGill-Queen's University Press.

Kamali, M. H. (2008). Shari'ah law: An introduction. Oneworld Publications.

Moo, D. J. (1996). The Epistle to the Romans. Eerdmans.

Murata, S., & Chittick, W. C. (1994). The vision of Islam. Paragon House.

Nasr, S. H. (2002). The heart of Islam: Enduring values for humanity. HarperOne.

Reeves, M. (2012). Delighting in the Trinity: An introduction to the Christian faith. InterVarsity Press.

Schimmel, A. (1975). Mystical dimensions of Islam. University of North Carolina Press.

Wright, N. T. (2013). Paul and the faithfulness of God. Fortress Press.

Who is Dr. Tim Orr?

Tim serves full-time with Crescent Project as the assistant director of the internship program and area coordinator, where he is also deeply involved in outreach across the UK. A scholar of Islam, Evangelical minister, conference speaker, and interfaith consultant, Tim brings over 30 years of experience in cross-cultural ministry. He holds six academic degrees, including a Doctor of Ministry from Liberty University and a Master’s in Islamic Studies from the Islamic College in London.

In addition to his ministry work, Tim is a research associate with the Congregations and Polarization Project at the Center for the Study of Religion and American Culture at Indiana University Indianapolis. His research interests include Islamic antisemitism, American Evangelicalism, and Islamic feminism. He has spoken at leading universities and mosques throughout the UK, including Oxford University, Imperial College London, and the University of Tehran. He has published in peer-reviewed Islamic academic journals. Tim is also the author of four books.