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By Dr. Tim Orr
A few years ago, I sat across from a Muslim scholar in a quiet London café. He leaned in with genuine curiosity and asked, “How can you be so confident in your faith while still engaging respectfully with people like me?” His question was not an attack but an invitation. Many people assume that deep religious conviction and meaningful interfaith dialogue are at odds, but I have found the opposite true. The gospel provides a foundation to hold firm in our faith while engaging others with grace, love, and humility.
In my new book, Gospel-Centered Christianity and Other Religions, I show that at its heart, the gospel is not merely a set of beliefs or doctrines—it is the very power of God for salvation (Romans 1:16). It speaks to the deepest needs of humanity: the longing for love, the need for redemption, and the hope of reconciliation. These core tenets are not just theological abstractions; they shape how we interact with others, especially those of different religious traditions. When we fully grasp the implications of the gospel, we begin to see how it equips us to engage in interfaith dialogue in a way that is neither combative nor compromising but rooted in the transformative love of Christ.
Love: The Central Motive of the Gospel
The foundation of the gospel is love. Not the sentimental, feel-good love our culture often promotes but the deep, self-giving, sacrificial love demonstrated by Christ. The gospel begins with the declaration that "God is love" (1 John 4:8) and that this love is most clearly revealed in Jesus Christ.
One of the most striking aspects of Jesus’ ministry was His ability to engage with those society deemed “other.” He crossed cultural and religious boundaries to speak with a Samaritan woman at the well (John 4), healed the servant of a Roman centurion (Luke 7), and praised the faith of a Canaanite woman (Matthew 15). Each of these interactions defied societal expectations, yet they were not empty gestures of tolerance; they were radical expressions of divine love. Jesus did not merely acknowledge these individuals—He invited them into a deeper reality, into a relationship with the one true God.
This is the model for Christian engagement with people of other faiths. We do not engage in interfaith dialogue to affirm one another’s beliefs as equally valid paths to God; instead, we engage because love compels us. Love drives us to see the image of God in others (Genesis 1:27), to listen well, and to share the truth of the gospel with humility and grace.
However, it is crucial to contrast how progressive interfaith approaches often differ from a gospel-centered engagement. Many progressive interfaith initiatives operate under a framework of relativism, where differences in religious belief are minimized in the name of tolerance. The prevailing assumption is that all religions are ultimately the same or that theological differences are unimportant compared to shared values such as peace and justice. While these goals may appear noble, they often lead to a watering down of truth, where convictions are sacrificed for inclusivity.
In contrast, a gospel-centered engagement is firm in truth and gentle in approach (1 Peter 3:15). Christians are called to engage others with respect and kindness, but never at the cost of compromising the exclusivity of Christ’s message. Jesus Himself was both compassionate and unapologetic when proclaiming that He is “the way, the truth, and the life” (John 14:6). True love does not mean ignoring differences or pretending that all paths lead to God; rather, it means standing in the truth while extending grace. This balance allows Christians to engage in interfaith conversations with conviction and humility, knowing that love does not mean agreement but a deep commitment to sharing Christ in word and deed.
Redemption: The Radical Difference of the Gospel
In every religious system, there is an attempt to bridge the gap between humanity and the divine. Whether through rituals, moral law, meditation, or good works, people instinctively know that something is broken in the world—and in themselves. Islam, for example, teaches that salvation is achieved through submission to Allah and adherence to the Five Pillars. Hinduism embraces karma, believing that one’s actions determine one’s destiny in the next life. Even secular philosophies promote self-improvement as a way to achieve fulfillment.
But Christianity stands apart because it does not teach that human effort can bridge the gap between us and God. Instead, the gospel proclaims that salvation is not something we achieve but something God has accomplished for us. “For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast” (Ephesians 2:8-9).
I once had a long discussion with a young Muslim man who struggled with assurance. He told me, “I pray five times a day, fast during Ramadan, and give to charity, but I never know if it’s enough.” His words reminded me of Martin Luther before his conversion—tormented by the fear that he could never be righteous enough before a holy God. I explained to him that Christianity offers something radically different: redemption that is not based on our performance but on Christ’s finished work on the cross (John 19:30).
This truth transforms how we engage in religious discussions. We do not enter conversations with an attitude of superiority, as if we are morally or intellectually better than others. Instead, we speak as people who have received undeserved grace. We are not trying to “win” an argument; we are bearing witness to the One who won our salvation through His death and resurrection.
Reconciliation: The Ultimate Goal of the Gospel
The final pillar of the gospel is reconciliation. Sin not only separates us from God but also from one another. The divisions we see—between races, nations, and religions—are ultimately the result of human rebellion. But through Christ, God is restoring what was broken. Paul writes, “God was reconciling the world to Himself in Christ, not counting people’s sins against them. And He has committed to us the message of reconciliation” (2 Corinthians 5:19).
This means that as Christians, we are called to be peacemakers—not in the sense of avoiding conflict or embracing superficial harmony, but in the biblical sense of working toward true reconciliation. This is why Paul urges believers to “live at peace with everyone, if possible” (Romans 12:18).
Conclusion: A Gospel-Centered Approach to Interfaith Dialogue
The gospel is not just the message we proclaim—it is the foundation upon which we engage with the world. Love compels us to see others as valuable, created in God's image. Redemption humbles us, reminding us that we are saved by grace, not by intellect or works. Reconciliation drives us to seek peace and understanding, not as a concession but as a reflection of God's heart.
By standing firm in truth, while engaging with humility and love, we reflect the very essence of Christ’s ministry—a ministry that sought to reconcile the world to God through the power of the gospel.
References
Holy Bible, New International Version. (2011). Zondervan.
Stott, J. (2006). The Cross of Christ. IVP Academic.
Keller, T. (2016). Making Sense of God: An Invitation to the Skeptical. Penguin.
Piper, J. (2018). Let the Nations Be Glad! The Supremacy of God in Missions. Baker Academic.
Tim Orr is a scholar of Islam, Evangelical minister, conference speaker, and interfaith consultant with over 30 years of experience in cross-cultural ministry. He holds six degrees, including a master’s in Islamic studies from the Islamic College in London. Tim taught Religious Studies for 15 years at Indiana University Columbus and is now a Congregations and Polarization Project research associate at the Center for the Study of Religion and American Culture at Indiana University Indianapolis. He has spoken at universities, including Oxford University, Imperial College London, the University of Tehran, Islamic College London, and mosques throughout the U.K. His research focuses on American Evangelicalism, Islamic antisemitism, and Islamic feminism, and he has published widely, including articles in Islamic peer-reviewed journals and three books.