In addition to the above, in the "Introduction" to Vol. 1 of my Studies in Christian-Muslim Relations, I summarize a number of key Kuyperian ideas that are pertinent in any Christian-Muslim dialogue. Quite apart from their utility in Christian-Muslim dialogue, I reproduce them here as my further contribution to the dissemination of the Kuyperian perspective.
Marxism, another strong contender for human loyalty, emphasizes the economic aspect as foundational and sees all culture evolving on basis of economic interests. Empirically, Marxism is probably closer to the facts than is rationalism. There is a close affinity between the influence of economic and religious factors. There is a strong mutual influence on each other. One can argue that there is even a kind of confluence of Kuyper and Marx here, for when people give priority to their economic interests, that interest has in fact become the centre of their religion and life, a new idol. Their religious life imperceptibly changes to accommodate their economic status. I have seen it happen in my own denomination.
Kuyperianism focuses on religion as the basis of all human life, with religion seen as the point of ultimate loyalty and value in the lives of individuals and communities. . All the other aspects are shaped by the basic categories of the dominant religion, faith, beliefs or worldview in a given society. Of course religion and the other aspects mutually influence each other, but when all is said and done, the foundation of it all is the religious or, if you prefer, faith or worldview.
Among other things, this means that there is no neutral zone in life like politics, economic or science, where we can all meet as neutral, rational people. Though Nigerian Christians sometimes seek a solution to the Christian-Muslim controversy in that direction, it is a lost cause, for all these cultural areas rest on that often hidden foundation of worldview, faith or religion. Kuyperian Christians share this insight with Muslims. They have, apparently, come to it independent from each other. Unfortunately, many Christians have been misguided into a dualistic scheme that separates religion from these other areas. The implications of this dualism will become clear as we proceed.
However, Kuyperianism also recognizes common grace, a term referring to the Spirit of God working in and shaping truth even in philosophies and religions that reject Christianity. The basic antithesis between them remains active deep down in the foundation, but it is relativized at the surface level due to the fact that the Spirit of God reveals important truths to all religions and cultures. Because of this common grace, Kuyperianism gratefully recognizes many aspects of truths in other worldviews or faiths and is thus ready to cooperate with them. That is also the reason I appreciate so much of Islam. The current mode in Islam, certainly among Fundamentalists, is to emphasize the antithesis at the expense of common grace considerations. The result is a strong rejection of any truth in other religions and a militant affirmation of "Islam alone." It has led to a high degree of intolerance. No doubt, this current rejection on the part of Islam is that they have woken up from their colonial and secular slumber and are angry that they have been subjected to such humiliation. In the current atmosphere of anger and re-assertion, there is little room for anything but antithesis.
I introduce Kuyperianism into the Nigerian discussion because it gives Nigerian Christians an alternative to the secular perspective they have inherited from missionaries who were not always aware of the issues or their implications. It is also a perspective that is increasingly recognized internationally and sought after for its positive potentials for a Christian approach to the world and other religions on a global scale. This perspective is hereby offered as a more legitimate interpretation of the Christian gospel that simultaneously is one both Christians and Muslims should be able to live, work and dialogue with. It could become the basis for more fruitful relations between the two faiths. It would enable Christians to withdraw the red flag of secularism they are constantly waving before Islam and that evokes so much negative passion in the Muslim heart over the last century that it has sprouted today's terrorism. May our political leaders become more conscious of the role their secularism has played in creating an atmosphere of terrorism, while they are challenged to check out this Kuyperian perspective in their efforts to find a solution beyond their counter-terrorism. American and Canadian authorities especially will do themselves a favour when they contact Center for Public Justice (Washington DC) and Citizens for Public Justice (Toronto--www.cpj.ca).
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