Episode 65 - Tainted Love Pt. 1 - InterFaith Dilemma

The church seems to want to be seen as cooperating and supportive of social initiatives championed by many different faith communities. But is this a good thing or does it erode our witness and taint the love we are trying to show?

Transcript

Tainted Love pt1

Introduction

When I was still in Highschool there was a family in our church who were very passionate about pro-life causes and would often be involved in interfaith rallies. It was not uncommon for them to stand on street-corners with fellow Christians, Sikhs, Muslims, LDS, and Buddhists chanting and holding their signs of protest. 

At that time, the pastor of our church encouraged us to join them but it always felt wrong to me to be joining hands with those who not only opposed Christianity but held belief systems which were contrary to the Truth. The one thing I’ve heard over and over again is that as Christians it is an act of love to be tolerant of other faiths; creating interfaith dialogue, and even supporting the initiatives of non-Christian faith movements. 

During this time, a friend of mine was studying to be a hospital chaplain and he was expected to know and lead multifaith services in the hospitals where he worked. However, to me it always seemed that for a Christian to engage in worship with someone who was not a fellow believer was syncretistic, or at least pluralistic.

Even the act of cobelligerence which we see in the case of pro-life sentiment is at odds with Christianity if that act sparks any aspect of worship. How are we showing love in this instant and is that love a true reflection of the love we are instructed to follow in Scripture? Has our love become tainted?

In 2 Corinthians 6:14-15, Paul instructs the Corinthian church, “Do not be mismatched with unbelievers; for what do righteousness and lawlessness share together, or what does light have in common with darkness? Or what harmony does Christ have with Belial, or what does a believer share with an unbeliever?”  

Sometimes we read that verse to say, “Don’t team up” “Do not be bound together” “Do not be yoked together” “Do not be unequally yoked” To… (And it always says) “Unbelievers” What does that say about our interaction with people of different faiths? How does God react to religious diversity? Ask the prophets of Baal and the people of Israel. His response is always judgement on those with whom He has a covenant.

And I often hear the argument that we still need to love everyone, which is true, but how are we defining love? Today we're exploring the tension between cultural compassion and biblical conviction. In this first episode of the series, we are going to consider a growing issue in the modern church: interfaith activity. Is it a way to show love, or a path to compromise?

Common Ground or Compromise?

Let’s begin with Scripture. In Acts 17:22–34, Paul speaks to the Athenians at the Areopagus. Surrounded by idols, he finds a cultural bridge: “Men of Athens, I see that you are very religious in all respects. For while I was passing through and examining the objects of your worship, I also found an altar with this inscription, ‘TO AN UNKNOWN GOD.’” (Acts 17:22–23, NIV). He then quotes two pagan philosophers —Epimenides of Crete and Aratus the Stoic of Cilicia —as he proclaims the one true God.

Paul’s approach is often cited as a model for interfaith engagement. But it’s vital to notice what Paul does next: he calls them to repentance. “So having overlooked the times of ignorance, God is now proclaiming to mankind that all people everywhere are to repent,” (Acts 17:30). He does not affirm their religions. He respects their humanity, yet rebukes their idolatry.

This is a foundational point in the Christian understanding. We recognize common human experiences and the dignity of others —but never at the expense of Biblical truth. The early church rejected any unity that did not come from a shared, obedient faith in Jesus Christ. They believed that the true church is made up of believers who live distinctly from the world. Jesus told Nicodemus this meant we needed to be ‘born again’.

Interfaith activity today often presents itself as community service or cultural dialogue. We must ask ourselves: Is this about community? There is a basic commonality among all people, but if the goal is merely connection, then what is the nature of that connection? Are we being evangelistic, proclaiming the Gospel, or evasive, just representing one religion among many?

Jesus was known as a friend of sinners (Matthew 11:19), but we must clarify what that means. Proverbs 17:17 tells us, “A friend loves at all times,” but Ephesians 4:15 commands us to “speak the truth in love.” Jesus was present with sinners, but He never endorsed sin, He never included their sin in an expression of truth. He loved the Samaritan woman (John 4), yet called out her sexual sin. He loved the rich young ruler (Mark 10:21), yet confronted his idolatry.

The danger of interfaith dialogue is not in the dialogue itself, but in what is left unsaid. We as Christians are warned against religious syncretism —blending truth with error. It is unbiblical for Christians to treat all faiths as equal expressions of the divine. Exodus 20:3 makes this clear: “You shall have no other gods before me.”

Beyond syncretism, religious pluralism suggests that all religions contain equal truth. But Proverbs 14:12 says, “There is a way which seems right to a person, But its end is the way of death.” Jesus Himself declared, “I am the way, and the truth, and the life; no one comes to the Father except through Me. If you had known Me, you would have known My Father also; from now on you know Him, and have seen Him.” (John 14:6-7).

If we are to have common ground, it must always serve as a path to the gospel. We can’t build unity for unity’s sake. In the book of Amos the prophet asks, “Do two people walk together unless they have agreed to meet?” (Amos 3:3) He is reminding the Israelites that they are being judged because they entertained foreign gods, they adopted pagan practices, and they did it willingly.

Modern interfaith events often include joint prayers, shared rituals, and blended moral messages. These may seem well-intentioned, but they blur the lines of biblical worship. Throughout history, Christians have not been persecuted or killed for promoting kindness. They were persecuted and killed because they proclaimed Christ as Lord — and only Christ.

So how should Christians approach interfaith activity? Do we avoid it all together, or with respect, clarity, and conviction. We must honor the image of God in every person, but not affirm beliefs that deny Jesus. We may cooperate in matters of shared concern —like disaster relief or poverty alleviation — but always with a transparent Gospel witness.

The church is a holy people (1 Peter 2:9), a countercultural kingdom. We are called to be separate (2 Corinthians 6:17). Not that we should seek isolation, but we must pursue purity. Our culture praises tolerance, and the Biblical call to exclusivity sounds harsh. But Jesus warned that the gospel is divisive, even dividing families (Luke 12:51–53). True love tells the truth.

Interfaith Activism – Shared Values, Separate Faiths?

When Christians join in public causes with people of other faiths, is it a good witness or a potential betrayal? Interfaith activism is a growing reality in today’s socially conscious world. It is seen in climate activism, reconciliation movements, the DEI initiative, the divide of gender expression, and even the expression of peace and non-resistance. But how do we, as believers, evaluate these issues biblically?

Interfaith activism is often centered on values we appear to share, things that Christianity teaches — justice, charity, peace, and compassion. But shared action does not imply shared faith. That distinction matters deeply in a Christian worldview. For us as Christians, the church is a holy community, separated from the world, not an agent of moral coalition.

Consider the Abrahamic House, a recent interfaith initiative that brought Jews, Muslims, Christians, and Baha'i together to serve refugees, address poverty, and counter hate. Their collaboration was featured at the 2023 Parliament of the World’s Religions. It’s a moving example of shared compassion — but it also invites a question: Can we act together without implying spiritual unity? Are these partnerships expressions of love, or do they blur the uniqueness of the gospel?

Micah 6:8 says, “He has told you, mortal one, what is good; And what does the Lord require of you But to do justice, to love kindness, And to walk humbly with your God?” Sounds good right? God requires us to do justice, and act kindly; but the preceding verse records God telling the Israelites that He does not take pleasure in grand gestures for all to see. He wants humility.

James 1:27 says “Pure and undefiled religion in the sight of our God and Father is this: to visit orphans and widows in their distress, and to keep oneself unstained by the world.”  It urges care for the vulnerable, but also personal holiness. But there is this word ‘religion’ used by the writer. What does he mean? He is referring to our expression, or observance, of ceremony - how we worship. Is our expression of love a ceremony of self, a worship of piety, or demonstration of social convention? James is pointing to intention - what is our intention?

The early Christians walked this road carefully. They did not align with empire or religious institutions to accomplish moral goals. They believed the way of Jesus was narrow, and that good should be done — but in a way that keeps Christ at the center; being intentional. That’s still our challenge today.

Zechariah 7:9-10 informs what James is saying when he records the words of God, “Dispense true justice and practice kindness and compassion each to his brother; do not oppress the widow or the orphan, the stranger or the poor; and do not devise evil in your hearts against one another.” God, through Zechariah, is challenging the people of Israel, telling them, “I’ve seen your feasts, I seen your fasting, I’ve seen your observance of My laws, but, why are you doing these things? Are you only acting for yourselves? What is the intention of your worship? Is the intent of your heart evil?”

Galatians 6:10 reinforces the call: “So then, while we have opportunity, let’s do good to all people, and especially to those who are of the household of the faith.” Here our priority is first for fellow believers, but this encouragement is preceded by a warning in verses 7-8  “Do not be deceived, God is not mocked; for whatever a person sows, this he will also reap. For the one who sows to his own flesh will reap destruction from the flesh, but the one who sows to the Spirit will reap eternal life from the Spirit.”

We must not confuse doing good with being united in faith. God takes no pleasure in the death of the wicked (Ezekiel 33:11), but that compassion is not a license for spiritual compromise. The good news of Jesus remains exclusive: only through Him is salvation offered. We are not here to ease the temporal but give hope for the eternal.

What happens when activism turns into the principle aim of promoting unity among the world's Christian Churches? When shared causes become shared prayers, and shared prayers become shared worship? Interfaith activism can easily turn into a platform for a social gospel —a message of justice without Jesus. The danger is subtle but deadly: we become known more for our causes than our Savior. That is where Christians must draw the line. A Christian must not represent Christ in a way that diminishes His supremacy.

One of the tragic temptations of our age is to pursue influence over integrity. If aligning with other religions gains us favor, funding, or followers, is that not a form of idolatry? The early church said, “no!” to these temptations. The early Anabaptists also said, “no!” And we must still say, “no!” today.

A true witness of Christ includes good works, but through our sharing of the gospel. We should be the first to feed the hungry — but we must also be the first to confess Christ as the Bread of Life. We should be at the front of justice — but never at the cost of truth.

Reverence or Rebellion?

Let’s talk about the most spiritually perilous form of interfaith engagement, interfaith worship. Here, the lines are not merely blurred —they are often erased. When people of different religions gather for joint prayer, songs, rituals, or spiritual expressions, the danger of syncretism becomes acute. Interfaith worship is not an opportunity for witness, it’s not, it’s a threat to the purity of devotion to Jesus Christ. The central question I keep coming back to is: What is the focus of your worship? Scripture is unequivocal on this issue. 

I began by reading a couple of verses from 2 Corinthians 6, but let us look at the whole section in verses 14–17a, Paul warns: "Do not be mismatched with unbelievers; for what do righteousness and lawlessness share together, or what does light have in common with darkness? Or what harmony does Christ have with Belial, or what does a believer share with an unbeliever? Or what agreement does the temple of God have with idols? For we are the temple of the living God; just as God said, “I will dwell among them and walk among them; And I will be their God, and they shall be My people. Therefore, come out from their midst and be separate,” says the Lord. “And do not touch what is unclean; And I will welcome you." This is not a suggestion — it is a divine mandate for separation when it comes to worship.

The Old Testament offers numerous warnings against syncretism. Despite his wisdom, Solomon's heart was turned away from the Lord by his foreign wives, who brought their gods into his house (1 Kings 11:4–6). Nehemiah 13:26 reflects on this tragedy: “Did Solomon the king of Israel not sin regarding these things? Yet among the many nations there was no king like him, and he was loved by his God, and God made him king over all Israel; yet the foreign women caused even him to sin.”

Interfaith worship, however well-intentioned, is a modern iteration of this ancient rebellion. It places the altar of God alongside altars to false gods — an act He strictly forbids (Exodus 20:3–6). Many times we see the Israelites called out for having idols in their homes, Asherah poles in the holy places, altars on the hilltops, and offering sacrifices to ancient deities.

Walk into some homes today, and you’ll see a cross on one wall, and a Buddha statue on a shelf. You’ll hear talk of Jesus — and of “energy,” “alignment,” or “the universe.” Crystals for peace, sage for protection, a little Saint Christopher for the car, and a lucky coin in your wallet. It’s a spirituality that mixes and matches. But is it Christianity?

Exodus 20:3 is clear: “You shall have no other gods before me.” Not in temples —
and not on bookshelves either. The early church didn’t add Jesus to the gods. They left the gods behind. Acts 19 tells us about new believers in Ephesus who burned their magic scrolls in public. It wasn’t about decoration or balance — it was about loyalty.

Today, we’re tempted by softer idols: prosperity, protection, peace of mind — whatever works. But the gospel isn’t about what works. It’s about who rules. And the kingdom of God doesn’t need lucky charms. It needs faithful hearts. To pray or sing with those who deny the divinity of Christ, the authority of Scripture, or the exclusivity of the gospel is not a witness — it is tainted love.

And the argument, “Aren’t we just showing love by standing together in worship for peace or justice?” is made very loudly. But biblical love never requires us to deny Christ’s lordship. Jesus, in Matthew 12:30, makes it plain: "The one who is not with Me is against Me; and the one who does not gather with Me scatters."

Paul warned Timothy that, "...the Spirit explicitly says that in later times some will fall away from the faith, paying attention to deceitful spirits and teachings of demons, by means of the hypocrisy of liars seared in their own conscience as with a branding iron, who forbid marriage and advocate abstaining from foods which God has created to be gratefully shared in by those who believe and know the truth." (1 Timothy 4:1-3). Do you hear what he says there? Two things, two indicators, of the falling away of believers is how we respond to sexuality and food. The openness and acceptance of perverse desires and the restriction of those things God has made holy. Interfaith worship is one of the avenues by which the faith is being abandoned — not through hostility, but through skewed hospitality that lacks holiness.

Let me be clear: not all paths lead to God. Jesus Himself stated, “I am the way, and the truth, and the life; no one comes to the Father except through Me.” (John 14:6). Any religious ceremony that suggests otherwise —no matter how peaceful or inclusive — ultimately rejects the truth of the gospel.

Worship is not a civic exercise or a shared tradition —it is a sacred act directed solely toward the Triune God. Joint services where God is one name among many violate the First Commandment. We are not permitted to blend faiths, even in the name of unity. God is a jealous God, and He told Isaiah, "I am the Lord, that is My name; I will not give My glory to another, Nor My praise to idols." (Isaiah 42:8).

Why does this matter? Because worship is where God is most directly honored. If we compromise here, we compromise everything. Worship isn’t merely music or prayer; it’s the declaration of ultimate allegiance.

Just as a marriage is a covenant between two people, the Biblical vision of worship is covenantal and exclusive. Our worship is exercising the covenant between us and God. Imagine a spouse with multiple partners —this is what syncretistic worship looks like to our Lord.

Interfaith worship may appear to promote justice, but God sees hypocrisy when righteousness is compromised. In Revelation, the church of Laodicea is rebuked for being lukewarm —neither hot nor cold (Revelation 3:15–16). Interfaith worship produces precisely this kind of lukewarm Christianity, pleasing to man but offensive to God. Amos 5:21-23, reveals God’s response, “I hate, I reject your festivals, Nor do I delight in your festive assemblies. Even though you offer up to Me burnt offerings and your grain offerings, I will not accept them; And I will not even look at the peace offerings of your fattened oxen. Take away from Me the noise of your songs; I will not even listen to the sound of your harps.

The Christian response is not isolationism, but holy separation. We go into the world, but we are not of it (John 17:14–16). We love others deeply (1 Peter 1:22), but we do not pray to their gods. We proclaim Christ boldly, but we do not place His name beside others.

Conclusion

Only a few days ago Phil Robertson, A modern evangelist and champion for Christ, was redeemed to glory. He took the mandate of sharing God to everyone very seriously. As someone who became a reluctant social media icon, he did not turn to satiate the cultural norms. He stood tall on morality and ethics always supported by Scripture; and he could quote the Bible like only someone in love with God could. He was once quoted as saying, “Basically, I don't ever move too far past the death, burial and resurrection of Jesus, because it's of first importance. And I make sure it's of first importance with anyone I'm talking to. It all comes down to that, really, when you get right down to it. So it's not complex. Jesus removed our sins and guarantees we can be raised from the dead.”

In a world longing for unity, interfaith worship may seem like the highest expression of love. But for the believer, love must always be defined by truth. Our God is not one among many. He is the only one. And He is worthy of worship that is undivided, uncompromised, and unashamed.