Three Paths in Ministry to Muslims: Interreligious, Interfaith, and Gospel-Centered Approaches

By Dr. Tim Orr

In an age marked by religious pluralism and global migration, Christian engagement with Muslims demands more than good intentions—it requires theological clarity, cultural wisdom, and missional conviction. At first glance, many Christian efforts to connect with Muslims may appear similar: hosting iftar dinners, participating in public dialogue, or co-sponsoring humanitarian projects. Yet beneath these activities lie vastly different frameworks. Whether explicitly named or quietly assumed, these frameworks—interreligious, interfaith, and gospel-centered—shape not only how Christians speak to Muslims, but what they believe about God, truth, and salvation.

Each of these models originates from a distinct sphere of influence. The interreligious model is largely academic, cultivated within seminaries and theological faculties. The interfaith model belongs to public practitioners and civic activists, forged in multi-faith coalitions and humanitarian networks. The gospel-centered model, by contrast, flows from evangelical theology and global missions, rooted in Scripture and energized by the Great Commission. As we explore these three paradigms in greater depth, it becomes essential to examine how they frame truth, mission, and the nature of Christian witness. Each model operates from a unique set of assumptions about what faithfulness looks like in a pluralistic world. Comparing them helps clarify not only how Christians minister to Muslims, but also how the gospel itself is understood and expressed.

The Interreligious Model: Scholarly Dialogue across Doctrinal Boundaries

The interreligious model is characterized by an academic pursuit of theological understanding between faith traditions. Its underlying conviction is that profound theological questions—about God, humanity, revelation, salvation—can and should be explored across religious lines without the expectation of conversion. As outlined in The Georgetown Companion to Interreligious Dialogue (Cornille & Conway, 2021), interreligious dialogue assumes that truth is neither fully possessed nor one-sidedly proclaimed, but emerges through shared inquiry. Theologians become pilgrims—firm in faith, yet open to encounter. This approach is exemplified in structured dialogues between Christian and Muslim scholars in universities and research centers across the globe. For instance, the long-standing Catholic-Muslim Forum facilitated by the Vatican and the Royal Aal al-Bayt Institute for Islamic Thought offers a space for theological representatives to discuss doctrines such as human dignity, scriptural revelation, and divine mercy. In these conversations, the goal is not syncretism, but mutual enrichment and correction, often resulting in deeper self-understanding.

Francis X. Clooney (2010) describes this as "deep learning across religious borders." Interreligious theologians might study Islamic tafsir (Qur’anic exegesis) to better understand how Muslims view divine communication, or compare concepts of divine mercy in Islam and Christianity. The aim is respectful comparison, not critique. This form of dialogue encourages confessional clarity without dogmatic assertion. It emphasizes the shared human search for meaning, rooted in humility and vulnerability. Apologetics, in this framework, is reinterpreted as testimonial exposition. Instead of defending one's beliefs against critique, the interreligious participant explains their theology in a way that invites serious intellectual engagement.

Polemics are discouraged, as they are seen as violating the ethic of hospitality and humility. Interreligious scholars often view confrontational critique as a remnant of past abuses in missionary history such a colonialism, where polemics were sometimes used to assert superiority rather than foster understanding. For example, polemical writings during the colonial era often caricatured Islam, which contributed to deep mistrust. Contemporary interreligious dialogue seeks to reverse that legacy by emphasizing listening, vulnerability, and shared inquiry. The avoidance of polemics is also linked to a belief that authentic dialogue requires trust, which can be undermined by aggressive theological confrontation. While critique is not altogether absent, it is couched in mutual exploration rather than denunciation. This shift reflects a broader commitment to cultivating relationships rooted in respect rather than persuasion. Even when doctrinal differences arise, they are approached as puzzles to ponder rather than errors to correct (Cornille, 2013).

From an Evangelical perspective, this approach is not without limitations. While it cultivates deep respect and fosters mutual intellectual growth, it intentionally render the gospel silent. The call to repentance and faith in Christ may be postponed indefinitely in favor of unending dialogue. The cruciform nature of Christian proclamation—a stumbling block to some and foolishness to others (1 Cor. 1:23)—risks being replaced by the gentler, but less transformative, pursuit of shared meaning.

II. The Interfaith Model: Social Cooperation without Theological Confrontation

The interfaith model emerges from the public square. Its practitioners include clergy, social workers, nonprofit leaders, and grassroots organizers who believe that religion should contribute to the common good. It prioritizes ethical collaboration over theological convergence. Interfaith practitioners often participate in peace marches, interfaith prayer services, and joint advocacy campaigns against Islamophobia or antisemitism. This model is shaped by the assumption that, despite theological differences, religious communities share basic moral values—compassion, justice, and human dignity. These commonalities become the basis for action. As seen in the Abrahamic Faiths Initiative or local interfaith councils in U.S. cities, Christians, Jews, and Muslims often work side-by-side to address issues like food insecurity or refugee resettlement.

Interfaith engagement is inspired by thinkers like Eboo Patel (2012), who argues that interfaith work should elevate cooperation over conversion. Faith, in this context, is primarily understood as a force for societal good rather than as a propositional truth claim. Thus, interfaith gatherings tend to avoid discussions of exclusivism, miracles, or salvific claims—not because they are unimportant, but because they are seen as divisive. Within this model, evangelism is viewed as inherently problematic. Proselytism is associated with coercion, colonialism, or cultural disrespect. As a result, interfaith dialogue often establishes ground rules that explicitly prohibit attempts to convert or criticize another’s beliefs.

Apologetics is viewed as aggressive, and polemics are strictly off-limits. This model fosters civic peace, yet often lacks theological substance. It allows Christians to be good neighbors, but not prophetic witnesses—those who speak God’s truth clearly, even when it challenges cultural or religious norms. In Scripture, prophetic witness often entails both comfort and confrontation, as seen in the ministries of Isaiah, Jeremiah, and Paul. These figures did not merely coexist with competing worldviews; they bore testimony to divine truth that called for repentance and faith. In the context of Muslim engagement, prophetic witness involves lovingly affirming what is good and true while boldly addressing false conceptions about God, salvation, and Jesus Christ. Without this prophetic voice, Christian presence risks being reduced to generic goodwill rather than gospel-centered proclamation.

Interfaith spaces, while rich in peacemaking potential, often leave little room for this distinct and transformative testimony. As a result, the unique claims of Christ are muted, and the redemptive call of the gospel is sidelined. In its effort to respect religious diversity, it frequently suppresses the unique claims of Christ. Over time, Christians working in this space may find themselves speaking less about the cross, sin, or salvation, and more about shared values—which, while admirable, are insufficient for eternal transformation.

III. The Gospel-Centered Model: Proclamation Rooted in Love and Truth

The gospel-centered approach is rooted in the belief that Jesus Christ is the unique and universal Savior of humanity. It draws its energy from biblical texts such as John 14:6 and Acts 4:12, which assert that salvation is found in Christ alone. Practitioners of this model include missionaries, pastors, campus ministers, and laypeople compelled by the Great Commission. This model emphasizes the lostness of humanity apart from Christ and views Muslims not primarily as dialogue partners or allies in justice, but as people made in God's image who need to hear and believe the gospel. Ministries like Frontiers, Crescent Project, and Operation Mobilization train Christians to lovingly and boldly share Christ with Muslims through long-term relationships, contextual Bible studies, and hospitality. Biblical theology undergirds this approach. It affirms both the fallenness of all humans and the sufficiency of Christ's atoning work.

This model also upholds the indispensable role of apologetics and polemics. While gospel-centered engagement is not about winning arguments, it is deeply committed to defending the faith (1 Peter 3:15) and demolishing arguments that set themselves up against the knowledge of God (2 Corinthians 10:5). It recognizes that Muslims may respect Jesus as a prophet but reject His deity and crucifixion—and that these are not minor disagreements but core salvific distinctions. Therefore, apologetics becomes a tool of love, not pride, and polemics a tool of clarity, not insult. Christians trained in gospel-centered apologetics engage Muslims on questions of the Trinity, biblical preservation, and the incarnation, not to dominate but to clarify (Shumack, 2019). They often use the Qur’an as a starting point, finding common ground before guiding the conversation toward the gospel. For instance, many Muslim-background seekers are familiar with the Qur'an’s affirmation that Jesus (Isa) was born of a virgin and is called the "Word of God" (Kalimatullah) in Surah 3:45. This title opens a meaningful door for discussing the unique nature of Christ and the implications of the Word becoming flesh (John 1:14).

Another common theme is the Qur'an’s frequent references to God’s mercy and guidance, which can lead naturally into a discussion of the cross as the ultimate expression of divine mercy and the fulfillment of God’s redemptive plan. These thematic overlaps are not used to affirm Islamic doctrine but to respectfully point toward the fuller revelation found in the gospel. By starting with familiar categories and respectfully building bridges, gospel-centered practitioners gently transition into conversations about Jesus' true identity and saving work. In this way, the Qur'an becomes a springboard for gospel proclamation without compromising biblical truth. Polemics, when employed, are handled with discernment and necessity—exposing theological error and contrasting it with biblical truth. As Mark Durie (2017) demonstrates, comparing the Islamic view of mercy—based on Allah’s will and unpredictable forgiveness—with the Christian understanding of mercy through substitutionary atonement can reveal the beauty and coherence of the gospel.

Ultimately, gospel-centered workers do not shy away from truth claims, nor do they force decisions. They trust that the Holy Spirit convicts and converts. Their task is to be faithful heralds, combining the courage of Paul at Mars Hill with the gentleness of Jesus at the well. In this method, apologetics clarifies, polemics confronts, and love compels—all for the sake of making Christ known.

IV. Comparative Overview: Three Frameworks, One Mission Field

Conclusion: Truth in Love for the Sake of Christ

Each of these paradigms offers something to reflect on, but not all are equally faithful to the biblical witness. The interreligious model encourages intellectual humility and reminds us that God’s ways are higher than ours. However, it often stops short of the biblical imperative to make disciples of all nations (Matt. 28:19–20), replacing proclamation with perpetual inquiry. The interfaith model cultivates empathy and demonstrates how faith can shape public life for the common good. Yet it typically avoids the exclusive claims of the gospel and shies away from the confrontational nature of biblical proclamation. While these models may contribute to peacebuilding and mutual understanding, they fall short of the apostolic mandate to proclaim Christ crucified and risen as the only way of salvation.

By contrast, the gospel-centered model holds together the full counsel of God—truth without compromise, grace without dilution, and love without evasion. It takes seriously the biblical call to both proclaim and embody the message of reconciliation (2 Cor. 5:18–20). The gospel does not merely invite understanding; it demands allegiance. It calls Muslims, like all people, to repent and believe in the risen Christ. This call is not an act of hostility but of hospitality—offering the welcome of the Father to those far off (Eph. 2:13–18). As we engage Muslims, may we do so with clarity, conviction, and Christlike compassion, remembering always that it is not we who save, but the gospel that is the power of God unto salvation (Rom. 1:16).

References

Clooney, F. X. (2010). Comparative theology: Deep learning across religious borders. Wiley-Blackwell.

Cornille, C. (2013). The im-possibility of interreligious dialogue. Crossroad.

Cornille, C., & Conway, S. (Eds.). (2021). The Georgetown companion to interreligious dialogue. Georgetown University Press.

Durie, M. (2017). Which God? Jesus, Holy Spirit, God in Christianity and Islam. Deror Books.

Patel, E. (2012). Sacred ground: Pluralism, prejudice, and the promise of America. Beacon Press.

Shumack, R. (2011). Witnessing to Western Muslims: A worldview approach to sharing faith. InterVarsity Press.

The Holy Bible, English Standard Version. (2001). Crossway Bibles.

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.