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"It was the best of times, it was the worst of times," Charles Dickens said about the time leading up to the French Revolution in A Tale of Two Cities. The same could be said today of Christian witness to Muslims, who belong to a bitterly divided community undergoing a revolution.

The anti-Christian part of the Islamic resurgence certainly qualifies as the "worst of times." It burst onto the world scene with the Islamic Revolution of 1979 and into everyone's living room on September 11, 2001, leaving victims and sometimes churches in its wake.

In the eyes of those who long for Muslims to know Jesus as they do, the unprecedented trickles—and in a few cases, floods—of Muslims who have chosen to follow Christ in previously evangelistically arid lands undoubtedly constitute the "best of times." In the late 1960s, there was a major turning to Christ among the Javanese in Indonesia, following a conflict between Muslims and communists. We have seen similar movements in North Africa and South Asia, along with smaller ones elsewhere.

In fact, and perhaps counterintuitively, the number of new Christians each year outstrips the number of new Muslims, even though the annual growth rate is higher for Muslims (1.81 percent) than for Christians (1.23 percent). Over the last century, Christians have grown at a slower rate than have Muslims, with Muslims increasing from 12 percent to 21 percent of the global population during that time. But this is hardly surprising. Christianity has more total followers than Islam. More people need to become Christians annually simply to remain at roughly a third of the world population. Muslims are increasing in sub-Saharan Africa and among African Americans by conversion, but elsewhere the growth is mostly by birth or immigration. The major growth for Protestants, especially evangelicals and Pentecostals, has been by conversion.

So what attracts Muslims to follow Jesus? Between 1991 and 2007, about 750 Muslims who have decided to follow Christ filled out an extensive questionnaire on that basic question. The respondents—from 30 countries and 50 ethnic groups—represent every major region of the Muslim world. (Copies of the questionnaire are available from dudley@fuller.edu.) The participants ranked the relative importance of different influences and whether they occurred before, at the time of, or after their decision to follow Christ. While the survey, prepared at Fuller Theological Seminary's School of Intercultural Studies, does not claim scientific precision, it provides a glimpse into some of the key means the Spirit of God is using to open Muslim hearts to the gospel.

First, we can look at the experiences that most influenced Muslims. For example, respondents ranked the lifestyle of Christians as the most important influence in their decision to follow Christ. A North African former Sufi mystic noted with approval that there was no gap between the moral profession and the practice of Christians he saw. An Egyptian contrasted the love of a Christian group at an American university with the unloving treatment of Muslim students and faculty he encountered at a university in Medina. An Omani woman explained that Christians treat women as equals. Others noted loving Christian marriages. Some poor people said the expatriate Christian workers they knew had adopted, contrary to their expectations, a simple lifestyle, wearing local clothes and observing local customs of not eating pork, drinking alcohol, or touching those of the opposite sex. A Moroccan was even welcomed by his former Christian in-laws after he underwent a difficult divorce.

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October 2007, Vol. 51, No. 10