Preaching the Gospel to Muslims: Evangelism Methods

The Theological Imperative to Preach the Gospel

"…preach the gospel, I cannot boast, since I am compelled to preach. Woe to me if I do not preach the gospel!" (1 Corinthians 9:16). Preaching the gospel is a Christian imperative. Yet in a heterogeneous, diverse, and often secular world, the obligation to share the message of Christ can become more challenging to fulfill than ever before. Engaging non-Christians with the Bible nevertheless remains a core component of faith, as those who have not heard the Word of God have no opportunity to be saved. Paul repeats this essential Christian value throughout his texts, noting again in Romans, "I am obligated both to Greeks and non-Greeks, both to the wise and the foolish" (Romans 1:14). Preaching the gospel is critical from an eschatological and theological perspective, whether the audience is "foolish" and perhaps unready to accept the truth of Christ, or whether the audience has been raised with another faith such as Islam. While diversity does add to the fabric of human society, helping others by introducing them to the gospel message can encourage dialogue and plant a seed that might blossom to the benefit not only of the individual but of a broader community.

The theological imperative for engaging non-Christians with the Bible continually and conscientiously relates to the wording of Paul's message when he notes the sense of "obligation" to preach. "We are obligated because God provided for our salvation and then somehow entrusted the message to us… Although we cannot repay Christ for all he has done, we can demonstrate our gratitude by serving others with the gospel of Jesus" (Universal Bible Fellowship). From this theological foundation will emerge the various schools of thought as to how Christians can be most effective when communicating the gospel in their daily lives with a diverse audience. The ideal method of preaching the gospel to a Muslim conversation partner is to recognize the value of diversity and the essential fact that Christ's message is fundamentally one of inclusion and plurality. At the same time, Christians risk falling into the trap of ethical relativism when plurality is valued more than the tenets of the gospel. The answer to this potential dilemma is located directly in scripture, which teaches Christians to view non-believers as "lost sheep" who can be delivered unto Christ. Moreover, the mission of the gospel "cannot be reduced to the seeking out of individuals," but must instead aim to "overthrow the structures of teaching and authority that restrict the mercy of God" (Hunt 8). Islam represents one of the world's most formidable structures of teaching and authority that may be restricting the mercy of God.

Common Ground Between Christianity and Islam

Islam has traditionally recognized the "legitimacy of Christianity as a monotheistic religion and Muslims were in theory obliged to tolerate and protect Christian communities in their midst" (Hunt 21). Although both Christians and Muslims consider themselves "peoples of the book" due to their mutual valuation of the Old Testament, the differences between the two religions remain stark. One of the main differences between Christianity and Islam is embedded in their respective names, with Christianity overtly attributing its mission to spreading the message of Christ and His gospel. Islam, on the other hand, "enjoys the unique distinction of having no such association with any particular person or people or country" (Mawdudi, Chapter 1). Islam therefore fundamentally denies the supremacy of Christ, something that contradicts the Christian Bible. Rather than focus on these differences and risk isolating potential Muslim converts or alienating a conversation partner, it would be far more constructive to demonstrate the points of continuity between the two religions. For instance, both believe in the supremacy of God, in submission to God, and in daily prayer and devotion. Through these common points, a Christian can help show that placing faith in Christ is a small but infinitely rewarding extra step.

Establishing common ground between the two faiths helps to build trust and rapport, thereby creating a harmonious communication connection that may eventually inspire the partner to reconsider his or her worldview and theological viewpoints. In "Porous and Buffered Selves," Charles Taylor muses on another common link between Christianity and Islam: the need to remain steadfast in an increasingly secular world.

Secularism, Pluralism, and the Challenge of Dialogue

It is necessary to resist the dilution of faith in the interest of rapid, superficial mass conversions along the lines of what took place throughout the missionary history of the Catholic Church (Hunt). Acknowledging linguistic and cultural diversity is one thing, but creating sacrilegious syncretism is quite another. Both Christianity and Islam have struggled with the problem of secularism and secular humanism diluting the traditional and fundamental elements of their faiths. Both the Christian and the Muslim would agree that blind submission to the authority of science to deny God outright is a detrimental, even dangerous, mindset. The Word of God is absolute.

Taylor explains that the trend toward secularity has traditionally been based on political motives and remains a thoroughly ambiguous and disturbing, yet likely temporary, trend. The Muslim conversation partner can fully understand that fighting a common foe is an apt starting point for dialogue. We can then come to agree that the commencement of the conversation rests on a shared belief in God and a willingness to do our duty as outlined in scripture. The difficulties begin when the Muslim conversation partner claims the Quran as a sacred text. On the assumption that the individual has not yet heard the gospel of Christ, the easiest and most logical starting point is the narrative of Christ's life. That narrative is somewhat known to most Muslims, who honor the teachings of Christ but continue to resist sharing in the full passion of Christ due to a denial of His divinity and the relevance of His life, death, and resurrection to human destiny.

Methods of Evangelism

There are several methods of engagement or evangelism, all of which are relevant but which have different functions and can be used in different situations. One is lifestyle evangelism, which does not involve direct verbal preaching but instead encourages the Christian to embody the teachings of Christ and become a model that other people will seek to emulate. This is a worthy method of preaching the gospel, but an indirect one that might not take root, particularly when working with a Muslim individual or community that has entrenched teachings, values, beliefs, and customs. Lifestyle evangelism should be practiced alongside other forms of evangelism, in part so that the Christian remains honest and always practices what is being preached.

Another evangelical practice is service or servant-oriented evangelism, which can be described best in terms of the charitable work Christians have engaged in since the time of Christ. Engaging with a Muslim person in dialogue would entail letting the person know about the importance of charitable work, which is also important to Islam (Mawdudi). From this common ground of caring and spiritual impetus to serve others, the Christian can create a bridge to understanding Christ's mission as a healer, teacher, and savior. The biblical anecdotes detailing Christ's many miracles may come in handy during conversations surrounding the Christian view on charitable works. As with lifestyle evangelism, service evangelism should be a component of all Christian lives.

Event evangelism is based on large-scale public outreach and can therefore be helpful when conversing not just with one Muslim individual but with an entire community (Rothra). Although this method is not convenient for most individuals, church leaders can arrange an event that attracts Muslims and other non-Christians — a music concert or a sporting event, for instance, during which speakers deliver talks covering the good news of the Bible. Pamphlets and other informational material can be distributed to the audience. The advantages of this method are clear: potentially more souls may be touched by the gospel than through one-on-one evangelical methods. Multiple speakers can also use different languages and symbols to reach members of the Muslim community in diverse ways.

Neighborhood evangelism is another method of preaching the gospel to a Muslim audience, and can be particularly helpful if the community is diverse and has many Muslim neighbors. This method might also work if the Christian is willing to introduce the gospel to a predominantly Muslim neighborhood, even going so far as to use tracts distributed at mosques or at the homes of residents. However, some neighbors might not appreciate the intrusion into their private lives, and this method should be undertaken with great care and sensitivity. Evoking associations with colonialism, this approach might not be greeted with as much tolerance as other evangelical practices. Street preaching is similarly minimally effective, as few people walking down the street will have the interest or time to engage with someone about religious matters. A more personal approach is preferable — one in which a friendship is developed and the Christian person can eventually begin to broach the subject and discuss Christ. This method is more organic and more respectful of the different attitudes and beliefs the conversation partner may hold. Known as relational evangelism, this approach is authentic and generates considerable trust between the individuals in conversation.

Conclusion: Fulfilling the Gospel Mandate

Engaging non-Christians with the gospel is a joyous component of Christian life. From a theological standpoint, Christ serves as the mediator between God and human beings (Malone). Christian eschatology also teaches the importance of preaching the gospel in order to promote salvation. Therefore, the Christian need only revert to Christ when engaging the non-Christian partner in dialogue. The burden is not placed upon the individual Christian alone but is surrendered to God, because the Bible clearly welcomes all believers to the Kingdom of Heaven. Until the point at which the Muslim conversation partner comes to believe, salvation for that person remains unattainable. Reiterating the message of Christ fulfills one's spiritual duty and also justifies Christ's death and resurrection.

Works Cited

Geertz, Clifford. "Religion as Cultural System." In The Interpretation of Cultures. New York: Basic. Digital Copy.

Hunt, Robert. The Gospel and the Nations: Christian Mission in a Pluralistic World. 2009.

Malone, Fred A. "Is Christ-Centered Preaching a Biblical Mandate?" Founders Journal, Vol. 65, Summer 2006, pp. 8–17. Retrieved online:

Mawdudi, Sayyid Abul A'la. Towards Understanding Islam. UKIM Dawah Centre, Digital Text.

Rothra, John L. "Review of Seven Common Evangelism Methods." July 2015. Retrieved online:

Taylor, Charles. "The Immanent Frame." In Rethinking Secularism. Oxford University Press. Digital Copy.

Taylor, Charles. "Porous and Buffered Selves." In A Secular Age. Digital Copy.

Universal Bible Fellowship (UBF). "Paul's Obligation to Preach the Gospel." Digital Copy.