The Christlike Remainder
Finding Unity Through What Is Godly in Every Religion
Renaissance Ministries | March 31, 2026
A Fellowship Discussion Essay
“For there is one God, and one mediator between God and men, the man Christ Jesus.”
— 1 Timothy 2:5
“In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not… That was the true Light, which lighteth every man that cometh into the world.”
— John 1:4-5, 9
“Other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.”
— John 10:16
Introduction: The Unifying Principle
How do we engage with other religions?
The typical Christian responses fall into two camps:
The Exclusivist: “All other religions are false. Christianity alone is true. There is nothing to learn from or affirm in other faiths.”
The Pluralist: “All religions are equally valid paths to the same God. It doesn’t matter what you believe as long as you’re sincere.”
Both positions have problems.
The exclusivist cannot explain why other religions contain obvious moral truths — why Buddhism teaches compassion, why Islam insists on honesty, why Hinduism values self-discipline, and why Judaism upholds justice. If these religions are entirely false, where did these truths come from?
The pluralist cannot explain the contradictions. If all paths lead to the same place, why do they teach opposite things about who God is, what happens after death, and how salvation works? Mutually exclusive claims cannot all be true.
This essay proposes a third way — a principle that allows for both unity and distinction, for affirmation and correction, for respect and truth-telling:
What is Godly in any religion is Christlike. What differs from Christ is not-God. Every religion is Christian to the extent it reflects God’s character, and evil to the extent it departs from it.
Part I: The Principle Stated
The Core Insight
The principle can be stated simply:
- God’s character is the standard — Goodness, righteousness, love, truth, justice, mercy — these are not arbitrary categories but reflections of who God is.
- Christ is the perfect revelation of God’s character — “He that hath seen me hath seen the Father” (John 14:9). Christ is the full expression of what God is like.
- Whatever reflects God’s character is Christlike — Whether found in Judaism, Islam, Buddhism, Hinduism, or secular philosophy — if it is good, true, beautiful, righteous, it participates in Christ’s nature.
- Whatever contradicts God’s character is not-God — Even if found in a “Christian” church, a “Christian” nation, or a person who calls themselves “Christian” — if it is evil, false, ugly, unrighteous, it is not of God.
- Every religion is a mixture — Some portion reflects God (the Christlike remainder); some portion departs from God (the not-God element). The proportions vary, but the principle applies universally.
The Practical Application
This means:
- Islam teaches submission to God, honesty in business, care for the poor, and hospitality to strangers. To that extent, Islam is Christlike. Where Islam teaches violence against unbelievers, subjugation of women, or death for apostasy — that is not-God.
- Buddhism teaches compassion, self-discipline, freedom from destructive desires, and mindfulness. To that extent, Buddhism is Christlike. Where Buddhism denies the personal God, rejects the reality of the self, or offers salvation through self-effort — that is not-God.
- Hinduism teaches reverence for life, devotion to the divine, the importance of duty, and the reality of spiritual existence. To that extent, Hinduism is Christlike. Where Hinduism affirms caste oppression, idolatry of created things, or the absorption of personality into impersonal Brahman — that is not-God.
- Judaism teaches the holiness of God, the moral law, justice, covenant faithfulness, and hope for redemption. To that extent, Judaism is profoundly Christlike — indeed, it is the root from which Christianity grew. Where Judaism rejects Jesus as Messiah and thus rejects the fullest revelation of God — that is not-God.
- Secular humanism teaches human dignity, reason, compassion, and justice for the oppressed. To that extent, it participates in Christlike truth (even while denying its source). Where it denies God, absolutizes human autonomy, and makes man the measure of all things — that is not-God.
The Reflexive Application
The principle applies not only to other religions but to Christianity itself:
A person who calls themselves Christian but acts unGodly is not being Christian in that act. They are being a hypocrite.
The label does not sanctify the behavior. The behavior must conform to the character of God — or it is not-God, regardless of the label attached.
This means:
- The Crusader who killed wantonly in Christ’s name was not being Christlike in that killing
- The Inquisitor who tortured for orthodoxy was not being Christlike in that torture
- The slaveholder who cited Scripture to justify slavery was not being Christlike in that oppression
- The prosperity preacher who exploits the poor is not being Christlike in that exploitation
- The judgmental Christian who condemns without love is not being Christlike in that condemnation
The standard is not the label. The standard is the character of God revealed in Christ.
Part II: The Theological Foundation
The Logos in All Things
John’s Gospel begins with a profound claim:
“In the beginning was the Word (Logos), and the Word was with God, and the Word was God… All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men.” (John 1:1-4)
And then:
“That was the true Light, which lighteth every man that cometh into the world.” (John 1:9)
This is a staggering statement. The Logos — the divine reason, the ordering principle of the universe, the Word who became flesh in Jesus — enlightens every person who comes into the world.
Not just Jews. Not just Christians. Every person.
This means that wherever truth, goodness, and beauty exist — in any culture, any religion, any philosophy — the Logos is present. Christ, as the eternal Word, is the source of all truth, wherever it is found.
General and Special Revelation
Theologians have distinguished between:
General Revelation — What God reveals to all people through creation, conscience, and reason. “The heavens declare the glory of God” (Psalm 19:1). “The invisible things of him from the creation of the world are clearly seen” (Romans 1:20). “The work of the law written in their hearts, their conscience also bearing witness” (Romans 2:15).
Special Revelation — What God reveals specifically through Scripture, prophets, and ultimately Christ. This is fuller, clearer, and more complete than general revelation.
Other religions participate in general revelation. They perceive God through creation, conscience, and reason — and they get some things right. But they lack the fullness of special revelation in Christ, so they also get things wrong.
The Christlike remainder in other religions is their participation in general revelation. The not-God element is where they have distorted, rejected, or failed to receive what God has revealed.
The Fulfillment Model
Jesus said:
“Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.” (Matthew 5:17)
Christ fulfills what came before. He does not simply negate it but completes it, perfects it, brings it to its intended end.
This can be extended: Christ fulfills not only the Law and Prophets but every genuine human longing for God. Where religions express authentic reaching toward the divine — the desire for transcendence, meaning, moral order, salvation — Christ is the fulfillment of that reaching.
The Buddhist seeks escape from suffering and the endless cycle of desire. Christ fulfills this: “Come unto me, all ye that labour and are heavy laden, and I will give you rest” (Matthew 11:28).
The Muslim seeks submission to the will of God. Christ fulfills this: “Not my will, but thine, be done” (Luke 22:42) — perfect submission.
The Hindu seeks union with the divine. Christ fulfills this: “That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us” (John 17:21).
The Jew seeks covenant faithfulness and the coming Messiah. Christ fulfills this: He is the Messiah, and in Him the covenant is established forever.
Christ does not destroy the genuine longings expressed in other religions. He fulfills them.
Part III: The Unity This Creates
Common Ground for Conversation
The principle creates common ground for genuine dialogue:
When speaking with a Muslim, you can say: “We agree that honesty is required, that the poor must be cared for, that God is one, that submission to God is the purpose of life. These convictions we share. Where we differ is on who Jesus is — and that difference matters profoundly. But let us start with what we share.”
When speaking with a Buddhist, you can say: “We agree that desire for the wrong things causes suffering, that self-discipline is essential, that compassion is the heart of righteousness. These truths we hold in common. Where we differ is on whether there is a personal God who loves you — and that difference changes everything. But let us start with what we share.”
When speaking with a secular humanist, you can say: “We agree that human beings have dignity, that reason is valuable, that justice matters, that the weak should be protected. These convictions we share — though I believe their source is God and you do not. Let us start with what we share and explore where our foundations differ.”
This is not compromise. It is recognition of truth wherever it exists — and an invitation to the fuller truth that only Christ provides.
The Basis for Cooperation
The principle also creates a basis for cooperation on shared concerns:
Christians and Muslims can work together against pornography, because both recognize it as destructive to human dignity.
Christians and Buddhists can work together on practices of contemplation and self-discipline, because both recognize the danger of uncontrolled desire.
Christians and Jews can work together on justice, because both are rooted in the same moral law.
Christians and secular humanists can work together on caring for the poor, because both affirm human dignity — even if they ground it differently.
This cooperation does not require abandoning distinctives. It requires recognizing that others may be right about some things even if they are wrong about ultimate things.
The Invitation to Fullness
But the principle is not mere affirmation. It is also invitation.
The Christlike remainder in other religions is precisely the point of contact for the gospel. Where someone already values compassion, you can show them that Christ is compassion perfected. Where someone already values submission to God, you can show them that Christ is perfect submission — and perfect revelation of the God to whom we submit.
The not-God element is what needs correction — gently, respectfully, but clearly. Where a religion teaches violence, we must name that as not-God. Where a religion denies the personal God, we must offer the truth of the God who loves persons. Where a religion offers salvation by works, we must proclaim grace.
The goal is not to destroy but to fulfill — to bring people from the partial truth they have received to the full truth revealed in Christ.
Part IV: The Application to the Christian
The Mirror
The principle holds a mirror to the Christian:
You claim to follow Christ. Does your life reflect His character?
Where you are loving, patient, kind, truthful, just, merciful — you are being Christlike. The label fits.
Where you are hateful, impatient, cruel, deceptive, unjust, merciless — you are being not-God. The label is a lie. You are a hypocrite.
This is not about perfection. All Christians fail. But the question is: What is the direction? What is the trajectory? When you fail, do you repent and return? Or do you justify and continue?
The Buddhist who practices genuine compassion is more Christlike in that moment than the Christian who practices cruelty. The label matters less than the reality.
The Call to Integrity
Jesus reserved His harshest words for religious hypocrites:
“Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness.” (Matthew 23:27)
The Pharisees had the right label. They had the right doctrines. They had the right practices — externally. But their hearts were far from God.
The Christian who has correct theology but corrupt character is worse than the pagan who has wrong theology but genuine virtue. Because the Christian knows better. Because the Christian’s hypocrisy blasphemes the name they claim to honor.
The Path of Sanctification
The Christian life is the progressive elimination of the not-God and the progressive manifestation of the Christlike.
This is sanctification: becoming in reality what you are in position. You are declared righteous in Christ; you are being made righteous by the Spirit. The gap between the two is where growth happens.
The honest Christian looks at their life and says:
- “Here is where I am Christlike — thank God for His work in me.”
- “Here is where I am not-God — Lord, have mercy and transform me.”
This is not self-condemnation. It is honest assessment that leads to growth.
Part V: The Mecca/Medina Distinction Revisited
The Application to Islam
In our earlier discussions of Islam, we identified the Mecca/Medina distinction:
- Mecca-period Islam (early) — Peaceful, spiritual, persuasive, tolerant
- Medina-period Islam (later) — Militant, political, coercive, intolerant
The doctrine of abrogation says the later (Medina) supersedes the earlier (Mecca). This is why mainstream Islam has difficulty reforming — the violent verses have doctrinal priority.
The principle in this essay offers a different frame:
Mecca-period Islam is more Christlike. It reflects God’s character more fully — the God who invites rather than compels, who persuades rather than coerces.
Medina-period Islam is more not-God. Violence against unbelievers, subjugation of women, death for apostasy — these contradict the character of God revealed in Christ.
A “Christlike Islam” would be one that prioritizes the Mecca period — the portion that reflects God’s character — and acknowledges the Medina period as a departure.
This is exactly what Mahmoud Taha argued in Sudan before he was executed in 1985. He said the Mecca verses should take precedence. This was considered heresy because it reversed the traditional priority.
But from a Christian standpoint, Taha was right. The Mecca-period teachings are more Christlike. An Islam that emphasized them would be closer to God — and therefore closer to genuine peace with Christianity.
The Path to Unity
This suggests a path:
Unity with Muslims is possible to the extent Muslims emphasize the Christlike elements of their tradition and de-emphasize the not-God elements.
The same applies to any religion. The Christlike remainder is the common ground. The not-God elements are the points of difference that must be acknowledged.
We do not create unity by pretending all religions teach the same thing. We create unity by identifying what is genuinely shared — what reflects God’s character — and building from there.
Part VI: Practical Implications
1. For Interfaith Dialogue
When engaging with people of other faiths:
- Affirm what is Christlike — Recognize genuine truth, goodness, and beauty in their tradition
- Build relationship on common ground — Work together where convictions align
- Acknowledge difference clearly — Don’t pretend disagreements don’t exist
- Invite to fullness — Share how Christ fulfills the genuine longings their religion expresses
- Speak the truth in love — Name what is not-God, but with humility and compassion
2. For Evangelism
The principle shapes evangelism:
- You are not bringing light to total darkness — you are bringing fuller light to partial light
- Start with what they already know is true — and show how Christ completes it
- Don’t attack everything they believe — identify the Christlike remainder and affirm it
- Focus on the core distinction: who is Jesus? This is where religions ultimately differ
3. For Self-Examination
Apply the principle to yourself:
- Where in your life are you being Christlike?
- Where in your life are you being not-God?
- What would change if you took seriously that the standard is Christ’s character, not the Christian label?
- Where is hypocrisy hiding?
4. For Church Life
Apply the principle to the church:
- Where is your church being Christlike in its community?
- Where is your church being not-God — judgmental, hypocritical, exclusive in wrong ways?
- What would change if the church measured itself by Christ’s character rather than doctrinal correctness alone?
Part VII: Objections and Responses
Objection 1: “This is relativism”
Response: No. The standard is absolute — God’s character revealed in Christ. What is relative is human approximation of that standard. Every religion gets some things right and some things wrong. But the standard by which we measure is not relative; it is Christ.
Objection 2: “This undermines the uniqueness of Christ”
Response: The opposite. Christ is the standard by which all else is measured. Every good thing in every religion is good because it reflects Christ. Christ is not diminished by finding His reflection elsewhere; He is exalted as the source of all that is good.
Objection 3: “This opens the door to syncretism”
Response: Only if you stop at affirmation without moving to invitation. The Christlike remainder is not the whole truth — it is partial truth. The goal is not to blend religions but to bring people from partial truth to full truth in Christ.
Objection 4: “This is harsh on Christians”
Response: Jesus was harsh on religious hypocrites. The principle simply applies consistently what Jesus Himself taught. Those who claim His name must reflect His character — or stand condemned by their own claim.
Objection 5: “How do we know what is Christlike?”
Response: We have the Gospels. We have the full revelation of God in Jesus. The question is not unanswerable — it requires study, discernment, and the guidance of the Spirit, but the answer is available. Christ’s character is revealed; we can know it.
Part VIII: Discussion Questions for the Fellowship
On the Principle
- Does the principle — “what is Godly in any religion is Christlike, what differs from Christ is not-God” — make sense to you? What questions does it raise?
- Can you think of examples of Christlike elements in religions you’ve encountered? What about not-God elements?
- How does this principle differ from both exclusivism (“all other religions are entirely false”) and pluralism (“all religions are equally valid”)?
On Application to Other Religions
- Apply the principle to Islam. What is Christlike? What is not-God? How does this frame relate to the Mecca/Medina distinction?
- Apply the principle to a religion or philosophy you have personal experience with. What do you find?
- How would this principle change the way you engage in interfaith dialogue or evangelism?
On Application to Christianity
- The principle says a Christian acting unGodly is not being Christian in that act — they are being a hypocrite. How does this land with you?
- Where have you seen the church (or yourself) being not-God while wearing the Christian label?
- What would change if Christians measured themselves by Christ’s character rather than by doctrinal correctness or religious identity?
On Unity
- Does this principle create a genuine basis for unity with other religions? What are its limits?
- How do you hold together affirmation of the Christlike remainder and honest acknowledgment of the not-God elements?
- What would “Christlike Islam” or “Christlike Buddhism” look like? Is such a thing possible?
Key Principles Worth Preserving
The core principle:
What is Godly in any religion is Christlike. What differs from Christ is not-God. Every religion is Christian to the extent it reflects God’s character, and evil to the extent it departs from it.
On hypocrisy:
A person who calls themselves Christian but acts unGodly is not being Christian in that act. They are being a hypocrite. The label does not sanctify the behavior. The behavior must conform to the character of God — or it is not-God, regardless of the label attached.
On the Logos:
The true Light enlightens every person who comes into the world. Wherever truth, goodness, and beauty exist — in any culture, any religion, any philosophy — the Logos is present.
On fulfillment:
Christ does not destroy the genuine longings expressed in other religions. He fulfills them.
On unity:
We do not create unity by pretending all religions teach the same thing. We create unity by identifying what is genuinely shared — what reflects God’s character — and building from there.
A Closing Prayer
Lord God, You are the source of all truth, goodness, and beauty. Wherever these exist — in any religion, any culture, any person — they come from You.
Help us see Your reflection in unexpected places. Help us affirm what is Christlike, even in those who do not know Christ’s name. Help us build bridges on common ground.
But help us also speak truth. Where religions depart from Your character, give us courage to name it. Where we ourselves depart from Your character, give us honesty to confess it.
Guard us from the hypocrisy of claiming Your name while contradicting Your nature. Let our lives be consistent with our labels. Let our character reflect our Christ.
And use the Christlike remainder in every religion as a point of contact — a bridge by which people can come to the fullness of truth in Jesus. Not destroying what is good, but fulfilling it. Not condemning what is partial, but completing it.
You are the Way, the Truth, and the Life. Let all partial truths find their completion in You.
In Jesus’ name, Amen.
“For the grace of God that bringeth salvation hath appeared to all men.”
— Titus 2:11
“And I, if I be lifted up from the earth, will draw all men unto me.”
— John 12:32
Source Material: Renaissance Ministries fellowship discussions on interfaith engagement; Christos AI Theological Grammar; previous essays on engaging Islam; the Logos theology of John 1.
Related Christos Content: “The Religion of Peace Question” (Daniel Johnson essay); Christos AI Theological Grammar Part VI (Engaging Islam); “Planting Roots in the Cold” (March 30 fellowship).