Acknowledgments<\/p>\n
What follows is motivated by a desire to help others and a sense of debt owed to
\nGOD
\nfor his glorious, gracious and free salvation
\nMY TEACHERS
\nfor the rich heritage of Christian truth they have passed on to me through their words and writings
\nFAMILY, FRIENDS, STUDENTS and especially my WIFE
\nfor providing the relationships where I learned to depend on God<\/p>\n
Dedicated to
\nDr. John W. Alexander, president of InterVarsity Christian Fellowship (1965-1981)<\/p>\n
Our attitude toward Scripture is important. The choice of that attitude is one of the most difficult and important questions that we decide in all of life. In my own case I have wrestled with this problem for years. I have chosen to believe that the Bible is the infallible Word of God, which means it is entirely trustworthy and reliable. How about errancy? Admittedly there are parts of the Bible which seem to have problems. These I recognize. I do my best to think through to a solution, but failing there, I stand silent before them, not knowing how to explain or solve them. But I personally refuse to pronounce the verdict of \u201cerror\u201don any of them for two reasons. First, I would have to commence the process of sifting out Biblical error from Biblical truth, and this is not something the Lord Jesus suggested we do when He was on earth. Second, to what more reliable source would I turn for the criteria by which to distinguish Biblical error from Biblical truth? My belief in Biblical inerrancy readily admits all the problems, but I refuse to set myself up as judge of Scripture and commence deciding which statements are Biblical errors.<\/p>\n
\u2014JOHN W. ALEXANDER<\/p>\n
Contents
\nCharts and Figures
\nPreface: What Is the Biblical Model for Evangelism?
\nINTRODUCTION: The Doctrine Is the Drama
\nThe Situation Diagnosed
\nThe Scripture Consulted
\nDoctrine: Concise Statements of the Pieces of Truth in the Divine Drama of Scripture
\nThe Downfall and Recovery of the Doctor: An Allegory
\nPART ONE: The Whole Gospel Lost and Found
\n1: Evangelism as Planting and Watering
\nWhat Is Evangelism?
\nThe Difference Between the Gospel and Our Testimony
\nDistinguishing Our Role from God\u2019s Is Crucial
\n2: Genuine Conversion
\nMere Profession or Real Possession?
\nMisleading Partial Responses by the Mind, Emotions, Will
\nSummary: The Holy Spirit Touches the Whole Person
\n3: The Gospel Reduced
\nPackaging the Gospel
\nWhole Gospel\/Shrunken Gospel
\nMessage-Centered\/Method-Centered
\nGod-Centered\/Me-Centered
\nYou\u2019re a Beautiful Person
\nIs the Gospel Really Being Compromised?
\nTruth: The Measuring Stick of Evangelism
\n4: The Gospel Recovered
\nGospel Grammar: The Five Primary Points of the Gospel
\nGospel Telling: \u201cCome Home\u201d Diagram
\nPART TWO: Wholly by Grace, The Foundation for Evangelism
\n5: Grace Is Only for the Powerless
\nSalvation Is Impossible for Nice People
\nThree Myths That Obscure Grace
\nUnable Yet Responsible
\n6: God Is Grace-Full
\nGrace Makes Salvation Possible
\nOur Re-creating God
\n7: Sovereign, Saving Grace
\nTwo Friends: God\u2019s Sovereignty and Our Responsibility
\nNot Free Will but a Freed Will
\nWhy God Chooses to Love Us
\n8: Worship
\nMotivation for Evangelism: Encountering a Macro-God
\nWorship: The Passion for and the Purpose of Evangelism
\nReal Converts Really Worship
\nGod-Centered Evangelists Worship
\nWorship: It\u2019s All About God
\nPART THREE: Communicating Truthfully and Lovingly Character and Communication in Witnessing
\n9: Ordinary Christians Can Witness
\nPluralism and the New Definition of Tolerance
\nChrist, the Only Way to God
\nReasoning with People
\nSpeaking to the Conscience
\nOur Fears
\nWholesome in Attitudes and Motivation
\nPrayer and the Spirit
\n10: How to Communicate Personally
\nNo Perfect Methods but Help for Starting
\nDifferent People, Different Places
\nGetting Started
\nConversation Turners
\nConversation with a Direction
\nThe Uninterested
\nUsing a Summary of the Gospel
\nBloom Where You Are Planted
\nPractical Effects of Grace-Centered Evangelism
\nOur Goal: Disciples
\nPlans to Obey
\nAPPENDIXES
\nAppendix 1:Training Materials for Learning God-Centered Evangelism
\nA. Recommended Books and Websites
\nB. The Kind of Person God Uses in Evangelism
\nC. Checkup: How Am I Doing in Telling the Gospel?
\nD. Preparing Your Testimony
\nE. Explaining the Doctrine Underlying the Gospel and Evangelism
\nF. A Theology of Evangelism Methodology (Talk\/Sermon)
\nG. Learning to Say What You Mean
\nH. Being a Good Listener
\nI. Asking Good Questions
\nJ. Friendship Evangelism
\nK. Language Barriers
\nL. Four Role Plays for Learning to Witness
\nM. Evaluating the Content of a Gospel Presentation
\nN. Questions Non-Christians Ask
\nO. Guidelines for Organizing Contact Evangelism
\nP. Spiritual Interest Questionnaire
\nQ. Telling the Gospel Through Stories
\nR. God\u2019s Test for Everyone: Measure Yourself by God\u2019s Law
\nS. Exposing Heart Attitudes
\nT. Code of Ethics for Christian Integrity in Witnessing
\nU. Schedule for a God-Centered Evangelism Training Seminar Weekend
\nAppendix 2: Learning the Gospel Diagram \u201cCome Home\u201d
\nA. Procedure for Learning the \u201cCome Home\u201d Gospel Diagram
\nB. Come Home: Overview for Memorization
\nAppendix 3: Study Guide
\nTwelve Sessions for Individuals or Groups
\nNotes
\nPermissions
\nAbout the Author
\nCharts and Figures<\/p>\n
Conversion: A Spiritual Process (chap. 2)
\nSome Contrasts in the Gospel Content (chap. 3)
\nContrasting Views of God (chap. 4)
\nCome Home: Simplified Version (for sharing) (chap. 4)
\nGod\u2019s Method of Salvation (chap. 5)
\nThree Ways to Converse About Christ (chap. 10)
\nTurning Conversations to Christ (chap. 10)
\nConversational Evangelism (chap. 10)
\nThe Goal in Witnessing Affects the Methods (chap. 10)
\nPreface
\nWhat Is the Biblical Model for Evangelism?<\/p>\n
The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth.
\nJohn 1:14
\nPICTURE THIS: THE CRUCIAL BATTLE of a war in ancient Greece has been fought. A runner is dispatched with a memorized report of the all-important results. The long journey completed, he arrives exhausted and falls before the Grecian potentate. Gasping, he blurts out, \u201cMy lord, I was given an urgent message, but . . . I\u2019m afraid I\u2019ve now forgotten it!\u201d
\nThis book, originally published in 1981, was written to address a concern that many Christians, entrusted with the gospel message, had forgotten the message and their responsibility to accurately convey it. I wish I could now say that the message has been remembered. The recovery of a God- and grace-centered gospel, or, as Dr. James Boice has put it, a \u201crediscovery of the doctrines that shook the world,\u201d is imperative.
\nA Confused Gospel and Confused Evangelism
\nHave you ever been stymied by evangelism? Do you feel you are tossed between two unacceptable alternatives and can\u2019t find your niche? On the one side you see Christians who have great rapport with others but don\u2019t say much about Jesus Christ. On the other side are those who are always \u201cgiving out the gospel\u201d but seem to know nothing about genuine friendship. The frustration of bumping into these two extremes in Christian circles is very real.
\nI was one of those Christians who believed in friendship evangelism, but for me it turned out to be all friendship and little evangelism. Motivation was not a problem for me. I had gone through a life-changing conversion to Christ during my high school years, and Jesus Christ was very real to me. I had a strong desire to tell others about him, yet most of my models for doing so tended toward one or the other of the extremes I mentioned. I had other liabilities: my own lack of Bible knowledge, my personal immaturity, my tendency to view God as existing only for my benefit and a fear of being rejected. With those drawbacks I began my personal pilgrimage to find out what it meant to be a witness for Christ.
\nAt first, witnessing seemed so simple. I knew the message and I knew who needed it. What could be so confusing or difficult about that? I found out all too soon. I didn\u2019t have a clear grasp of the content of the gospel. Therefore, my Christian life was stunted, and my ability to winsomely expose nonbelievers to Christ was handicapped.
\nI was soon beset by a barrage of advice. I was told I should witness by showing others a good time, bringing my high school acquaintances to fun gatherings at church or in the inoffensive setting of a home. The evening would end with a challenging talk. That sounded easy. Others would articulate the gospel for me.
\nIn college I met Christians who emphasized a more direct approach: I should invite anyone and everyone to a small group Bible study or a talk by a layperson in a \u201cneutral\u201d setting. Nonbelievers should be confronted directly with the Scriptures. Well, I said to myself, that sounds reasonable. Perhaps this is the approach to take. Yet these seemed impersonal and manipulative. I hungered for an effective evangelistic method. Training seminars and booklets abounded.
\nNot too much later my confusion was intensified because I came in contact with still other Christians who exhorted me to evangelize by the apostolic pattern of preaching: I should bring my friends to hear gifted speakers at church or at special meetings. Still, I was relying on others to do the talking.
\nThen I had a grand awakening. I saw that I was to witness, not just bring people to others who would witness for me. Fearful, and yet convinced of my duty, I looked for help. Again, I met some Christians who were very zealous and explained to me an entirely new set of ideas and techniques for personal evangelism. I was motivated by an awesome sense of responsibility and increasing guilt because I was led to believe that I was unspiritual\u2014or at least unfaithful\u2014if I hadn\u2019t \u201cled someone to Christ.\u201d So I uncritically grabbed onto various methods of witnessing. This approach did involve me in speaking the truth to others. Yet the criterion of success was a numbers game: counting those who prayed, raised a hand or filled out a card.
\nI was a failure. I had started out with misgivings about the appropriateness of the slick techniques advocated by various \u201csuccessful\u201d evangelists. I ended up with misgivings as to whether they fit in with Scripture. My concerns led me to some basic questions of theology.
\nUncertainties whirled in my mind. Could a person be motivated to witness, yet actually dishonor God and misrepresent his message through ignorance or manipulation? Was I motivated by guilt or the expectations of others? Was I trying to make excuses for my lack of enthusiasm and success? How could I limit God\u2019s use of me to just \u201cfriends\u201d and \u201cinvitations to meetings\u201d? How could I deny that God\u2019s providence brought people into my life, even if for just a few minutes?
\nI began to feel like I was caught in a revolving door. Certain questions kept twirling me around. In what way could I lovingly speak to those (even strangers) God brings across my path? Why are the converts of different Christian groups often distinguished by certain personality types? Am I evangelizing only when I see conversions? What are the essential elements of our message? Do I unite with anyone in evangelism because of the great need of people to hear or because of a mutual commitment to gospel doctrines? Why is there such reticence to examine the biblical basis for methods of witness (especially if they are the ones our church uses)?
\nWhy is there such disagreement, confusion and vagueness among those who witness, even on some very basic elements of the gospel? For example, do we just present to the unbeliever Christ as Savior or also as Lord? Is repentance and teaching the law of God part of the gospel? Why is the new birth necessary? What actually happens in the new birth? What is our part in salvation, and what is God\u2019s? How can a person know he or she has been born again? The gospel\u2014is it a set of doctrines or a person? If God has done all he can and now leaves the appropriation of salvation to our willpower, how can spiritually dead people respond?
\nIt boggled my mind that once Christians passed beyond the common notion that everyone needs Christ for salvation, there was confusion and even contradiction on what triggered the new birth\u2014our faith and repentance or God\u2019s enabling Spirit? These are haunting, important, fundamental questions. How could the majority of evangelicals be so oblivious to the need to research what is the biblical gospel? I could see there were many wrong methods, and I began to despair that I could ever find a way to witness that would take its shape from truth, not pragmatism or the sovereignty of our will in salvation.
\nAll my questions could be boiled down to one: what was the way to witness that would be shaped by a high view of a Creator-Redeemer God who does not merely make salvation available but actually empowers a person to respond by repenting and receiving?
\nIn spite of the unhelpfulness of the advice initially given to me about personal evangelism, I have to admit that the resurgent interest in this topic in evangelical circles is healthy. Who can deny that there has been an increased participation in evangelism? Who could find fault with the new evangelistic concern of many Christians? They have made great sacrifices in money, time and energy. People are using modern media creatively. I am truly thankful for these things. Yet something bothers me\u2014and I believe others also have an uneasy conscience. Could some aspects of contemporary evangelism lack biblical integrity?
\nA Brief Overview of this Book: Attempting a Biblical Model
\nBefore we can find an answer to this central question, we must evaluate the current practices in evangelism. Let me paraphrase Francis Schaeffer\u2019s address before the World Congress on Evangelism in Berlin (1966): Because we are committed to evangelism, we must speak in antithesis at times. If we do not make clear by word and practice our position for truth and against false doctrine, we are building a wall between the next generation and the gospel. The unity of evangelicals should be on the basis of truth and not on evangelism as such. If this is not so, \u201csuccess\u201d in evangelism can result in weakening Christianity. Any consideration of methods is secondary to this central principle. Though we need to evaluate doctrine and methods, however, we are not to judge the motives of others.
\nPart one. In part one of this book I will pose pertinent questions concerning the theology underlying the method of modern evangelism. I do not pretend to give an exhaustive theology of evangelism. I speak as a family member to those within the family of God. May we look into our hearts and into the Bible to find how to be better change agents. I hope that my analysis will lead to constructive dialogue and modification for all of us. Should any tradition, technique or person be beyond our evaluation by scriptural standards? I think not. Has the gospel been unconsciously or even consciously reduced? I think so. Foundational is a correct definition of evangelism that avoids confusing our task, conveying the message accurately and lovingly, with God\u2019s responsibility as the one who saves. We plant the message. The outline \u201cCome Home\u201d is an attempt to recover the gospel by linking its five primary points. No summary is perfect; hopefully this one is balanced.
\nIf it is true that there are serious differences among evangelicals on the message and methods of evangelism, then we must ask: to what extent are these differences justified? If the differences are simply due to the different audience we are reaching or the variety of gifts God has given us, these differences are not bad. But if in evangelism we are just being loyal to our tradition, molding truth to our personality, diluting the gospel or manipulating people, we are wrong. If we are convinced there is a theological foundation for our method, we may be justified in evangelizing accordingly. Then our difference is a matter of our conscience bound by what we conceive Scripture teaches. A scriptural doctrine of evangelism should be the controlling element in any practice of evangelism.
\nNevertheless, even when we can articulate a theological base for our evangelism, I do not believe our responsibility has ended until we compare our doctrinal interpretation with that of others and in humility be willing to rethink what the Holy Spirit is telling us in Scripture. Not doing so is to say that we cannot learn from each other. It is to deny that new light can break forth on our understanding of the Scripture. It is to limit the Holy Spirit in communicating to us through other Christians. It is to evangelize a certain way out of tradition and not out of conviction.
\nIn short, to be unwilling to evaluate our evangelism in the light of the Bible is to not take Scripture seriously. We could end up being less than honest, allowing unbelievers to be misled and frustrating those who wish to learn to witness. This could condemn our children and the church to untold problems and dishonor the God of the gospel. I suggest we take a thorough look at current evangelistic practice to see if we who witness to Christ have a balanced and whole gospel. The prevalence of nominal (in name only) Christians is a plague in America and many parts of the world.
\nI consider what the total effect of the gospel should be on our lives and on the lives of those we evangelize. What is genuine conversion? Evaluation is again necessary and right in order to determine why there are so many \u201cfalse\u201d conversions. A commitment to Christ is not a mere prayer and that\u2019s it. Rather, it is a conversion in the true sense of the word; our whole lives are changed. Paul says we become new creations. I discuss how this change must affect our entire being\u2014our minds, our wills and our emotions\u2014the whole person. It leads to a worldview moving us outward from our individual lives to focus on a new family (the church) and into a world which God will renew as his kingdom.
\nPart two. Part two plumbs the depths of how the grace of God operates in salvation. Grace uproots three myths\u2014my inalienable rights, my human goodness, my free will\u2014that act as barriers, shielding people from the full impact of the gospel. These barriers are penetrated by the scandal of grace. Only a grace-centered gospel saves and gives response-ability, which solves the nonbeliever\u2019s main problem. This results in passionate worship, which is the goal of evangelism\u2014not just decisions but fervent disciples.
\nPart three. Part three is devoted to the practice of witnessing, plus some practical ideas on how to get started. We are to be truthful and loving. Our responsibility does not end with correct understanding of the new birth; we must put that gospel into action. We are called to obedience in telling the truth to others. Help is given for communicating, and more diagrams are used.
\nFinally, in the appendixes are numerous worksheets that can be duplicated for training yourself and others. An outline of a God-centered gospel with a relationship theme, \u201cCome Home,\u201d unifies the points. It contains a diagram to illustrate our road in life, a Bible story, illustration from life and pointed application of the objective truths of the gospel. There are two versions: (1) the amplified version for training Christians and (2) the simplified version for telling non-Christians. The extensiveness of this gospel summary may surprise you. I do not apologize for this. I am convinced that God purposes our speaking the truth in love as the means of salvation. If all Christians learned these truths, their witness would be more God-honoring and their spiritual growth enhanced as they daily reexperience a gospel of grace. The gospel is for Christians. God may use a minimal amount of truth to quicken someone; that\u2019s his prerogative. Our privilege is to enter into the depths of the whole gospel, sinking roots into that life-giving water. I hope that \u201cCome Home\u201d will help Christians to be thoroughly knowledgeable of the life-giving truth content of the gospel. Then, not speaking misleading half-truths but the whole truth in love, they can lift up the living Jesus and let him draw many to himself for salvation. The gospel is \u201cthe power of God for the salvation of everyone who believes\u201d (Rom 1:16).
\nIf you\u2019re wondering what\u2019s new that necessitates a fourth edition of a book published in 1981, let me begin by saying what\u2019s not new: My love affair with God\u2019s revealed truth and alluring grace manifest in a gospel of justification by faith alone that precisely \u201cfits\u201d the sinner\u2019s needs. Christ suffered the death penalty I deserved for my self-exalting rebellion. The divine law\u2019s requirement of justice was fully met. The just charge of treason against our Maker was obliterated. God is reconciled. Having given the gift of forgiveness, will he deny the ribbon? No! Because there is an additional requirement of perfect righteousness. We must be holy. So, he confers an inheritance of the substitutionary life of Christ\u2019s perfect obedience on his adopted sons and daughters through grafting us into him by an indissoluble union. Then, a solely Spirit-given faith joins the still-sinning yet forgiven person to Christ, birthing a new creature who is given a ministry of reconciliation.
\nWe witness by planting the gospel-seed truths in the hearts and consciences of others. We plead for our Father God to save many. Although trusting him to accomplish this in his time, as humans we experience anguish and have a holy ache in our hearts when responses are few (Rom 9:2). Then, as the Spirit regenerates, we rejoice, welcoming new brothers and sisters into their spiritual family, the church.
\nBut what are these new children of God finding in some churches and Christian organizations? Picture a gigantic cruise ship filled with happy people. It\u2019s the S.S. Evangelical Gospel. In the midst of their fun and excitement, passengers have not noticed holes in the ship under the water line. Well-meaning leaders are attempting to plug them with new methods, technology, social activism and cultural savvy. All these are important, yet they are not the life-saving message of evangelism. The structure of the ship has been compromised by years of neglect. Its truth framework has begun to deteriorate. Biblical illiteracy among evangelicals increases. Theological discernment between truth and error is slighted. In June 2009 a survey found that close to 50 percent of evangelicals believed people who follow other religions, atheists included, would end up in heaven. The cruise ship may sink, and lifeboats are beginning to fill with people. Painted on their sides is T.M.D.\u2014Therapeutic Moralistic Deism.
\nWhat then is new? An addition to the introduction titled \u201cThe Doctrine Is the Drama,\u201d which is foundational for the book because it describes doctrine as \u201chealth giving.\u201d A major shift continues to undermine absolute truth. Our culture has influenced Christians to look to their inner self and find their identity through self-actualization. Be true to your self-generated feelings, opinions, thoughts. Find out what feels right for you and live by these \u201ctruths.\u201d This is how many nominal Christians, and also a growing number who wear an evangelical nametag, live. The crisis is exacerbated by negativity within the evangelical community toward any doctrine or theology. This results in an emphasis on Jesus and the Gospels with little willingness to use the writings of the apostles to explain, model or teach the meaning of the person, ministry, miracles, actions, crucifixion and resurrection of Christ. This happens in spite of the fact that in the Gospels Jesus promises a unique inspiration by the Spirit to help them accurately remember and interpret data they didn\u2019t understand before Pentecost. Concluding the introduction is a short story, \u201cThe Downfall and Recovery of the Doctor,\u201d an allegory communicating what I\u2019ve been describing in the introduction. Also new is a recommended reading list, additions to the training materials in appendix 1 and occasional clarifications and expansions in the text of the book. What was previously part two, \u201cGenuine Conversion,\u201d is now condensed in chapter two of part one. Note that permission is granted to reproduce any material in the three appendixes, as well as diagrams and charts in the text of the book. For instructions on credit information to include, see copyright page of the book.
\nEvangelism: Won by One
\nI have intentionally confined my subject to personal witnessing. This is not because other forms are invalid but because, as the evangelical statesman Carl Henry contends, a one-to-one approach initiated by every believer still holds the best promise of evangelizing the earth in our century.[1] Renowned Yale historian Kenneth S. Latourette reinforces this concept when he reminds us that \u201cthe chief agents in the expansion of Christianity appear not to have been those who made it a profession . . . but men and women who carried on their livelihood in some purely secular manner and spoke of their faith to those they met in this natural fashion.\u201d[2]
\nSome may question the validity of stressing person-to-person evangelism. Perhaps their questions stem from the many abuses of this approach. But legitimate misgivings should not cause you to neglect the Scripture emphasis on speaking to others. An overreaction to extremes of individualism has made some people promote exclusively the corporate nature of Christian witness. \u201cMay they be brought to complete unity to let the world know that you sent me and have loved them even as you have loved me\u201d (Jn 17:23). The body of believers, united out of various economic and ethnic backgrounds while retaining individual personalities and interests, should be like a flashing neon sign to the world. The amazing unity in the diversity of Christ\u2019s body can convince unbelievers that Jesus Christ was sent by God. A dynamic community of vibrant Christians forms the base for ongoing evangelism, yet if individuals in the group are not verbalizing the gospel, the net result will still be weak evangelism. Although not readily admitted, reasons for downgrading personal initiatives in witnessing might be pride, a critical spirit, fear of offending or even the well-meant attitude that \u201cglorifying God in my vocation\u201d is enough.
\nIn Scripture we find many examples of the gospel being spread in a person-to-person fashion. Jesus himself constantly converses with people to whom he is providentially led. He brings the word of life to them in the midst of their daily life. Christ promises the disciples that they will become fishers of men and then twice sends his followers out in pairs to spread the glad tidings (Mk 6:7-13; Lk 10:1-24). In the early church the average Christian is found gossiping the gospel (Acts 8:1, 4). A leader in the church, Philip, is commanded by God to leave a successful ministry in order to speak to an individual who is searching (Acts 8:26-40). Paul emphasizes the responsibility of all believers to be Christ\u2019s ambassadors and says that the ministry of reconciliation has been given to them (2 Cor 5:17-20). God gives greater ability in evangelism to certain people not in order that they might do it all but in order to equip each believer in the body to do this ministry (Eph 4:11-12).
\nIn our world probably 99.9 percent of all Christians are not in the full-time ministry. Unless everyone engages in evangelism\u2014praying, initiating and fervently speaking the gospel\u2014not much will happen. New birth into God\u2019s kingdom usually involves people as spiritual midwives. Like little children, we \u201cshow and tell\u201d the gospel. Inherent in every approach to evangelism (small group Bible study, preaching, use of various media and so on) is the need for personal encounter. More often than not, people must speak with non-Christians in order to clarify and urge them to believe. Aren\u2019t you a believer today because someone reached out personally to you? It is Jane and Joe Christian who are Christ\u2019s ambassadors; they are the ones whom God appoints to tell the gospel. Only as your view of God\u2019s active grace in salvation is changed will you find the confidence, joy and gratitude to undergird a new evangelistic lifestyle. Open your mouth. God will fill it with his words.
\nThe gospel shouts the scandal of sovereign salvation. God is blamed for salvation, in the sense that he is totally responsible. He organized a rescue operation within the Trinity\u2014designing, supplying, accomplishing and restoring those who were in peril. Our triune God is the Author and Fulfiller, the Originator and Consummator, the Creator and the Redeemer. It\u2019s all God\u2019s fault\u2014a grace that gives response-ability to the spiritually dead, justifying sinners and marrying them to the Bridegroom!
\nThe Lord of the universe is a lover who woos spiritual adulterers like you and me, providing everything needed to reconstitute a relationship.<\/p>\n
\u201cTherefore I am now going to allure her;
\nI will lead her into the desert
\nand speak tenderly to her.
\nThere I will . . .
\nmake the Valley of Achor [trouble] a door of hope.
\nThere she will sing.\u201d . . .
\n\u201cIn that day,\u201d declares the LORD,
\n\u201cyou will call me \u2018my husband\u2019; . . .
\nI will betroth you to me forever
\n. . . in righteousness and justice,
\nin love and compassion.
\nI will betroth you in faithfulness,
\nand you will acknowledge the LORD. . . .
\nI will show my love to the one I called \u2018Not my loved one.\u2019
\nI will say to those called \u2018Not my people,\u2019 \u2018You are my people\u2019;
\nand they will say, \u2018You are my God.\u2019\u201d (Hos 2:14-16, 19-20, 23)
\nPersonal appreciations: Mrs. Kathy Wargo, whose ability to translate my handwriting and whose computer efficiency, made it possible to birth the original book and two editions. Help for this final edition came from both Carole Bryan and Rebekah Albano. Allison Rieck and David Zimmerman of InterVarsity Press have edited this book. I\u2019m very thankful for the guidance and patience of IVP editor and my friend Jim Hoover. I also appreciate the many people who surprised me by making this book a success beyond my hopes. It has become a manual for teaching those who will train others in seminaries, Christian colleges, university ministries and churches. Translations exist in Korean, Indonesian and Spanish. The prayers of friends, family and especially students at the University of Delaware undergirded my writing.
\nTogether, let us make God\u2019s name famous.<\/p>\n
Sola Gracia Dei
\nBy God\u2019s Grace Alone<\/p>\n
Introduction
\nThe Doctrine Is the Drama<\/p>\n
THE TITLE OF THIS INTRODUCTION is from Dorothy Sayers, a remarkable Anglican woman. In the sixty-four years that God gave her (1893-1957), she left an imprint on both the literary and church world. Of British stock, she was one of the first women to receive a degree from Oxford University. Her friends included C. S. Lewis, J. R. R. Tolkien and Charles Williams.
\nFor Sayers, theology is what shapes or ought to shape everything that Christians think about and do, and it also ought to speak meaningfully to the culture in addressing broadly human questions. . . . Christian doctrine, the teaching of historically orthodox Christianity, . . . is not, as many have said, restrictive or narrowing. Rather, it is expansive and opens us up to imaginatively exploring the vast implication that a particular doctrine might do for our toughest problems. . . .
\nThus Sayers\u2019 legacy could be said to be that she shows us how to breathe life into doctrines; and she demonstrates that they are not, in fact, boring, but rather they are of the most dramatic of ideas when coupled with our creative imagination rooted in genuine human experience.[1]
\nThe Situation Diagnosed
\nWhat associations come to your mind when you hear the word doctrine? Responses I have received are \u201cacademic,\u201d \u201cimpractical,\u201d \u201carguments, \u201cmedieval,\u201d \u201csterile words,\u201d \u201cintellectuals,\u201d \u201cboring,\u201d \u201cdivisive.\u201d How have these negative associations come about? The overwhelming climate in Western culture is postmodernism, which is extreme relativism. We can only look inward to our inner feelings and try to be true to our real self. Our personal preferences become our guide and tolerance, redefined as \u201capproval,\u201d becomes the highest good. Forget trying to define and understand things; instead, live with ambiguity. There are no moral absolutes. These attitudes form the basis for a negative view of doctrine and theology within not only liberal Christianity but increasingly in the evangelical Christian subculture. For centuries Christians have opened the door to doctrinal indifference by unnecessary church splits caused by a lack in understanding biblical doctrine and arguments about words and ideas with no practical application to life. Contributing to this negative image of doctrine are two types of church leaders. First, some leaders object to systematic theology, neglect to teach specific doctrines that might upset people or don\u2019t explain how doctrine can help them. Second, other leaders are doctrinally explicit yet sometimes speak and write in uncivil terms, not joining truth with love, or they do not explain the application of doctrine to life and experience. We can\u2019t simply blame the culture but must admit our responsibility for giving doctrine a bad reputation.
\nThe cultural climate is hostile to truth. Well-meaning evangelical Christians, concerned about losing an audience for the gospel, have offered their own analysis of Western culture, noting worldviews, trends and characteristics of those we want to reach. As cultural shifts take place, we need to identify the new address of our audience so we can forward the gospel to them. I commend their motives. There is a realization that we\u2019re not reaching many and that our communication, coming from another era, is out of step, inadequate. They search for contact points with people\u2019s concerns, experiences, fear of commitment, search for hope and meaning. What is important today is relationships, personal transformation, identity, inner peace, happiness and rejection of all authority that does not correlate with their own inner feelings. Finally, they find entry points into postmodern lives by developing programs and topics that fit what the lost are feeling. These evangelicals use cultural analysis to find ways to connect postmoderns with Christ and enfold them into a Christian community.
\nHowever, when the relevance of core truths of the Bible is overlooked in their diagnosis, then discernment of how to apply the gospel is lacking. Human nature has not changed, and the sufficiency of the Bible to connect and convert has not changed. A sincere desire to help the lost is not enough. We can be sincerely wrong when we omit key gospel truths. Today\u2019s overwhelming cultural atmosphere equates a person\u2019s subjective experience with reality and truth. Feelings and image, not rationality, determine the course of contemporary lives and their approach to making moral decisions. Those who see themselves as sovereign will never submit to a sovereign God. A maturing life as a Christian coupled with a deepening understanding and use of biblical theology would help keep on target those Christians who are sensitive to cultural trends.[2]
\nAlthough this book is about evangelism, we must wrestle with the confused mood and thinking of current times because they affect Christians and their churches, derailing evangelism. Without real truth, biblical imperatives (the requirement to do this) and indicatives (Christ has done all required of us), evangelism will lead to converts who equate truth with their warm feelings and vague spiritual experiences. Bare feelings uninformed by Bible truths lead to superficiality, instability and a nominal Christianity. We must use biblical truth to evaluate and interpret experiences, getting to the core issue of idols in our hearts.
\nConsider one major trend among evangelicals in danger of redefining the gospel.
\nChristians equating social activism with the gospel and evangelism. Do you agree with these statements, commonly voiced by Christians?
\n\u2022\tI enjoy getting the gospel out by tutoring inner-city kids.
\n\u2022\tI show the gospel to the homeless by helping them find medical help, food and shelter.
\n\u2022\tI rejoice in witnessing to the gospel through the activity of helping at the local soup kitchen.
\n\u2022\tI proclaim the gospel by standing up for the rights of those that cannot speak for themselves.
\nIncreasingly, evangelical Christians are realizing that social justice and the gospel go hand in hand. A recognition of the biblical basis for caring about the poor and their many needs is close to God\u2019s heart. Today, Christians are hearing God\u2019s call to actively pursue justice issues such as protecting the defenseless, being a voice for those deprived by legal systems or by unfair business practices and so forth. But some evangelicals are stretching the gospel to equate it to loving service. This may be a result of how the gospel has changed us, but social action, as important as that is, is not the gospel! It is a result of the gospel being lived out by caring for others. Churches need to be more circumspect regarding taking a firm position on social and political issues. Individuals can organize to address issues without requiring the church to take a position.
\nMark Galli, senior managing editor of Christianity Today, observes:
\nThe renewal of social concern also has been an essential correction to the life of the evangelical church. . . . [It] has turned many Christians and churches from a selfish spirituality to a faith characterized by justice and mercy. I\u2019ve been following the movement for three decades now . . . and in my experience it has been the rare social justice appeal that grounds itself in the gospel of grace in the Cross and Resurrection, in the miraculous gift of forgiveness, and in the immense gratitude that naturally flows from that gift.
\nThis relative absence of the vertical\u2014the redeeming work of God in Christ\u2014in social justice rhetoric is matched by a focus on the horizontal. The rhetoric usually assumes that the problem is a lack of human will and that the job of the movement\u2019s leaders is to cajole people out of social indifference with whatever psychological tactic is at hand:
\n\u2022\tGuilt: Look at others\u2019 poverty in comparison to our wealth.
\n\u2022\tFear: What will our world be like if we don\u2019t do something about x now?
\n\u2022\tShame: How can we call ourselves Disciples of Christ and not do x?
\n\u2022\tMoralism: Exhortations littered with should, ought, do and must.
\nSometimes the appeal is less oppressive, but nonetheless optimistic about the human will. . . . The new emphasis on kingdom theology\u2014an eschatological vision that will drive our concerns for social justice\u2014is a helpful vertical corrective. Still, there is optimism in even this corrective that suggests we think all will be well once we get people to think rightly. But the stubbornness of the human will is anything but a little problem. It is, in fact, the problem of fallen humankind, of deep seated desire gone awry. As Dallas Willard put it in a Christianity Today interview, as Christians we are \u201clearning to do the things that . . . Jesus is favorable toward out of a heart that has been changed into his.\u201d We cannot simply harangue people to change their wills; our wills need divine attention first. The more mature leaders of the social justice movement know this spiritual reality all too well. They\u2019ve watched too many activists burn out because they know not the vertical dimension of justice.[3]
\nCarl Henry, the first editor of Christianity Today, promoted concern for social justice among evangelicals in 1967 and offered five principles to guide churches from going too far.
\n1.\tThe Bible is critically relevant to the whole of modern life and culture\u2014the social-political arena included.
\n2.\tThe institutional church has no mandate, jurisdiction or competence to endorse political legislation or military tactics or economic specifics in the name of Christ.
\n3.\tThe institutional church is divinely obliged to proclaim God\u2019s entire revelation, including the standards or commandments by which men and nations are to be finally judged, and by which they ought now to live and maintain social stability.
\n4.\tThe political achievement of a better society is the task of all citizens, and individual Christians ought to be politically engaged to the limit of their competence and opportunity.
\n5.\tThe Bible limits the proper activity of both government and church for divinely stipulated objectives\u2014the former, for preservation of justice and order, and the latter, for the moral-spiritual task of evangelizing the earth.[4]
\nLet\u2019s look at how a contemporary urban church has arrived at encouraging their members and attendees to be involved in caring for the people of New York City, without forgetting Christ\u2019s call to disciple the nations. Pastor Tim Keller, commenting in an article about his book Generous Justice, explains why Redeemer Presbyterian Church divided the tasks of Bible ministry and justice ministry.
\nIn the book I try to create a balance that I don\u2019t often see. We have people who say the church needs to be involved in both evangelism and justice. . . .
\nThe idea that every local church should be equally evolved in evangelism and justice\u2014I don\u2019t believe that\u2019s true. As a minister at Redeemer my priority\u2014the main thing I have to [do]\u2014is to get people to believe in Jesus. If they believe, then I disciple them for word and deed ministry. . . . Evangelism takes the priority.
\nThat\u2019s why you see in Acts 6, for example, that even the mercy ministry within the church is delegated to the diaconate. In Acts 6 the elders explain that they\u2019ve got to concentrate on the ministry of the Word. So, because mercy\u2019s important, they delegate. Inside the church, word has priority.
\nBut an important purpose of that word ministry is to disciple our people to work outside the church, to work in the city, to evangelize and do justice\u2014to make both an integral part of their lives as they engage those around them. . . .
\n[G]race makes you just, and justice is crucial.[5]
\nTo summarize, the cultural climate among secularists has undermined propositional truth. The evangelical subculture in America and elsewhere is increasingly vague about gospel truths. This results in a lack of discernment, which affects many facets of Christianity, of which evangelism is one. There is confusion among many evangelicals about the relationship of word and deed. Should we try to change society? To answer this modern confusion Keller turns to the past and Jonathan Edwards! Edwards says motivation results from true conversion. Motivation is fruit that includes passing on to others, including the poor, the mercy shown to you.
\nJesus was mighty in word and deed. Edwards preached the gospel with his words; and he embodied the gospel with his deeds. . . . Some have argued that Christians should only do justice as a means to the end of evangelism . . . on the other hand, there are many who insist that doing justice is spreading the gospel, it is evangelism they say. I propose a different way to understand evangelism and social justice. They should exist in an asymmetrical, inseparable relationship. Doing justice can indeed lead people to give the message of the gospel of grace a hearing, but to consider deeds of mercy and justice to be identical to gospel proclamation is a fatal confusion.[6]
\nActivism in social issues is not the gospel but a fruit of it.
\nWe\u2019ve been struggling with the reality of earthly suffering. Yet, the doctrine of eternal suffering in hell moves us to reconsider priorities. Ligon Duncan, president of the Alliance of Confessing Evangelicals, in an article concerning eternal suffering in hell, compares this with the painful present earthly suffering of many. He quotes John Piper saying, \u201cChristians will care about all suffering now, especially eternally suffering. If we don\u2019t, we either have a defective heart or a defective view of hell.\u201d Summarizing a message given by Piper during the 2010 Lausanne Congress on World Evangelization in Cape Town, South Africa, Duncan writes,
\nSocial justice is rightly concerned with people who are suffering. Our Lord suffered for us. You want other people to receive the mercy that you received. You want to show the mercy that you have been shown. So you become concerned for all suffering, especially eternal. . . . Is the Great Commission to make disciples or to love our neighbor? Is there a priority on sharing the gospel or on ministering to the urgent and manifold needs of millions worldwide? Should we care about their destiny or present predicament? . . . [W]e whose hearts have been changed by grace and who embrace Jesus\u2019 teaching on hell want to do all in our power to relieve human suffering now and to proclaim the gospel with all of our might, so that as many as possible will hear, and turn and flee the wrath to come. . . . [H]ell, rightly understood, does not make us hard; it makes us tender, . . . moves us to action and gives us a perspective that refuses to merely work for the good of people now but always and especially for their everlasting good.[7]
\nThree perspectives by Christians on the gospel. Among evangelicals, is there one gospel or more? For help in classifying three approaches, I\u2019ve turned to a short excerpt from an unpublished paper by Tim Keller.
\nDoctrinal: \u201cThe Gospel of Jesus Christ\u201d (Mk 1:1) (classical evangelical position)\u2014The gospel is: Jesus lived the life you should have lived and died the death you should have died, in your place so God can receive you not for your record and sake but for his record and sake.
\nCultural: \u201cThe Gospel of the Kingdom\u201d (Mt 4:23) (progressive evangelical position)\u2014The gospel is: The way up is down, the way to power is to give up power and serve, the way to God is to go to the margins in repentance and faith. God loves to work through the weak, the marginalized, and the poor.
\nPietistic: \u201cThe Gospel of Your Salvation\u201d (Eph 1:13) (revivalist evangelical position)\u2014The gospel is: You are more wicked and flawed than you ever dared believe, and more loved and accepted than you ever dared hope at the same time. Unconditionally loved and radically humbled. Simultaneously justified and sinful, Simul justus et peccator.[8]
\nThese perspectives should be combined\u2014it must be seen that they interpenetrate and contain one another. That is, if you push down deep enough into any of the perspectives, you find the other two! For example, if you push down into the pietistic gospel of sonship far enough, you will discover that we need to care for the poor. My new identity in Christ, when perfected, must remove class pride and racism. If you push down into the gospel of the kingdom far enough, you will see that the cross not only liberates from the power of social idols but personal idols, which are rooted in self-righteousness, as well. This concludes Keller\u2019s thoughts.
\nScot McKnight has written a book that gives an example of a kingdom gospel. The author of a review writes,
\nN. T. Wright suggests McKnight is proposing a \u201crevolution\u201d in our understanding of the Good News. . . .
\nMcKnight\u2019s central critique is that contemporary evangelicals have reduced the gospel to the plan of salvation, or to the question of how an individual gets saved. . . .
\nFor McKnight the primary presentation of the Good News comes from Matthew, Mark, Luke, and John. To define the gospel as the plan of salvation (and specifically justification by faith) is to ignore this crucial fact. . . .
\nMcKnight\u2019s case is persuasive but he leaves the relationship between the story of the gospel and the way salvation works unclear. . . . [H]e leaves questions about how this broader gospel relates to key doctrines unanswered. . . .
\nThe \u201crevolution\u201d that The King Jesus Gospel proposes is not a new way forward, but a way back.[9]
\nI would point out that there is a revealed truth (doctrine) foundation underlying all three of these gospel perspectives. But, the cultural perspective needs to constantly connect its efforts with a sound biblical base. Can we work toward a resolution? A gospel that includes all three perspectives?
\nTim Keller is to be commended for his desire to help God\u2019s children to understand and be charitable toward each other. He\u2019s taken the risk of being accused as \u201csimplistic\u201d in order to highlight the focus and implications of three movements within today\u2019s evangelicalism. Keller provides insight into their core beliefs and raises important questions about each. We can learn from each.
\nWhy is this important for a book on evangelism? Because we all have blind spots and can become unbalanced. Some trumpet the gospel of Jesus, others the gospel of Paul, still others the gospel of the kingdom. Is it possible that these refer to different aspects of the same gospel? The progressive nature of revelation, which unfolds in time, means that historical events are later explained through divine interpretations. The events of God, such as the cr\u00e8che, cross, cave, resurrection and ascension require prophetic interpretation after they happen. The biblical story develops with a King ruling over individual lives that extend corporately in various spheres. His sovereignty is displayed now on earth and culminates in an eternal reign in a new heaven and earth. The Creator-Redeemer God is sovereign Lord\u2014supreme King. The gospel is good news. The core concepts (content) of the gospel are expressed by the Greek word k\u0113rygma\u2014the evangelistic message.
\nThe Scripture Consulted
\nK\u0113rygma: The gospel is a word message announcing good news. The key Greek words connected to gospel refer to communication by words, talk, speech. Verbal communication was the means by which the gospel spread. It was primarily an announcement of the good news of what Jesus had done. A proclamation of an amazing historic event to be heralded (k\u0113ryx) and proclaimed (k\u0113ryss\u014d ). The propositional core truths contained in the gospel message are represented by a Greek word transliterated as k\u0113rygma. These doctrines are the \u201cpower of God for the salvation of everyone who believes. . . . For in the gospel a righteousness from God is revealed, a righteousness that is by faith from first to last\u201d (Rom 1:16-17).
\nJ. I. Packer, in his classic book Evangelism and the Sovereignty of God, writes,
\nPaul saw himself as Christ\u2019s herald. When he describes himself as \u201cappointed a preacher\u201d of the gospel (2 Tim 1:11; 1 Tim 2:7 RSV), the noun he uses is keryx, which means a herald, a person who makes public announcements on another\u2019s behalf. When he declares, \u201cwe preach Christ crucified\u201d (1 Cor 1:23), the verb he uses is kerysso, which denotes the herald\u2019s appointed activity of blazoning abroad what he has been told to make known. When Paul speaks of \u201cmy preaching,\u201d and \u201cour preaching,\u201d and lays it down that, after the world\u2019s wisdom had rendered the world ignorant of God, \u201cit pleased God by the foolishness of preaching to save them that believe\u201d (1 Cor 1:21; 2:4; 15:14 KJV), the noun he uses is kerygma, meaning not the activity of announcing, but the thing announced, the proclamation itself, the message declared.[10]
\nVern Poythress, a New Testament theologian, comments:
\nIn a vision, Paul saw a man from Macedonia standing and begging him \u201cCome over to Macedonia and help us.\u201d He concluded \u201cthat God had called us to preach the gospel to them\u201d (Acts 16:9-10). Did he begin to feed and clothe the poor? Help change the laws regarding slavery? Improve health conditions in the town? No. We find him preaching a message which called for a response. A wealthy business woman listens and \u201cthe Lord opened her heart to respond to Paul\u2019s message\u201d (Acts 16:14). Later, Paul tells a jailer \u201cBelieve in the Lord Jesus and you will be saved\u2014you and your household\u201d (Acts 16:31). He gives help by giving the gospel message. This reminds us that, \u201cconsequently, faith comes from hearing the message, and the message is heard through the Word of Christ\u201d (Romans 10:17).[11]
\nHealth-giving doctrine for healthy spiritual life. How is the word doctrine used in the New Testament? The Greek word means \u201cteaching.\u201d There can be good and bad teaching. Sometimes the adjectives sound and false denote which is which. Often the context describes the effect of a teaching as either godly or ungodly. False teaching is godless chatter, leading its indulgers into increasingly ungodly living. These teachers\u2019 false doctrine of the resurrection spreads like a poisonous gangrene infection in the soul and destroys the faith of some. Such teachers have wandered away from the truth (2 Tim 2:16-18). This theme of the fatal, evil power of untrue words is emphasized over and over by Jesus, Peter, Paul and the Gospel writers. Other words are used in the Bible to describe those who are doctrinally uninformed: infants, immature, lack of understanding and knowledge. These sometimes refer to believers and unbelievers. The Jews are zealous for God, but their zeal is not based on knowledge. Corinthians believers were infants and worldly. Peter rebuked ignorant and unstable people who distorted Paul\u2019s writings and other Scriptures to their own destruction (Rom 10:2; 1 Cor 3:1). Note: You can have great zeal, yet be wrong. You can create division in the Christian community if you are not growing in the truth but remain immature in your understanding. In Paul\u2019s highly doctrinal letters, there are \u201cthings that are hard to understand, which the ignorant [those who lack knowledge] and unstable [those who lack discipline in their lives, thinking, emotions] distort\u201d (2 Pet 3:16). There is a connection between a person\u2019s biblical comprehension and mature living.
\nWhy is it difficult to interest Christians in the life-giving qualities of doctrine? Perhaps because the connection between biblical doctrine (truth) and its fruitful application to our lives has become uncoupled. Some Christian leaders, in trying to keep their audience\u2019s interest, prefer brevity and provide practical \u201chow to\u201d examples. Others emphasize expositional and exegetical skills that provide a solid doctrinal base, yet they are vague in helping others live the truth. This divorce between doctrine and practice needs to be overcome; we need a remarriage based on a firm scriptural foundation. Paul advised young Timothy of the importance of a ministry of sound doctrine and a self-examined life\u2014a divine combination affirming salvation as genuine and affecting others for salvation through words: \u201cWatch your life and doctrine closely. Persevere in them, because if you do, you will save both yourself and your hearers\u201d (1 Tim 4:16).
\nA major theme in Paul\u2019s letters for guiding young leaders in ministry is adherence to doctrinal truth. The three pastoral epistles (1\u20132 Timothy; Titus) constantly remind leaders to join together doctrine and experience. This builds a framework for the Christian life, evangelism and growing the kingdom of Christ\u2019s lordship over the world. Passages in 1\u20132 Timothy and Titus reveal that spiritual health comes from sound (literally \u201chealth-giving\u201d) doctrine, while spiritual poison comes from false doctrine. Truth is our soul food. These two types of knowledge directly affect a person\u2019s behavior for good or evil. Yet Christians today focus on a person\u2019s behavior and not as much whether their knowledge, understanding and teaching about spiritual matters is true or false.
\nLet\u2019s see what the apostle Paul says about this.
\nFirst Timothy
\nCommand certain people not to teach false doctrines any longer or to devote themselves to myths and endless genealogies. Such things promote controversial speculations rather than advancing God\u2019s work\u2014which is by faith. (1 Tim 1:3-4 NIV 2011)
\nSound doctrine . . . conforms to the gospel concerning the glory of the blessed God, which he entrusted to me. (1 Tim 1:10-11 NIV 2011)
\nGod our Savior . . . wants all people to be saved and to come to a knowledge of the truth. (1 Tim 2:3-4 NIV 2011)
\nHere is a trustworthy saying: Whoever aspires to be an overseer desires a noble task. Now the overseer is to be . . . able to teach. (1 Tim 3:1-2 NIV 2011)
\n[Deacons] must keep hold of the deep truths of the faith with a clear conscience. (1 Tim 3:8-9)
\nGod\u2019s household, which is the church of the living God, the pillar and foundation of the truth. (1 Tim 3:15)
\nThe Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and things taught by demons. Such teachings come through hypocritical liars, whose consciences have been seared as with a hot iron. (1 Tim 4:1-2)
\nIf you point these things out to the brothers and sisters, you will be a good minister of Christ Jesus, nourished on the truths of the faith and of the good teaching that you have followed. (1 Tim 4:6 NIV 2011)
\nThis is a trustworthy saying that deserves full acceptance. . . . Command and teach these things. (1 Tim 4:9)
\nUntil I come, devote yourself to the public reading of Scripture, to preaching and to teaching. (1 Tim 4:13)
\nWatch your life and doctrine closely. Persevere in them, because if you do, you will save both yourself and your hearers. (1 Tim 4:16)
\nThe elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching. (1 Tim 5:17)
\nIf anyone teaches otherwise and does not agree to the sound instruction of our Lord Jesus Christ and to godly teaching, they are conceited and understand nothing. (1 Tim 6:3-4 NIV 2011)
\nTimothy, guard what has been entrusted to your care. Turn away from godless chatter and the opposing ideas of what is falsely called knowledge, which some have professed and in so doing have departed from the faith. (1 Tim 6:20-21)
\nSecond Timothy
\nWhat you heard from me, keep as the pattern of sound teaching, with faith and love in Christ Jesus. Guard the good deposit that was entrusted to you\u2014guard it with the help of the Holy Spirit who lives in us. (2 Tim 1:13-14)
\nThe things you have heard me say in the presence of many witnesses entrust to reliable people who will also be qualified to teach others. (2 Tim 2:2 NIV 2011)
\nDo your best to present yourself to God as one approved, a worker who does not need to be ashamed and who correctly handles the word of truth. (2 Tim 2:15)
\nTheir teaching will spread like gangrene. Among them are Hymenaeus and Philetus, who have departed from the truth. They say that the resurrection has already taken place, and they destroy the faith of some. (2 Tim 2:17-18)
\nThe Lord\u2019s servant must not be quarrelsome but must be kind to everyone, able to teach, not resentful. (2 Tim 2:24 NIV 2011)
\nYou, however, know all about my teaching. (2 Tim 3:10)
\nFrom infancy you have known the Holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus. All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work. (2 Tim 3:15-17 NIV 2011)
\nPreach the word; be prepared in season and out of season; correct, rebuke and encourage\u2014with great patience and careful instruction. For the time will come when people will not put up with sound doctrine. (2 Tim 4:2-3 NIV 2011)
\nTitus
\nPaul, a servant of God and an apostle of Jesus Christ to further the faith of God\u2019s elect and their knowledge of the truth that leads to godliness. (Tit 1:1 NIV 2011)
\n[An elder] must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it. (Tit 1:9 NIV 2011)
\nFor there are many rebellious people, full of meaningless talk and deception. . . . They must be silenced, because they are disrupting whole households by teaching things they ought not to teach\u2014and that for the sake of dishonest gain. (Tit 1:10-11 NIV 2011)
\nYou, however, must teach what is appropriate to sound doctrine. (Tit 2:1 NIV 2011)
\nFor guidance, I challenge Christians to read and reread these three inspired letters of the apostle Paul. Especially anyone preparing to be a church leader and needing to evaluate which school to attend for training, which ministries to look to for guidance, which church to join, what to emphasize in ministry. I think the conclusion is unavoidable: we are to be approved by God, \u201ca worker who does not need to be ashamed and who correctly handles the word of truth\u201d (2 Tim 2:15). Christians must have discernment, which comes from knowing the whole Bible and relating the truths therein. You can protect the people from those who \u201cwill not put up with sound doctrine.\u201d Paul gives a strong command to stay true to the apostolic teaching, \u201cthe pattern of sound teaching, with faith and love in Christ Jesus. Guard the good deposit that was entrusted to you.\u201d What could be a clearer statement of the priority of Scripture, doctrine and truth! Jesus stated that a knowledge of God\u2019s truth will free us (2 Tim 1:13-14).
\nConnecting doctrine with real life. Many evangelical theologians are warm-hearted and passionate about applying Christian truth to life, theirs and others\u2019. Hear the earnestness and wisdom in the following quote by Bernard Ramm.
\nHow to put together theology and spiritual life has been one of the main concerns of my life. Theology ought to lead to the depths of spiritual experience. It certainly did with Paul. Spiritual experiences ought to create a great hunger in the soul for the truth of God. But how fractured we are! Theologians are frequently spiritually snobbish or over-sophisticated. And men who emphasize the spiritual life can be so theologically na\u00efve and biblically illiterate. Great theology and great spiritual experiences ought to go hand in hand.
\nJohn says that we are to test the spirits. This means that no experience as such is beyond examination and evaluation. It is contrary to the New Testament for any person to remove his experience from the search light of the New Testament. In short, no experience can claim to be Christian if the person who had the experience refuses to subject it to the pages of the revealed and inspired New Testament. The New Testament informs me that part of my responsibility is to test the spirits, for there are many spirits in the world. I would be derelict in my duty if I took all spiritual experiences reported to me at face value and did not test them according to the Word of God as expressed in the canonical New Testament.
\nFor example, in checking through the New Testament on the theme of truth we find something very interesting. God is a God of truth and cannot lie (Romans 3:4).The Spirit is a spirit of truth and leads into more truth (John 16:13). The Son said, \u201cI am . . . the truth\u201d (John 14:6). And the gospel is called the word of truth (Colossians 1:5). This, along with much more evidence that could be cited, is a powerful witness to the concern of the Christian faith for truth.
\nThis leads immediately to another observation, namely, the priority of truth over all religious experience. If the Father, Son, Spirit, and gospel are truth, then Christians should be passionately concerned for truth. And this passion for truth must be so great that Christians are willing to submit all that they believe, practice, and experience to the test of truth. The true Spirit will give true experiences to those who truly seek the Father and the Son according to the Word of truth. Thus any Christian who would seek to exempt their religious experience from the scrutiny of truth is acting in a spirit and manner which are contrary to the entire New Testament. The slope in the New Testament is from truth to experiences, not from experience to truth. It is the truth that produces the true experience. If one reverses this order he does so at the expense of truth. . . . Experiences are real and true and valid because they conform to the truth of God, and not because they were wonderful experiences as such. . . . We cannot operate with \u201cthe truth of the New Testament.\u201d This truth must be parceled out into manageable statements. . . . These manageable pieces are called theology or doctrine.
\nIn Romans 6:17 Paul speaks of the Christians in Rome being obedient to a standard or form or type of doctrine. This means: The religious experiences of these Christians was inspired, shaped and guided by the right pattern of doctrine. Here we have the proper function of doctrine and its relationship to spiritual life and Christian experience. The Christian who wishes to be faithful to the New Testament, and who wishes to have the most and best of the Holy Spirit, must seek those experiences prescribed by the doctrinal patterns of the New Testament. He must shape and guide his own life by such doctrinal patterns.
\nAs he wrote the pastoral epistles Paul was nearing the end of his life. He believed that he would be executed in the near future (II Timothy 4:6). . . . What was to happen to those churches when the apostle\u2019s firm hand could no longer guide them? It is in this situation that Paul passionately appealed to doctrine as the only hope of the Christian churches to survive the spiritual and theological attrition that would follow upon his death. This is a most remarkable phenomenon! The greatest appeal for doctrine and sound teaching in the entire Bible is to be found in these pastoral epistles.
\nDr. Ramm concludes,
\nThere is such a thing as \u201cdead orthodoxy.\u201d People are justly resentful when they are cut down to size for their religious experiences by people who have loads of orthodoxy and no spiritual life. Sound doctrine may be taught, and correct interpretation of the Bible may be given in a lifeless manner. . . . Let\u2019s hold to the New Testament synthesis of great Christian truth inspiring, shaping, and directing great Christian experiences. Then the Church will be strong in the land.[12]
\nDoctrine: Concise Statements of the Pieces of Truth in the Divine Drama of Scripture
\nA diagnosis has been given of the decline in doctrine in both the secular culture and portions of the evangelical culture. I cited it as an example the confusion of the gospel with social justice activism. The prevalence of injustice and suffering grabs our immediate attention. Yet too often Christians find themselves doing things without developing their (and the ones they serve) reliance on what Christ has done. The gospel is the root, and activism a fruit. Genuine conversion to Christ leads to the fruit of concern for other people. Eternal suffering keeps our focus on the gospel. Keller\u2019s \u201cThree Christian Perspectives on the Gospel\u201d helps us see their weaknesses and strengths, and advocates for combining their perspectives. Whether or not this can be agreed upon, his overview highlights the differences. Theology is important and must be the basis for evangelism.
\nWhat then is the gospel? Consulting Scripture we find k\u0113rygma, the Greek noun \u201cmeaning not the activity of announcing but the thing announced, the proclamation itself, the message declared.\u201d This is the basis for insisting doctrine as central to Christianity. Further, the Pastoral Epistles emphasize sound doctrine as a medicine that produces healthy Christians. It is nourishing and provides nutrition for the believer. Remember, these epistles were written to instruct church leaders. I hope you are now motivated to \u201cwatch your life and doctrine closely\u201d (1 Tim 4:16). Doctrine is wholesome\u2014it\u2019s good for you. What God has joined together, allow no one to tear apart!
\nThroughout this book I will lay a theological foundation: The whole gospel, wholly by grace. The platform on which we can build a life of evangelism will be God\u2019s sovereignty. We will see the skillful interweaving of each person of the Trinity working in harmony in salvation. The Father planned salvation. Christ accomplished it. The Spirit applies it. Therefore, no seat will be empty at the banquet table in the kingdom. All are assigned, with name cards in place, for they heard the call of compelling love and came to feast. God always goes before us as we witness. As we learn and tell the truth, may we find our theology turning into doxology!
\nThe Downfall and Recovery of the Doctor: An Allegory
\n1. The doctor\u2019s dilemma. The doctor awoke and immediately sensed that something was wrong\u2014horribly wrong. Paralyzed by an ominous dread of the future, he feared for his life. Some evil was attacking his system, and it seemed to be winning.
\nHow did it occur that this doctor, whose heart medicines and soul cures had provided health and well being to so many for so long, was now so sick? Maybe this was anxiety, or depression; his system had been compromised lately by forces beyond his control. The very cause to which he had given his life was now being ridiculed and treated as irrelevant by people who had once been so dependent on his life-giving treatments. He had lost all his patients, and newcomers to town were avoiding him.
\nMeanwhile, a devastating old virus had reasserted itself in the doctor\u2019s town. Beginning in a person\u2019s ear, it caused an intense itch, exaggerated the ego and caused skepticism about proven treatments.[13] Sufferers of this itch ignored the medicines the doctor had in such great supply and instead sought out mythological medicines marked by novelty and a mantra of \u201cSearching is the goal.\u201d
\nIronically, these new medicines had been proven to produce cancerous tumors of half-truths and falsehoods. Worse, those who took the medicines were rapidly developing immunity to the doctor\u2019s true medicine.
\nA carnival of practitioners of this \u201cnew medicine\u201d had flooded the town, selling their services to schools, corporations, hospitals, stores and even churches. Dr. Feelgood and Ms. Therapea were practicing their new therapies and promoting their self-help programs that emphasized happiness over health. Their ads proclaimed, \u201cCure yourself by being true to your real self!\u201d Compared to that, the doctor\u2019s motto\u2013\u201cSeek and you shall find; the truth will set you free\u201d\u2013was falling on deaf, itching ears.
\nOnce a person\u2019s conceptual abilities are impaired, though, they can\u2019t discern between healthy and unhealthy lifestyles. Patients were no longer prepared to hear the hard truth of the doctor\u2019s diagnosis, and they refused treatment. Either unconsciously or willfully, they denied their own culpability for their sickness. They wouldn\u2019t become better; unless God intervened, they would die. Unless God intervened, Dr. Doctrine feared, he himself might die as well.
\nHad human nature evolved into a new stage of self-propelled existence? Was the tried-and-true healing practice of seeking truth and finding it, and thereby finding health and wellness, obsolete? Based on the doctor\u2019s rapidly shrinking patient load, it had. He had become a shriveled castoff from society, mocked by his competitors and their followers as \u201cDr. Do Little.\u201d
\nThe doctor got out of his bed and moved to his desk, sadly and gently fingering the faded remnant of an old article describing his better days.
\nDr. D is an artisan. He exhibits incredible diagnostic skills, explaining how the distortion of our mental acuity and the corruption of the heart\u2019s strength[14] renders the victim powerless\u2014warning the patient against exchanging good medicine for a lethal poison.[15] The good doctor has taught us to distinguish between what is poisonous and what is redemptive.
\nOur renowned doctor is deservedly famous for his results: a sound (healthy) mind, body, soul. His treatment has given us willpower and changed our desires. Even previously paralyzed patients have been transformed into a new creation, enabled to live a wholesome life in the truest sense. Our community is thankful for Dr. Doctrine, whose name is based on the concept of healthy sound teaching[16]\u2014who has always deflected any credit from himself to the \u201cGreat Physician,\u201d Jesus Christ.
\n2. The Doctor\u2019s Health History Reveals Clues for His Revival. An examination of Dr. Doctrine\u2019s past medical records gives insight into periods of health which could be regained. His recovery would depend not on something new but a revival of the old medicine: ancient formulas of inspiring words, ideas and truths developed by the Ancient Fathers, who followed their spiritual textbook from Moses to Malachi. After these prophets par excellence, the incarnate God arrived, and genuine miracle cures abounded. Dr. Luke and three other writers recorded newsworthy accounts of lives changed by the Great Physician, and many were sent out dispersing the new cure. Peter and Paul were the most famous, but others such as Priscilla and Aquilla, Barnabas, Stephen and many new disciples also disseminated the news of the cure. Communities such as the Bereans lab-tested the new medicine.[17]
\nThe Age of the \u201cUniquely Sent Twelve\u201d[18] drew to a close, but the cure continued to spread both east and (with greater strength) west. North Africa saw the establishment of soul hospitals; Augustine developed a thriving practice there. Spreading northward throughout Europe and the British Isles, more soul hospitals sprang up, and various conferences were convened to make sure the medicine wasn\u2019t diluted by culture or false medicine.
\nEven so, different strains of the cure developed over time: the Papa\u2019s Medical Society based in Rome, the most powerful city in the world, had far-reaching influence. Its chief physician, Justin Doctrinatum, amassed great wealth while cooperating with secular governments, helping his version of a cure to be widely adopted. For the sake of consistency across constituencies, a jargon developed around this cure.[19]
\nSomewhere along the way, the meaning of some words changed. The phrase \u201cto doctor\u201d gradually came to mean \u201cto revise, tamper with, falsify.\u201d The adjective doctrinaire described a person who made the dangerous error of applying medical truth without regard for its practical implications for patients. The original cure became diluted over centuries of such confusion.[20]
\nA faithful remnant continued to practice the true medicine during those centuries, however. In the 1300s there were John Wycliffe and Jan Hus, who fought the medical authorities to keep the cure pure. In 1517 Martin Luther, a doctor who had been trained in the diluted medicine experienced the pure cure and caused an eruption of enthusiasm for a return to the true medicine.[21] In 1509 a Frenchman named John Calvin[22] experienced an opening of his heart and instituted the codified principles of protestation for a return to the full strength of the cure. His five \u201csolas\u201d made it clear to everyone what were the ingredients of this new, yet old, medicine.
\nDuring key periods of a person\u2019s illness, undulations of health and sickness are common. So also with Dr. Doctrine; the centuries that followed were characterized by good times and bad times, but for four hundred years or so he was heard to say \u201cI\u2019m having more and more good months and years.\u201d[23]
\n3. Beginnings of a Modern Reformation? Around the mid-twentieth century, a number of British practitioners set out to restore Dr. Doctrine to full health. Prominent among them was a surgeon so successful that he was known as \u201cThe Doctor.\u201d[24] Having found inspiration in the specialists who had come before him and developed a number of purifying procedures,[25] he carefully distilled the ingredients that would kill the original human disease and began dispensing medicine which led to new life.
\nJ. I., a medical student at Oxford University, experienced the new medicine via an IV transfusion. He happened upon an old medical book by a doctor named J. O., and the old doctor\u2019s writings helped him with his particular soul condition like no modern writer.[26] J. I. went on to spread the word, generating widespread revival of interest in J. O. and his Puritan peers.
\nA young doctor opened the large doors of a great soul hospital and began treating all souls with great care. His patients referred to him fondly as \u201cUncle John,\u201d and many benefitted from his \u201cback to basics\u201d approach.[27]
\nThe pure cure continued to have its exponents. A group of men began reprinting the writings of old doctors with untrimmed beards, and the descriptions of purifying and reforming procedures therein were applied to current illnesses. Erroneous treatments, such as blood-letting and works of merit, were shown to be ineffective and abandoned. Medical conferences proliferated under this \u201cbanner for truth.\u201d[28]
\nDramatic breakthroughs in the United States had brought new life to the terminally ill in the 1700s.[29] Much later doctors from England began visiting America, culminating in an annual medical conference in Philadelphia.[30] Westminster and other Elder medical schools breathed this British air and began to expound the virtues of the new-old medicine. New schools developed, and American doctors began to use new media to rapidly disseminate the cure.[31] Medical conferences were all the rage,[32] and enthralled groupies excitedly spread the word.
\nMeahwhile, another branch of the medical profession had been growing. Baptist soul hospitals, first in England and later in America, began opening outpatient clinics and birthing rooms, and innovated medical practice with home visits and foreign service.[33] A repairer of pots and pans began repairing souls in an outdoor practice.[34] A shoemaker translated the manual of true medicine for the people of Burma.[35] C. H. Spurgeon, who began his medical career at age sixteen, soon attracted the attention of thousands at his huge Metro Hospital.[36] The various branches of medicine all taught similar medical principles (although the Baptists used more water\u2014but only for adults) and responded to the same great commissioning command in the medical manual.
\nSadly, as often happens in the practice of this new-old medicine, deviations appeared in some medical schools\u2019 teaching manuals. By the twentieth century, the Living Water had become diluted. But a valiant cadre of doctors swore they would not let Dr. Doctrine die!
\nThe largest Southern Baptist Medical School[37] dismissed a number of doctors who were found to be diluting the cure. Replacing them were prot\u00e9g\u00e9s of Dr. Doctrine. Medical practitioners from different denominations realized that there were marked similarities among their founders. They had all looked to the reformers and purifiers of Justin Doctorinatum\u2019s Medical Society as their models! In the 1950s, a construction company CEO with little medical training but a remarkable story of personal healing became a voracious reader and propagator of Dr. D\u2019s medical manual. Seeking understanding, he reprinted books by early Baptist leaders such as James P. Boyce, and offered them free to seniors at all Baptist medical schools.[38] A deeper commitment to the medical philosophy of the Reformation grew among the millions in these soul hospitals.
\nConferences such as Together for the Cure and Coalition for the Cure[39] continued this rediscovery of the roots of good medicine. Dr. Spurgeon was read with new eyes, and R. C. Sproul, Ligon Duncan and John MacArthur were acknowledged for their work in advancing medicine by looking into its history. Only the Great Physician knows the many unknowns behind the scenes who advanced the cure, but the broader world offered some small recognition when Time magazine listed the \u201cNew Calvinism\u2019s\u201d growing influence.
\nElsewhere, a piper[40] began playing a sweet tune of sovereignty. The piper\u2019s passion, wisdom, humility and zeal helped to foster the ongoing renewal of Dr. D\u2019s health. DVDs, CDs, poems, books and events\u2013many made available at no cost\u2013were used by tens of thousands toward disseminating the cure and propagating the practice of good medicine.
\nFive medicines were at the heart of this reverse pandemic. Although they could be used alone, taken together they produced an astounding, life-saving formula: SCGF-gG.[41] This formula laid a strong foundation for the recovery of Dr. Doctrine through the movement that began in the mid-twentieth century. It is searching for its name\u2014Reformed Resurgence? Sovereign Grace? New Calvinism? Modern Reformation? Whole new worlds of medicine have opened up, breathing life and courage into those whose joy has become moribund and whose hope has become discouraged.
\nFor these folks, recovering old things is like a rebirth. Will their interest translate into robust medicine that is consistently God-centered and grace-based, and points toward Christ the Great Physician? For Dr. Doctrine, the prognosis is encouraging; the recovery is underway!
\n4. Doctor Doctrine\u2019s Prognosis and Prospects. The following is a report of Doctor Doctrine\u2019s recent health examination, as of the year 2012.
\nSigns of Strength
\n1.\t Many theological seminaries committed to the inerrancy of Scripture
\n2.\t Proliferation of biblically trained new pastors with a desire to grow the church
\n3.\t Existence of gifted, mature, humble individuals leading the movement
\n4.\t Recovery spread across various individual churches and denominations
\n5.\t Wide practice of expository preaching
\n6.\t Many theologically sound resources from church history and contemporary sources
\n7.\t Doctrinal statements from various churches and organizations stating scriptural beliefs in modern language\u2014some in the form of affirmations and denials
\n8.\t A growing understanding that sound doctrine must incorporate a worldview, not just individual salvation
\n9.\t Commitment to God-centered evangelism and holiness-based discipleship
\n10.\t Attempts to base teaching and living on a high view of God as triune and sovereign
\n11.\t Glorifying God seen as the highest good
\n12.\t God-honoring lyrics in sung worship
\n13.\t Signs of strengthening Reformed theology worldwide
\nPotential Types of Virus
\n1.\t Fractures and splits
\n2.\t Personality cults
\n3.\t Tight definitions that artificially narrow fellowship
\n4.\t An unwillingness to allow for doctrinal differences in nonessentials
\n5.\t Pride and sin among leaders
\n6.\t Resistance to broadening Calvinism to a worldview
\n7.\t Competition among reformed churches, seminaries and agencies
\n8.\t Pressure from secularism, relativism and moralism
\n9.\t The temptation to compromise hard doctrinal truths
\n10.\t Dependency on methods and techniques instead of the message and the Spirit
\n11.\t A discounting of parachurch ministry when its leaders are not under the direct authority of a local church
\n12.\t The failure to reach out to other cultures and nations
\n13.\t Complacency about reform that leads to stagnation
\nGood health depends on regular checkups; the church needs to be \u201calways reforming.\u201d Do your own analysis of the state of theology and progress of the modern reformation since 2012 on a separate sheet of paper, identifying its weaknesses and strengths, and potential \u201cdiseases\u201d you see that may hinder or sidetrack our ongoing recovery.<\/p>\n
1. Strengths
\n2. Weaknesses
\n3. Potential \u201cDiseases\u201d which may hinder or sidetrack the recovery.<\/p>\n
The Whole Gospel
\nLost and Found<\/p>\n
Content of Our Message
\n1<\/p>\n
Evangelism as Planting and Watering<\/p>\n
I WAITED EXPECTANTLY AS THE SPEAKER began his comments. His topic was evangelism. I was taken aback when he started using the phrase soul winning to describe his evangelistic practice. Okay, I thought to myself, so this impersonal phrase grates you. Let\u2019s see if the rest of the talk gets any better. It didn\u2019t. What followed was a string of success stories about people he had led to Christ. He reinforced his point by citing famous stars and athletes as victorious evangelists. Then came an emphasis on techniques and manipulation of people reminiscent of cults I had studied.
\nHis crowning illustration of how to \u201cget the gospel out to every person\u201d was a detailed set of instructions on how to roll up a gospel tract in such a way that it could be accurately dropped from the window of a moving car. The object was for it to drift to the feet of a hitchhiker\u2014as you passed him by! He justified this technique on the basis of the startling story of a young man who was converted by this sort of \u201cgospel bomb.\u201d The speaker\u2019s conclusion, \u201cIt works,\u201d sounded to me like the unbiblical idea \u201cthe end justifies the means.\u201d As I left the church that night I wondered, Instead of sending his Son, why didn\u2019t God just send a tract?
\nPerhaps closer to your experience is the evangelistic approach of majoring on the conscious (felt) needs of people (loneliness, lack of love, hurt, stress, discouragement and so on) and molding Jesus into a supplier of their desires. Often the deep sinful nature of their selfishness is never addressed. Well-meaning Christians dilute the gospel into a bandage for surface wounds and medicine for selfish wishes. The deeper need of reconciliation with their Maker on his terms of unconditional surrender is omitted. Legitimate desires (to be loved, have health, not be lonely) can become idols.
\nWhat Is Evangelism?
\nWe have good cause to wonder what kind of a gospel is being conveyed in our day. I am referring not only to individual speakers (this man was a professor of evangelism at a Christian school) but to seminars and books that purport to train Christians in evangelism. I\u2019m embarrassed at the shoddy methods and anemic view of God prevalent among evangelicals. We need a growing concern for a God-honoring witness to his grand gospel. Before we can make any headway, however, we should define our terms. What do we mean by evangelism and witness?
\nIn thinking of witnessing, we have to walk between a narrow and a broad definition. Narrowly defined, witnessing is confined to a rehearsal of a few gospel facts in the hearing of a nonbeliever. Broadly defined, it is whatever we do as Christians before the watching world. Neither of these definitions is satisfactory. The first narrows witness to only our lips; the second broadens it to just being nice. Both our words and our ways are inextricably bound together in witness. It is easy to excuse ourselves by saying either \u201cWell, I told her the gospel!\u201d or \u201cI just live my life before others.\u201d These two extremes seem to have developed more in reaction to each other than on any biblical basis. What might be a more balanced view?
\nThe main design for each man and woman is not \u201cto be a super soul-winner night and day.\u201d As the Westminster Catechism says, it is \u201cto glorify God and enjoy Him forever.\u201d This means that we, as whole people, are to enjoy God, starting now, and keep his honor in focus in all that we do. Clearly the way we live is a primary aspect of our witness. Yet our life is to be coupled with telling God\u2019s truth. People need to be told who makes our lives different. Our lives, then, will illuminate the truth we express to nonbelievers. The airplane of Christian witness has two wings: our lives (conduct) and our lips (conversation).
\nTo remain silent and let others interpret our actions is wrong; God himself did not do this. The pivotal points of God\u2019s redemptive action in history are accompanied with verbal revelation. God wants us to understand the meaning of his actions. Likewise, we must speak\u2014and speak of Christ\u2014even if we sense our own inconsistency of life. We must speak even when we do not know much about the Bible. We must speak even when it is inconvenient. God is bigger than our sins, our ignorance, our pride. He will honor his word in our mouths.
\nNevertheless, at times our actions do speak louder than our words. When John describes our commission to witness, he says that as the Father sent the Son, so we are sent to others (Jn 20:21). God didn\u2019t send a tract; he prepared a body. Likewise, God has prepared your life and personality to demonstrate him. We need to be creative and selfless in our love to others. We need to learn how to be friends as well as perceive the needs of others and do something for them. Much of Jesus\u2019 witness was in response to a question following an act of kindness or a miracle. But we need to make sure that we are not condescending. We should allow others to help us, let them minister to us. Jesus asked the Samaritan woman to give him some water. We need to learn to be human and treat others as God\u2019s image-bearers. If we are friendly only as long as someone is interested in discussing the gospel, we don\u2019t know much about friendship. We need to listen and seek to serve, not just talk.
\nHow does the Bible define witnessing? In the Great Commission as expressed by Luke, we have central truths to which we are witnesses (Lk 24:48). At the ascension, Christ\u2019s last words command the disciples to witness about him, a person (Acts 1:8). In the Gospels we see the writers selecting incidents from the life of Christ to convey the gospel. The background for the word witness is the law court. To witness is to testify that Christ is who he said he is. Such testimony is a means to an end\u2014to give an eyewitness account of the truth (1 Jn 1:1-3).
\nStudying in the Swiss Alps at L\u2019 Abri in the 1960s with Francis and Edith Schaeffer, my wife and I had little idea that God would use us to help someone find God\u2019s grace. A young man, Chris, arrived one afternoon when our community was working in the gardens and carpentry shop, cleaning and cooking. He was a student of religion at the University of Pennsylvania, touring Europe to learn about life. He eagerly joined in with those of us from every continent who had come to search for truth. He liked the intellectual stimulation, friendliness and high morals, and seemed confident in himself.
\nIn this man\u2019s eyes, Jesus was intriguing but unnecessary to living the good life. One day I asked him to read Paul\u2019s account of why he had transferred his confidence from self-righteousness to a gift-righteousness. Pondering this question, Chris began to spend time alone, reading Scripture and asking God to make Christ real to him. Later that summer we parted with a promise to see each other back in Philadelphia.
\nAt the same time that I was getting to know Chris, a young woman named Franny, whom I knew from Philadelphia, was also studying at L\u2019 Abri. Franny had been raised in a reputable New England family and had moved to Philadelphia two years previously. Following her religious upbringing was important to her, so she sought out a church with the refined atmosphere and high liturgy to which she was accustomed. It wasn\u2019t long before her cousin, who had become a Christian, contacted her and introduced her to his Christian friends. Providentially, one of them belonged to a group of students at Westminster Theological Seminary who had a burden for evangelism. Each Sunday these students would invite friends to church and then to the pastor\u2019s home that night for a discussion. Franny protested that if anyone was a Christian, she certainly was.
\nSlowly, however, realization of her unbelief began to dawn on her. In her own words, \u201cI found myself confronted with my self-delusion at each church service as I said the Apostles\u2019 Creed. I got to a point where, after I began \u2018I believe in God the Father Almighty,\u2019 I became silent for the rest of the recitation. I admitted I didn\u2019t believe anything else in that creed. I had come to realize that my supposed faith was nothing more than a cultural tradition\u2014a warm nostalgia.\u201d
\nShe began to search in earnest. Again in God\u2019s providence, he brought a speaker and author to the city\u2014and he was from her religious tradition! His name was J. I. Packer. Eagerly she attended his lectures on the epistle to the Ephesians. She was dumbfounded by the depth and richness of Scripture and by the fact that her own church (Episcopal) had once been united in teaching the importance of new birth. At the meetings she was introduced to a Baptist business executive who mailed her a copy of Anglican bishop J. C. Ryle\u2019s book on the confessional statement of her church (the Thirty-Nine Articles), which she began to read. Several weeks later, Franny called me. \u201cCould you come to my apartment as soon as possible? This is all making sense. I believe! I want to talk to you.\u201d This is the background that later led to her visit to L\u2019 Abri with two of her Christian girlfriends.
\nWhile at L\u2019 Abri, Franny caught Chris\u2019s eye, and they agreed to see each other back in Philadelphia. Since I was serving the students at the University of Pennsylvania through InterVarsity Christian Fellowship, Chris joined the group and started going to church. He and Franny, both new Christians, began to date and soon were married. As the years have passed, our friendship has continued. In a unique twist to this story of evangelism, Chris joined the staff of InterVarsity Christian Fellowship and is now my supervisor! How I long for those reading this book to be used by God in bringing others to Christ. Aside from worshiping God, there is nothing else in this world that is more deeply fulfilling.
\nThe Difference Between the Gospel and Our Testimony
\nThe content of our message is Christ and God, not our journey to faith. Our personal testimony may be included, but witnessing is more than reciting our spiritual autobiography. Specific truths about a specific person are the subject of our proclamation. A message has been committed to us\u2014a word of reconciliation to the world (2 Cor 5:19).
\nGood evaluation questions to keep in mind after hearing a testimony are \u201cHow much did I learn about Christ? How much about the speaker? Which was more prominent?\u201d When people are very much in love, you find them extolling many things about their loved one and not always focusing on themselves. I still remember the change that came over an especially shy girl every time she got the chance to talk about her boyfriend. You couldn\u2019t keep her quiet! It is the same with a healthy testimony about our lover Christ (see appendix 1.B).
\nWhy is it important to distinguish between gospel truths and testimony? In an age of religious pluralism, we find many who are testifying. I\u2019ll never forget the time when I had been speaking to a young man about the change Christ had made in my life. His sincere response was, \u201cListening to New Age music does the same for me.\u201d What would you have said in reply? Some people recommend faith in a guru or in a technique of meditation or in self or in relationships. Many cite experiences of a change in life. If our witness has no truth content, we can expect the typical response: \u201cThat\u2019s interesting. I\u2019m glad for you, but what you have isn\u2019t for me.\u201d Can you imagine the apostle Paul saying, \u201cI just have this warm feeling in my heart\u201d?
\nFaith is not to be looked on as a separate entity (\u201cI wish I had your faith\u201d) but as an ability given by God that is valid only because it connects us with Jesus Christ.
\nIt is worth noting that the New Testament Christians never attempted to establish the truth of Christianity on their inward experiences. . . .
\nTo put it another way, we never find Paul trying to prove the truth of Christianity to others \u201cbecause of the difference it has made in my life.\u201d[1]
\nDistinguishing Our Role from God\u2019s Is Crucial
\nThe crucial thing to remember in evangelism is the distinction between our responsibility and God\u2019s. Our task is to faithfully present the gospel message by our lives and our lips.[2] Any definition of our task that includes results is confusing our responsibility with God\u2019s prerogative, which is regeneration. Picture a fragile, thin-stemmed wine glass. Now think of a rock the size of a basketball. Imagine lifting that rock and dropping it into that delicately constructed glass. Shattered. We too will be broken if we try to carry something that only God can carry. We plant and water; God gives the increase (1 Cor 3:5-9). We may reap\u2014but only when God has brought the grain to maturity.
\nThe question of whether or not we are evangelizing cannot be settled by counting the number of converts. In that case, many faithful missionaries who have seen no converts from years of labor would have to be rebuked for lack of witnessing. To define evangelism in terms of results is too broad. Then its essence becomes a quantitative measurement: if there are no results, then no evangelism has been done. I do not mean to suggest we should not evaluate both our results and nonresults, building a holy dissatisfaction with nonresults. We are not content with never catching any fish when fishing (Lk 5:4-11) or having empty seats at God\u2019s kingdom banquet (Lk 14:15-24). Have you ever pleaded for lost people with deep sorrow as did Jesus and Paul? Have you wept?
\nIt is just as misleading to narrow our definition of evangelism to the type of meeting, literature, appeal or Bible passage used. If we did this, then we would be embarrassed to find little evangelism done in the New Testament times. Can you find a biblical example of the methods employed in today\u2019s typical evangelistic rally and appeal?[3] Rather, we need to evaluate all supposed evangelism by the question \u201cWhat truth was taught?\u201d If we think wrongly about our definition of evangelism, we are likely to act wrongly in our methods of evangelism (see appendix 1.M).
\nIn the Bible we have many examples of witnessing from which we can draw numerous principles. Studying the way Jesus interacted with people and the way the apostles witnessed in the Spirit can help in our own witness. From these models of witnessing, however, I will mention only one. The passage is an account of Paul\u2019s witness before Agrippa (Acts 26:16-29), and it highlights the characteristic of bold, conscience-directed speech.
\nPaul describes himself as appointed by God as a servant and a witness (a good combination to keep in mind). In a series of striking contrasts, the goal of the mission is summarized as nothing less than conversion. Repentance and evidence of it are his major concerns. Paul centers on fulfillment of Scripture and Christ\u2019s death and resurrection. He speaks to Agrippa\u2019s conscience\u2014an element often neglected in witnessing. Genuine witnessing involves persuading people to convert but stops short of evaluating the success only in terms of results.
\nThere are two main ways that we can study the presentation of the gospel. First, we can study the Bible itself, especially the book of Acts, the Epistles and the life of Christ. Second, we can study the history of the Christian church. That is, we can look at the revivals and, in particular, the people whose preaching has been honored in the conversion of others. From such study, Martyn Lloyd-Jones has drawn the following foundational principles for evangelism:
\n1.\tThe supreme object of the work of evangelism is to glorify God, not to save souls.
\n2.\tThe only power that can do this work is the Holy Spirit, not our own strength.
\n3.\tThe one and only medium through which the Spirit works is the Scriptures; therefore, we \u201creason out of the Scriptures\u201d like Paul did.
\n4.\tThese preceding principles give us the true motivation for evangelism\u2014a zeal for God and a love for others.
\n5.\tThere is a constant danger of heresy through a false zeal and employment of unscriptural methods.[4]
\nUnderstanding that God, not us, is the evangelizer (the one who brings results) is wonderfully liberating. This makes witnessing an adventure in which we merely ride along with God as he moves out. We don\u2019t force open any doors, just walk through the ones he opens! In The Lion, the Witch, and the Wardrobe, C. S. Lewis allegorically describes the sensation of riding on Christ (symbolized as the lion Aslan) over the wall into the enemy\u2019s territory, as he confronts the power of sin to bring rebirth.
\n\u201cAnd now,\u201d said Aslan presently . . . \u201cwe have a long journey to go. You must ride on me.\u201d . . . And with a great heave he rose underneath [the children] and then shot off, faster than any horse could go, down hill and into the thick of the forest.
\nThat ride was perhaps the most wonderful thing that happened to them in Narnia. Have you ever had a gallop on a horse? Think of that; and then take away the heavy noise of the hoofs and the jingle of the bits and imagine instead the almost noiseless padding of the great paws. Then imagine instead of the black or grey or chestnut back of the horse the soft roughness of golden fur, and the mane flying back in the wind. And then imagine you are going about twice as fast as the fastest racehorse. But this is a mount that doesn\u2019t need to be guided and never grows tired. He rushes on and on. . . .
\nIt was nearly midday when they found themselves looking down a steep hillside at a castle. . . . No face looked over the battlements and the gates were fast shut. And Aslan, not at all slacking his pace, rushed straight as a bullet towards it. . . .
\nNext moment the whole world seemed to turn upside down, and the children felt as if they had left their insides behind them; for the Lion had gathered himself together for a greater leap than any he had yet made and jumped\u2014or you may call it flying rather than jumping\u2014right over the castle wall.[5]
\nHere\u2019s a story of how I rode on God\u2019s back (and the prayers of a Christian family). It all began with a father who was concerned about a college student who wanted to date his daughter. Since the young man was not a believer, the father and daughter agreed that the only \u201cdate\u201d would be on Sunday mornings at church. They told him to come talk to me about the Lord\u2014and he did!
\nI was skeptical as a lanky Colombian with a ponytail settled on the sofa in my office. One hour and forty minutes later, I had become hopeful and encouraged by his interest in spiritual things and the Bible. He had already been attending a good church for three months; God\u2019s Spirit was definitely working. As I told him the story of the conversion of two \u201creligious\u201d men\u2014Paul and the rich, moral young man\u2014a light seemed to come on. He too considered himself religious and moral, but now he saw his pride, hypocrisy and guilt before a holy and loving God. I repeatedly warned him not to play with God in order to win favor with this Christian young woman.
\nTwo weeks later Pablo came to tell me his story. When he left my office after the first visit, he went to a park for several hours and read his Bible, thought, prayed and reviewed the Scriptures we had gone over, and eventually repented of his sin. He said:
\nThe next day I was changed. I felt joy, peace, forgiveness. Before, I only saw religion as mental acceptance of certain historical facts: Jesus lived in the Middle East, Jesus rose from the dead, etc. Now I feel the meaning of those facts.
\nThat night my friends were drinking and had rented a porno video. As soon as I realized what it was, I couldn\u2019t stay in the house. I got up and left. Jesus would not want me to watch this. They were shocked and worried about me. I didn\u2019t know how to explain to them. But they know I\u2019m into God now and are suspicious, yet curious.
\nLater, I wrote a letter to a friend, who has a good job and money but is depressed and lonely, telling her what I had found: \u201cJesus is the Savior for our sins.\u201d She thinks I\u2019m just young and have a Christian girlfriend, and I\u2019ll grow up someday.
\nEvery day now I\u2019m God-conscious. When I read the Bible, it\u2019s like I\u2019m listening; it seems to be speaking to me and taking me somewhere. I am much more aware of my sin now, but also of my sorrow for sinning before God (Psalm 51), and have experienced release from guilt. As I face temptations daily, I\u2019m surprised at how I can now resist some of them. I feel strangely stronger. God has become more important than my career plans and the girl that I like. I could never meet all her needs and vice versa. Each of us needs God to be number one. It seems that God has even arranged our summer so that we will see very little of each other for two months. This is good. I have a lot of reading and evaluating to do.
\nI love to ask new babes in Christ, \u201cWhat\u2019s it like?\u201d and just listen. Of course, I\u2019m comparing it with Scripture\u2014especially 1 John, which was written to give the marks of true salvation and assurance. I avoid telling them they are saved. The Holy Spirit gives assurances as they see the fruits of a changing life. How thankful I am for the prayers and wisdom of the Christian family who took Pablo to church and for a church that gives the gospel \u201cstraight.\u201d Wow! Will you pray and speak to someone today? Invite them to church?
\nI have begun this examination of evangelism by describing the idea of witness. Now let\u2019s shift to a scriptural study of what constitutes the \u201cwhole gospel.\u201d We\u2019ll do this both negatively (by way of contrast with a partial gospel) and positively (by way of presenting an outline and commentary on the central elements of the gospel).
\nComplete the worksheet in appendix 1.C, \u201cCheckup: How Am I Doing in Telling the Gospel?\u201d<\/p>\n
2<\/p>\n
Genuine Conversion<\/p>\n
WHILE I WAS REVISING THIS BOOK, my phone rang. What follows is a paraphrase of what a frustrated woman said to me. She identified her affiliation for thirty-five years with a local church and denomination that are considered to be theologically sound and evangelistically zealous. In its creed the \u201cdoctrines of grace\u201d are explicit. Its evangelism training has been widely used. Its school has educated thousands. In addition to teaching at the church school for twenty years, this woman has engaged in an evangelistic ministry to children for twenty years. Why was she upset and asking my advice? \u201cThere is so little evidence of deep change in the lives of many of those who have professed faith in Christ, especially the young people I teach.\u201d
\nThis is a woman who has been trained in what many consider to be the best evangelism program. She has observed for two decades or more the \u201cresults.\u201d What she describes is widespread throughout the evangelical subculture. It is a global problem: \u201csaved\u201d Christian young people who are merely adapting externally to the patterns of their church culture. Churches who are operating on the principle of \u201cpresumptive regeneration,\u201d a term used among the Puritans in early America who faced the same dilemma, presuming children of Christian parents are born again as long as they conform outwardly and have a head knowledge of Scripture. Young people who show no outward evidence of moral deviance at the age of twelve (or there about) are enrolled in the church membership class for about six weeks. At completion, a church leader listens passively to their testimony. If they use the right phrases they are formally received into the local church the next Sunday. In Baptist churches, the procedure is immersion in water based on a credible profession of faith. But are any searching questions asked? How can we guard against cheap grace and mere intellectual assent with little evidence of a changed life? How can we discern any idols still lurking in the heart?
\nWe begin to notice the prevalence of the \u201ctwo-stages\u201d testimony, typically summarized in words like these: \u201cI received Jesus as my Savior when I was six and prayed with my Sunday school teacher, but I made him Lord when I really started living like a Christian at twenty-two in my first year of graduate school.\u201d Complacency in doctrinally orthodox churches regarding both the content of evangelism training and confusion on how to evaluate professions of faith lead to \u201cChristians\u201d who are self-deceived and to a God who is dishonored. There are helpful resources discussing whether Christ can be your Savior but not your Lord.[1]
\nMere Profession or Real Possession?
\nWhat can we do to avoid misleading people, resulting in a profession of faith in Christ without actually possessing Christ? It is sad to realize that false professions of faith are frequent in the church. Most of us know people who seemed to be drawn toward the gospel and yet didn\u2019t step over the line of faith. Can this be the explanation for the conflict between statistics that show a large number of professing born-again Christians and the continuing moral tailspin in the world? What I wish to do in this section is set forth the biblical view of conversion, a conversion of the whole personality in all its faculties, and contrast it with types of synthetic conversions.
\nOur desire must be nothing less than to see the whole individual converted. We are looking to God for changed persons, not just a response from one segment of a personality. God\u2019s regenerative work is a thorough renewing that involves all the faculties of mind, emotions and will. Scriptural language calls this a \u201cnew creation,\u201d a \u201cnew birth.\u201d People are either saved or lost. To weaken this radical but scriptural cleavage of mankind by suggesting a third category for people is an attack on the biblical doctrine of regeneration. There is no such thing as being a half Christian\u2014for instance, being a \u201cChristian\u201d but not a Spirit-baptized Christian; being a \u201cChristian\u201d but not accepting Christ as Lord; being a \u201cChristian\u201d but living a life continually characterized by being carnal (spiritual adultery).
\nA Christian has the Holy Spirit, being baptized, indwelt, sealed and sanctified by him (Acts 2:38-39; Rom 8:9, 11, 13-15; 1 Cor 3:16; 12:12-13; Eph 1:13). A Christian has acknowledged the lordship of Christ (Acts 22:10; Rom 10:9-10; 1 Jn 5:1-5). All Christians turn away from sin (Rom 6:1-14; 1 Jn 3:3-10). The low level of spirituality among us has caused the term Christian to become so insipid that we propose various adjectives to restore its flavor. I have no argument with any movement to raise the norm of our spiritual life. I suggest, though, that the best way to raise it is to deepen our understanding of regeneration, not tack on new dimensions. If God has already given us the greatest present in the world, will he withhold the ribbon? Nevertheless, we find our joy in the gift not decorations (Rom 8:32).
\nRegeneration and conversion are words to describe two different ways of viewing salvation. Regeneration is viewing salvation from God\u2019s side; it is an instantaneous impartation of new life to the soul. We may or may not be conscious of the exact moment this happened to us. Conversion, on the other hand, is viewing salvation from our perspective. It is a process of the entire work of God\u2019s grace from the first dawning of understanding and seeking to the final closing with Christ in new birth. For some, this is a period of years; for others merely an hour. We respond in time to God\u2019s action in eternity.[2]
\nLack of understanding of the normal stages of conversion has led to confused counseling on the part of well-meaning evangelists. To dispel this confusion, a closer look at the phases is helpful. But be advised, the Spirit does not always work according to our timetable. God does not limit himself to a specific design. There is a pattern, however, even amidst the unique circumstances surrounding a conversion like Paul\u2019s.[3] It helps to realize people are not always regenerated the first time they begin to call on the name of the Lord. To confuse the first workings of response in the conversion process with the final is extremely dangerous, for non-Christians can be deluded into thinking they are saved before they really are. Our forefathers made some helpful distinctions in these areas. They called an unbeliever, apparently untouched by any saving operations of God\u2019s Spirit, a \u201csleeping sinner.\u201d An \u201cawakened\u201d or \u201cseeking sinner\u201d was one who had begun to respond to God\u2019s prior working of his Spirit. A positive response would manifest itself in a conviction of sin and an active call on Christ for salvation, which would result in the sinner willingly exercising faith and repentance. Each of these stages emphasizes a different relationship with God. Today, however, the tendency is to rush a person into the kingdom at the slightest indication of an interest in spiritual things. Jesus was cautious at times (e.g., Nicodemus, the moral young man) and tested the spiritual conviction of his would-be disciples.
\nWhat a joy it is to meet people prepared by God\u2019s Spirit to receive the gospel! We pray that the convicting power of the Holy Spirit will come on these seeking and awakened sinners. We don\u2019t require them to stand outside the kingdom for months, but say, in the words of a hymn,
\nCome, ye needy, come, and welcome;
\nGod\u2019s free bounty glorify;
\nTrue belief and true repentance,
\nEvery grace that brings us nigh;
\nWithout money . . .
\nCome to Jesus Christ and buy. . . .
\nJesus ready stands to save you,
\nFull of pity joined with power:
\nHe is able . . .
\nHe is willing; doubt no more.[4]<\/p>\n
We are anxious, in a good sense, to see such people move beyond a general sensitivity to the gospel, so we point them and urge them toward Christ, the door. What can we do when we find someone who seems to be coming under conviction? Sometimes these people get stuck at the brink of decision. Here are some principles in guiding them.[5]
\nFirst, counsel them in a way that focuses on action, not talk. In other words, resist counseling at length without giving them imperatives on which to act.
\nSecond, urge them to cast themselves on the mercy of the Lord. We are not to hear their confessions and become their priest, for this may be a way they relieve their guilt.
\nThird, use the Bible in an effort to impress them with God\u2019s counsel, not your wisdom.
\nFinally, we must be genuine. Our entire emotional concern is to represent the Lord and to help the seeker. Specifically we should:
\n1.\tEncourage them. God is bringing them to a crisis.
\n2.\tWarn the hesitant and stubborn\u2014not that they can\u2019t be saved but that they are not choosing to be saved. Tell them to ask God for faith.
\n3.\tEmphasize the sin there is in relapse\u2014greater judgment accrues from greater knowledge (Heb 6:4-6; 2 Pet 2:21).
\n4.\tEncourage them not to neglect Christian meetings\u2014\u201cfaith comes from hearing\u201d (Rom 10:17).
\n5.\tPoint them to a personal Savior\u2014not just to meaning in life, peace of heart or the like\u2014because the root of our rebellion is personal sin against God (Jer 29:13).
\n6.\tStress urgent, earnest seeking (Deut 4:29).
\n7.\tChallenge them to admit what sin they are clinging to.
\n8.\tShow them how to pray; suggest Psalm 51.
\nIs it possible for a person sincerely to profess faith in Christ but not possess the real thing? Yes, certainly. A friend told me how he awakened to the fact that something was amiss in the body of Christ. He had been striving to incite love and obedience among some church young people and had been invited to speak to these \u201cChristians.\u201d The weekend retreat was fast approaching, but he had no peace about the message he should bring. He began to wonder why it was that the faith of these young people always needed \u201cjacking up.\u201d He began to wonder if they had any real faith in the first place. He was afraid of being thought of as fanatical or supercritical, but he decided to begin by asking the group some basic questions.
\nThe first night of the retreat arrived, and he opened up with two questions: \u201cHow many of you, if you died tonight, would know you\u2019d go to heaven?\u201d All raised their hands. \u201cHow many of you really want to do the will of God\u2014allowing that you can\u2019t obey perfectly\u2014but you truly purpose in your heart to do it?\u201d Only one-fifth raised their hands. How could he square the responses to these questions with clear biblical teaching that says that true salvation not only secures the forgiveness of rebels but their obedience as well (Heb 5:9)? He decided to preach evangelistically that entire conference and saw many come to faith in Christ.
\nAt a women\u2019s college I was having lunch in the dining hall with a student who had regularly attended the InterVarsity Christian Fellowship Bible studies. She seemed to have high morals and was kind to others. She had very little to say when it came to how the Scriptures were part of her life; she also failed to express any specific biblical content in her witness to non-Christians. She was friendly and outgoing. Many assumed that she was a Christian. I asked her to what she attributed her confidence that she was converted.
\n\u201cWhen I was thirteen,\u201d she replied, \u201cI remained in my church sanctuary after the morning service. It was a lovely day, and the sun was shining through the stained glass windows, creating vivid patterns. I felt all warm, good and peaceful.\u201d
\nI sat there waiting for her to say more, but that was it! Many people have a good hope but with absolutely no foundation for it.
\nAnother girl at a state university came to me full of frustration. For a year she had been quite active in various Christian activities. She prayed, read the Bible and sang heartily. Her peers assumed she was a Christian, but these were her words: \u201cI need the friendship and acceptance of others. This school is so big. It\u2019s a lonely place. I didn\u2019t fit in with the wilder girls. The Christian group is so friendly. I fit in easily, but I can\u2019t face it any longer. I\u2019m not really one of you. I\u2019ve come to admit I\u2019m not a Christian.\u201d
\nWithout a thorough understanding of the holistic approach to evangelism, such people who have never been converted may continue being deceived about their true state and thus become a hindrance to the church, or they will drop out, joining the ranks of the disillusioned and become either numb or hostile to religion. Hardened by years of no response to the Word of God, relatively few of these people seem to convert. We must help them and not mislead them.
\nGod\u2019s Word is not silent on this issue either.
\nParable of the four soils (Mt 13:1-23). Two of the seeds sown by the sower begin to grow but do not mature because the soil is bad. There is an initial response of joy, hearing, growth, but that response does not continue because of a lack of roots and shade. The thorns showed that the soil of the heart was not good.
\nSimon the sorcerer (Acts 8:9-24). This man is described as believing and desiring more spiritual power in his life. He was also baptized. Yet he is not truly converted for he offers money for spiritual power (simony). Peter says he should perish and that Simon has \u201cno part or share in this ministry, because your heart is not right before God. . . . You are full of bitterness and captive to sin.\u201d
\nHerod (Mt 2:1-18). Because we are so familiar with the outcome of Herod\u2019s inquiry for Christ, we forget that he impressed many with his \u201cChristian\u201d zeal at first. He took an interest in the Bible; he sought out wise men to help him with prophecy; he went to the trouble of finding Christ. He did not ask Christ to be brought to him but, in apparent humility, wanted to go to him. Not only that, he professed a correct view of Christ, for he said he wanted to worship him.
\nCONVERSION
\n(seen from the human viewpoint)
\nA process of preliminary inward change towards genuine repentance and faith in Christ (converted)
\nAsleep
\ndisinterested, hostile<\/p>\n
Interested
\ncurious, will discuss<\/p>\n
Awakened
\nGod-conscious, learning some truth<\/p>\n
Conviction
\nawareness of sin, mental understanding of Gospel truths<\/p>\n
Awareness
\nof Christ
\ndesire to find salvation, knows sinned against God, hopes forgiveness from Christ<\/p>\n
Conversion
\nrepentance, faith, asks for mercy, releases control to Christ<\/p>\n
Sanctification
\nbased on justification by faith alone in Christ alone for a changed life until glorified<\/p>\n
Timeline: A person\u2019s process varies in time and intensity, and may stop before conversion.
\nREGENERATION
\n(seen from the divine viewpoint)
\nA point in God\u2019s plan when a person is spiritually reborn (regenerated)
\nSee Rom 8:29-30; Eph 1:3-7, 11-14; 2:4-5, 8-10
\nThe activity of God underlies what is happening spiritually to a person if they progress to culmination in conversion.
\nThe Holy Spirit begins to arouse a person whom God has called; convincing, convicting, creating a desire to turn from self-efforts, trusting in Christ for salvation.
\nThere is a point at which regeneration (new birth) occurs. We pass from spiritual death to a new creature in Christ (2 Cor. 5:17). The time of a person\u2019s profession of faith may or may not coincide with the divine Spirit\u2019s justification\/regeneration. The validity of our redemption\/salvation is evidenced by the fruit of the Spirit (Gal. 5:22-23) and identifying marks (1 John).
\nFigure 1
\nThe Passover crowd (Jn 2:23-25). Here are personal witnesses of Jesus\u2019 miracles who even \u201cbelieved in his name.\u201d Yet their lack of saving trust is clear, for it says that Jesus did not entrust himself to them. He knew all men; he knew what was in a man. In John 8:31-59 we see again a group of people described as believers yet who do not hold to Christ\u2019s teaching; they end up trying to stone him!
\nThe enlightened Jews (Heb 6:4-9). These people experienced the influence of God\u2019s Spirit but not his saving influence. What is said of them (that \u201cthey are crucifying the Son of God all over again and subjecting him to public disgrace,\u201d and that it is impossible for them \u201cto be brought back to repentance\u201d) cannot be said of a true Christian. In verse 9 the writer shifts his address to those who are Christians: \u201cEven though we speak like this, dear friends, we are confident of better things in your case\u2014things that accompany salvation.\u201d
\nThe lordship people (Mt 7:21-23). These professors seem to have it all. Not only do they confess the lordship of Christ, but they do so fervently. Their theology and piety seem sound. They manifest spiritual power by prophecy, driving out demons and performing miracles. But their wills have not been converted. Their lack of true regeneration is evident because Christ consigns them to hell as evildoers.
\nClearly, we have sufficient warning from both our experiences with others and in Scripture that a partial response to the gospel is not only dangerous but prevalent. We should be cautious in identifying outwardly favorable reactions with regeneration. Inquirer or seeker is a more lucid and helpful way to denote people who indicate an interest in the gospel. Initially, it\u2019s better to say a person professed faith, rather than \u201cbecame a Christian\u201d last week.
\nWhat an awful thought that many will come before Christ thinking they are included and yet find they are excluded. We cannot shirk our responsibility to encourage people to \u201cexamine yourselves to see whether you are in the faith; test yourselves\u201d (2 Cor 13:5). They need a confrontation in love, not a spiritual quick fix designed to make them feel at ease with disobedience. They need salvation. We can turn them to the Beatitudes, the first letter of John and Psalm 51, urging them to read these and ask God to show them where they stand with him. This is biblical self-examination\u2014using that aspect of God\u2019s law that gives the evidences for new life. It differs from morbid introspection in that it uses an objective criterion and avoids wallowing in subjective analysis.
\nWhat then are we trusting God to do? What do we mean when we say the whole gospel is for the whole personality? To respond adequately to these questions we need to examine the faculties comprising our personality. We also need to see how a false conversion can result when any one of these faculties is not touched by the Spirit of God.
\nMisleading Partial Responses by the Mind, Emotions, Will
\nThe mind. I made a courtesy call to the chaplain\u2019s office while visiting a small private college. I was greeted by a big smile and warm handshake. We talked amiably about our concern for ministering to students and the needs of the campus. The Bible, Christ and witness were all words falling naturally from his lips. I was excited to meet a Christian with this calling. All the right bells seemed to be ringing as he said the words I wanted to hear.
\nAll head knowledge. Later that day, I investigated the programs he was offering. I talked with students who knew him. Some questions were raised in my mind, so I returned to ask the chaplain about his own beliefs. Although somewhat taken aback by my boldness, he agreed in a condescending way to respond. Having grown up in an evangelical Christian home, he had always wanted to help people. He felt the role of a campus minister would give him the most freedom from supervision and stereotypes to influence others in developing their potential.
\nAt one of the leading liberal seminaries he had \u201ccome of age\u201d and repudiated the naivet\u00e9 of his evangelical roots. The Bible was a source book of the \u201cfaith of the early church,\u201d and the Judeo-Christian tradition was one of many valid expressions of the human search for the ultimate. Jesus? Well, he was an enlightened man, but you had to peel away the myths and legends that had grown up around him to find the \u201creal\u201d Jesus.
\nI walked away from that chaplain\u2019s office saddened to know the truth about a man with religious knowledge but no personalizing or proclaiming of the truths of the gospel. I had poured my interpretation into the words he used as mere symbols.
\nUnfortunately, this is not an isolated example. Often Christians think they have led someone to Christ but, in fact, the person was only giving the answers the Christian wanted to hear.
\nThe opposite extreme, however, is equally dangerous.
\nLittle head knowledge. In my ministry to college students, I have the opportunity to welcome new students into the world of the college campus. I remember one fellow who seemed happy to meet other \u201cJesus people,\u201d as he called us. His enthusiasm was contagious. Later I found that his previous encounters with Christ and Christian fellowship were in a milieu that distrusted and despised the mind. Spontaneity, authenticity, joy and openness in relationships were the hallmarks of the group in which he was nurtured. But there was not much Bible teaching.
\nIn hardly a month he was missing from our fellowship and was not in any other Christian group. He didn\u2019t have time to study the Scriptures, and when he did, he had the habit of opening the Bible anywhere, looking for a \u201cblessing.\u201d
\nHe had enthroned vivid, firsthand, emotional experiences as the criteria and content of faith. Now at college he met others with a variety of experiences and opinions that were not even close to Christianity.[6] But their experiences were just as intense. Why was his \u201creligious trip\u201d any more valid? they asked. Before long he was openly denying the faith and continues to do so to this day. He had never really been converted, for he did not make truth the criterion of experience. There was no submission of his rebellious mind to the authority of Scripture or his thoughts to the review of higher thoughts.[7] If the content of the gospel is Jesus Christ, the intention of the gospel is to bind the mind of the unbeliever to the authority of the New Testament and to the lordship of Jesus Christ. These are not two separate entities. The New Testament is the Word of our Lord, and therefore, one of the signs of saving faith is a willingness to keep his teachings (1 Jn 2:3-5).[8]
\nThe balance: Thinking God\u2019s thoughts, not judging God\u2019s ways. Briefly, the biblical teaching on the mind is that our mind is not to be bypassed in our Christian faith, nor is it to be ultimately trusted. Our mind is God-given. John Stott puts it this way:
\nOur rationality is part of the divine image. . . . To deny our rationality is therefore to deny our humanity, to become less than human beings. Scripture forbids us to behave like horses or mules which are \u201cwithout understanding\u201d and commands us instead in our understanding to be \u201cmature.\u201d. . . Many imagine that faith is entirely irrational. But Scripture never sets faith and reason over against each other as incompatible. On the contrary, faith can only arise and grow within us by the use of our minds. \u201cThose who know thy name put their trust in thee\u201d; their trust springs from their knowledge of the trustworthiness of God\u2019s character. Again, \u201cThou dost keep him in perfect peace, whose mind is stayed on thee, because he trusts in thee.\u201d Here trusting in God and staying the mind on God are synonyms, and perfect peace is the result.[9]
\nThe Fall has infected our minds so that apart from the Spirit they cannot come to the right conclusions morally. They do not interpret \u201cfacts\u201d (evidence) as God does. The proper function of the mind is to think God\u2019s thoughts after him. The improper use is to sit in judgment on God and his ways. Our minds are not \u201cneutral\u201d; they will not naturally respond and follow the truth of the gospel though they may still operate on certain principles of rationality such as the law of contradiction. They suppress moral implications of the truth (Rom 1:18). They are at enmity with God (Rom 8:7). As fallen men and women, we must repent of the desire to be mentally autonomous. We must cast down our vain imaginings and proud thoughts of ourselves. None of us will be called who continues in his own wisdom.
\nA rather humorous story illustrates this truth. A man walked into a psychiatrist\u2019s office one day, insisting he was dead. After several sessions with this \u201cdead\u201d man, the psychiatrist at last thought he had hit on a solution to his patient\u2019s problem. He assigned him to go to the library and write an extensive paper on the characteristics of dead people. The doctor did not hear from him for several months. Then one day he received in the mail a large manuscript, the fruit of his patient\u2019s labors on this topic. One of his main conclusions was the interesting fact that dead people do not bleed. Overjoyed, the psychiatrist called the man in for an appointment. As soon as the man arrived, he began once again to proclaim that he was dead. At that moment the doctor whipped out a large hatpin and pricked the man\u2019s finger. Blood rushed out profusely. \u201cThere now, what conclusion do you draw from that?\u201d asked the doctor. After a moment\u2019s hesitation, yet without blinking, the patient looked the doctor straight in the eye and exclaimed, \u201cWell, what do you know; dead people do bleed after all!\u201d
\nLikewise, in spite of all the evidence, the minds of sinful men and women cling to twisted views like a child clutching a favorite toy. We change all evidence to fit our presuppositions.
\nWe are not in any way, however, to encourage non-Christians to put their minds on the shelf in considering the claims of Christ. We invite them to use their minds. \u201c\u2018Come now, let us reason together,\u2019 says the LORD\u201d (Is 1:18). Paul disputed or argued. He used logic. He did everything possible to clarify and to help unbelievers understand. The apostles used educational evangelism. Indeed, the very vehicle by which God gave his revelation\u2014words\u2014assumes engagement with our minds.
\nIn witnessing to the whole person we should use methods that communicate to the mind. Admittedly, our culture (and worse yet, some parts of the church) rely on another approach to influence people\u2014distracting the mind so that it can be bypassed. (Francis Schaeffer uses the illustration of the burglar who uses meat to distract the dog while he goes about his real business of robbery.) Thus elections are won, products sold and converts produced by creating a pleasing image and obtaining an uncritical response\u2014rather than by reasonably discussing issues or merits. We must forsake any kind of evangelism that either overly exalts the mind or unduly neglects it.
\nNot intellectualism, but using truth to inform and humble the mind.
\nEmotions. Jill sat next to me crying\u2014and I never carry a handkerchief in church! I overheard someone say it had been a \u201cpowerful\u201d service. It was over now, and I sat with my friend in the pew trying to recall the meeting. One of those testifying had choked up and was unable to finish. Then the preacher started in on the love of God. Why, you\u2019d be a fool not to respond.
\nOnly emotional reaction. My friend Jill then broke into my recollections. \u201cHow did he know how much I want to be loved? It seems he was speaking right to me. Everything I ever wanted he says Jesus will give me. . . . Then that long song at the end. The music just did something to me, and he kept pleading with us. After a while it got to me\u2014how I\u2019d messed my life up. I wanted to do something. I didn\u2019t want to disappoint the speaker so I raised my hand. Something, I\u2019m not sure what, was making me feel sorry, hopeful and confused all at once. I was so shaken I couldn\u2019t think straight about anything. I don\u2019t know what\u2019s happening to me.\u201d
\nWas Jill converted? What do you think? Let\u2019s look at the opposite end of the emotional spectrum.
\nNo emotional reaction. \u201cWell, that\u2019s the truth and you can take it or leave it.\u201d I\u2019m not sure the preacher said exactly that, but that certainly was the impression he conveyed. His complacency and bored matter-of-factness permeated the entire sermon, and he ended it the same way\u2014so abrupt, so cold. He spoke on Christ\u2019s love for sinners, but he gave no indication that he wanted people to respond. He showed no interest in his audience. There was no pleading with them to come to Christ. It reminded me of the student who approached me on campus and wanted to show me a gospel booklet. He was halfway through his presentation before he looked up at my face and saw that I wanted to speak. It was all so mechanical. So impersonal. So unreal. He also talked of a God of love, but I felt he didn\u2019t care at all about me.
\nThe balance: Emotions led by truth. The particular evangelical subculture in which we have been converted will often set the pattern for much of our subsequent growth, attitudes and view of spirituality. One subculture will bring forth emotionally stunted converts who often wear masks. They sometimes seem stiff, unnatural and embarrassed when the talk goes beyond clich\u00e9s and into \u201cwhat does this mean to you?\u201d Another subculture has many who effect an exuberance that is all the more hollow. Perhaps they are trying to cover over what is lacking in their faith; maybe it\u2019s an unconscious mimic of what their group leaders convey as \u201cspiritual.\u201d What can we do to safeguard our evangelism so that it does not run to either extreme of stoicism or emotionalism?
\nOn the subject of emotions, evangelicals are schizophrenic. Some have been so threatened by the accusation of emotionalism that they backpedal as hard as they can. They fall into an unloving smugness. A religious publisher lauds the academic credentials of his writers, or the Christian school president points to her large percentage of faculty with PhDs. Others have been so bored with the sterility of the lives of supposed believers that they rush forward, seeking experience after experience and follow anyone who exudes a warm glow. All evangelistic endeavors must be positive, peppy and have a leader who can \u201cattract young people\u201d (good looking, athletic and humorous). If you believe my analysis is extreme, I simply invite you to peruse some evangelical magazines and popular books, and visit churches and fellowship groups outside your normal circles.
\nOnce again, we hold on to part of the truth while missing the beautiful balance of Scripture. Emotions are part of the image of God in us. If our feelings have been legitimately roused, they should be expressed, not suppressed. Emotions have a valid place in our lives, but they are not to lead our lives. Truth is to lead, with emotions and will conforming. We must allow truth to grip us.
\nNothing sets the heart on fire like truth. Truth is not cold and dry. On the contrary, it is warm and passionate. And whenever new vistas of God\u2019s truth open up to us, we cannot just contemplate. We are stirred to respond, whether to penitence or to anger or to love or to worship. Think of the two disciples walking to Emmaus on the first Easter afternoon while the risen Lord spoke to them. When He vanished, they said to each other, \u201cDid not our hearts burn within us while He talked to us on the road, while He opened to us the Scriptures?\u201d . . . What was the cause of their spiritual heartburn? It was Christ\u2019s opening the Scriptures to them! . . . As F. W. Faber once said, \u201cDeep theology is the best fuel of devotion; it readily catches fire, and once kindled it burns long.\u201d[10]
\nPaul burst into an exhilarating doxology over doctrine (Eph 1:6-10)! It is gratifying to see some new thinking by evangelicals on our emotions.[11] God made us in his image. He has emotions. Let\u2019s quit denying ours!
\nIn witnessing we must be emotional. How can we not? We\u2019re talking of the deepest love in the world. We\u2019re pressing on the conscience the awful anger of God against personal sin and social injustice. We\u2019re communicating the reconciling peace of God. Our theme is the liberating joy of no condemnation for those in Christ Jesus, the Jesus who wept over Jerusalem\u2019s unbelief. Have you? It is said that some of the Puritans stained the floor with their tears as they prayed. Is there pain and unceasing sorrow in our hearts for anyone who is yet unconverted? What if we do experience these emotions for sinners in private? Is it wholesome to expose them in public? Very.
\nOne fall night my wife, Suzanne, and I were at home together. The phone had rung several times with calls of one sort or another. I was beginning to become a little protective about my privacy. Just then the phone rang again. I reluctantly answered and heard the rough voice of an older man say, \u201cIs this the Willie Metzger that used to live in Baltimore?\u201d
\n\u201cYes,\u201d I replied with hesitation. When he called me \u201cWillie,\u201d I knew this must be a voice out of the distant past. I was hoping that he wasn\u2019t going to keep me guessing. He didn\u2019t.
\n\u201cDo you remember being on a busload of students headed for the IVCF Urbana Missionary Convention in Illinois?\u201d
\nMy reply was, \u201cOf course.\u201d But I was not completely honest, for by now I had been to many of these triennial conventions, and they were becoming one blurred recollection. It was now seventeen years since that particular bus ride.
\nThe gruff voice continued, \u201cWell, I was the driver for that bus, and you stayed up during the overnight drive and talked with me about my family problems and about Jesus Christ. I was housed near the convention, and you even came by my room one night to ask me to come with you to a meeting. I refused and kept drinking my beer and watching TV. Then, on the long ride home you urged me to consider becoming a Christian. I was skeptical and cynical. How could a young kid like you know the solution to the hard problems of marriage and job and money that I was facing?\u201d
\nAt that point I broke in, \u201cAl! Yes, yes, I do remember you now. Go on.\u201d I listened intently as the bus driver told me how he had put the Bible and a note I had given him on his closet shelf together with a letter his dad had written him urging him to get right with God. Then, five months ago he reached up to get his jacket from that closet shelf. There he found the Bible and the two letters. He took them down and began to read. His heart was softened. Later that summer he went to hear a gospel preacher at the invitation of his son.
\n\u201cI really got converted,\u201d he said. \u201cSince we last met I\u2019ve become a truck driver. You know, those big eighteen-wheelers on interstate hauls. I\u2019ve miraculously survived two bad crashes. God kept after me all those years. I\u2019ve been baptized and joined a little church here. My wife and others in my family are Christians too. I found your phone number in Baltimore written in that Bible. So I called up, and your dad gave me your new number. I often thought of you, and I just wanted to let you know what\u2019s happened. I don\u2019t remember much of what you said to me years ago, but I remember your concern and sincerity, and I still have your note and the Bible. Keep loving people to the Lord, Willie, no matter how long it takes.\u201d
\nWe need to let our non-Christian friends know how we feel. Many of us are unemotional, numbed by our culture. We need verbally to affirm others as we see God\u2019s gifts to them. We should struggle to express to others that we love them. How well I remember the time when I knew I couldn\u2019t say anything more in a conversation with a younger relative. It seemed right to hug her, and the words came out, \u201cOh, how I wish you\u2019d become a Christian!\u201d On another occasion I was unconscious of the deep tone of concern that was coming through during an intense talk with an uncle of mine. He remarked that he hoped I would not suffer frustration and depression as a result of his unwillingness to be converted. He could see that I cared.
\nJohn Piper says,
\nMinimizing the importance of transformed feelings makes Christian conversion less supernatural and less radical. It is humanly manageable to make good decisions of the will. No supernatural power is required to pray prayers, sign cards, walk aisles, or even stop sleeping around. Those decisions are good ones, but they don\u2019t prove anything spiritual has happened. Christian conversion, on the other hand, is a supernatural, radical thing. The heart is changed. And the evidence of it is not just new decisions but new affections and new feelings.
\nNegatively, the Apostle Paul says that those who go on in the same old way of \u201cenmity, jealousy, fits of anger,\u201d and \u201cenvy . . . will not inherit the kingdom of God\u201d (Galatians 5:20-21). These are all feelings. They must change. Positively, Christians are commanded to have God-honoring feelings. We are commanded to feel joy (Philippians 4:4), hope (Psalm 42:5), fear (Luke 12:5), peace (Colossians 3:15), zeal (Romans 12:11), grief (Romans 12:15), desire (1 Peter 2:2), tenderheartedness (Ephesians 4:32), brokenness and contrition (James 4:9).
\nMoreover, faith itself has in it something that most people would call feeling. Saving faith means \u201creceiving Christ.\u201d \u201cTo all who did receive Him, who believed in His name, He gave the right to become children of God\u201d (John 1:12). But receive as what? We usually say, as \u201cLord and Savior.\u201d That\u2019s right. But something more needs to be said. Saving faith also receives Christ as our Treasure. A non-treasured Christ is a non-saving Christ. Faith has in it this element of valuing, embracing, prizing, relishing of Christ. It is like a man who found a treasure hidden in a field and \u201cfrom joy\u201d sells all his treasures to have that field (Matthew 13:44).[12]
\nWould it surprise you that not only students are coming to Christ but people of all ages? The woman who cuts my hair found that Jesus\u2019 words cut open her heart. The man who came to my office to sell me insurance became \u201csold\u201d on Jesus and is now in the ministry. Who has God brought into your life?
\nIn witnessing we endeavor to touch the hearts of unbelievers. We want them to fall in love with Jesus. Isn\u2019t it the love of Christ that draws sinners? Let\u2019s allow for differences in the emotional makeup of people. But let\u2019s never forget to involve their emotions.
\nOne word of caution. If you have an especially forceful personality and can talk people into most anything, beware of manipulating others. This is a grave danger in evangelism among children or with an emotionally unstable person. To treat children or anyone else as saved on the basis of emotional reactions without further evidence may actually hinder them from seeking God truly and may result in their becoming bored with the gospel. Enthusiasm is easier to generate than continued obedience.
\nI realized the difficulty in refraining from pronouncing my sons \u201csaved\u201d when they were young because they said a spontaneous prayer, showed interest in Bible stories or sang loudly \u201cJesus Loves Me.\u201d As their father, I was so excited to see them react emotionally to Christ. But were they converted? It is such a temptation to say yes, but were they acting out of conformity or from the heart? Only time and the tests of life would tell. It is only when we face a choice in which our will must be overridden in order to do the will of Christ that we have insight into the reality of our salvation. I rejoice in the fruit of grace that is now seen in their lives as men of God, radiating Christ in their family, church and workplace.
\nNot emotionalism but showing love and touching the heart.
\nWill. The desire for success and status is strong. Sometimes the church feeds it instead of calling it by its true name\u2014pride. Here\u2019s part of a letter written by a pastor to a young person going through a period of depression.
\nI\u2019m writing to help you shake this feeling of uselessness that has overtaken you. Several times you have said that you don\u2019t see how Christ can possibly use you\u2014that you\u2019re nobody special.
\nThe church must bear part of the responsibility for making you feel as you do. I have in mind the success-story mentality of the church. Our church periodicals tell the story of John J. Moneybags who uses his influential position to witness for Christ. At the church youth banquet we have a testimony from all-American football star Ox Kickoffski, who commands the respect of his teammates when he witnesses for Christ. We\u2019ve led you to think that if you don\u2019t have the leverage of stardom or a big position in the business world, you might as well keep your mouth shut. . . . Nobody cares what Christ has done for you.[13]
\nIn addition, we make appeals stressing the \u201cadventure of the Christian life,\u201d or we say, \u201cTry Jesus because things go better with him.\u201d These are direct appeals to the will couched in terms of an exciting challenge. People get the impression that they can take up Jesus the same way they would take up jogging! These are attempts to trigger the will of a person by appeal to his or her human desires. It becomes a what\u2019s-in-it-for-me gospel.
\nFor some, there is the fear of offending.
\nI had been putting off getting serious with God for quite a while. I enjoyed my Christian friends, and I knew I didn\u2019t have what they had. I just didn\u2019t want to face up to my need of forgiveness and to turn my life over to Christ as Lord. It was kind of easy just to slide along going to meetings. Nobody ever really put me on the spot about my salvation. Now that I am a Christian, I wish someone had confronted me earlier. I needed to hear that it was something I shouldn\u2019t put off.
\nSome are passive, unwilling to correct misconceptions and point to Christ\u2019s power.
\nI\u2019m not ready yet to come to God. My motives are so selfish. Besides, I don\u2019t understand enough yet. I want all my questions answered first. I want to prepare myself more and come to God in just the right way. The pastor encouraged me to wait for God to move me. He didn\u2019t try to persuade me at all.
\nThe balance: God moving sinners through persuasion. It is a mistake to appeal to the unbeliever\u2019s will directly if we do not accompany such an appeal with biblical content. Why? Because such content is needed to instruct the mind in its choice and humble its sinful desires.[14] It is possible to encourage unbelievers to arrive at decisions from false motives. They \u201cbecome Christians\u201d for what they can get out of it, such as coveting the speaker\u2019s experience or happiness or success in life. The true reason for becoming a Christian is not that we may have a wonderful life but that we may be in a right relationship to God. Too many of our evangelistic methods are benefit-oriented. Phrases like \u201cthe adventure of the Christian life,\u201d \u201cthe thrill and excitement,\u201d and \u201cChrist made me happy every day\u201d are not balanced with the cost of discipleship. \u201cThe most serious of all dangers is that of seeking to produce decisions as a result of pressure brought to bear upon the listener\u2019s will.\u201d[15] There is the danger of using our personality or stories to force listeners to respond to our appeal. Truth has neither convinced nor convicted them. Music can produce the same effect. People can sing a chorus repeatedly until they eventually become intoxicated. There is value in such things as music, fun, drama and videos to accompany evangelism, but they should not take the supreme and first position. They are aids and helps\u2014not what actually produces the results. Connecting with people through their felt needs\/desires is a start. Yet to mold the content of the gospel to satisfy such misleads people and produces me-centered \u201cChristians.\u201d Instead, confront the extreme narcissism (self-idolatry) of our culture, redirecting even legitimate human needs and humbling the sovereign self. Is your evangelism only relational? Take heed.
\nOn the other hand, Scripture does appeal to the will. It is no laissez-faire approach. \u201cChoose for yourselves this day whom you will serve\u201d (Josh 24:15). \u201cCome, all you who are thirsty, come to the waters\u201d (Is 55:1). \u201cCome to me, all you who are weary and burdened\u201d (Mt 11:28). \u201cBelieve in the Lord Jesus, and you will be saved\u201d (Acts 16:31). True evangelists do pop the question. In fact, we are to plead, command, invite and beg! It is uncomfortable for us when we put people on the spot, yet we must not neglect to call for a response. I can recall times when I have struggled to do this.
\nI have found myself saying to someone, \u201cThis is really important; you ought to make up your mind. Perhaps you feel like I\u2019m pressing you, but I only want to reflect the pressure of God\u2019s Spirit who is calling you to respond. If you feel in your conscience the force of truth as contained in Christ (not just because you don\u2019t want to disappoint me), then surrender your whole life to him.\u201d Our sobering words may bring spiritual conviction to people. We want them to face God now, for it is a matter of life or death. There is to be a tone of urgency and persuasion in our voice.
\nThe sermons of great evangelists like Bunyan, Whitefield, Edwards and Spurgeon were all marked by direct questions and pleas put to unbelievers. So was their personal witnessing. We are told in the autobiography of Spurgeon of a woman who had come to him several times for counsel. She had seen her need of Christ after listening to his sermons and wanted further instruction on how to become a Christian. Spurgeon tediously went over the gospel with her on each occasion. She would always end the session with \u201cMr. Spurgeon, please pray for me.\u201d Spurgeon became exasperated and finally said, \u201cLady, pray for yourself, for I will not.\u201d This shocked her so much that she sought God directly and was soon converted.
\nThere are astounding benefits that of course do come to believers (the assurance of heaven, forgiveness, joy, love and peace). Nonbelievers may only desire these things in a selfish way, so we should not convey to them the idea of waiting until they have only right motives for coming to Christ. They never will, simply because they cannot. Sinners are commanded to come now.
\nNot appealing to natural desires but inviting, persuading and commanding allegiance to a new leader.
\nSummary: The Holy Spirit Touches the Whole Person
\nTo analyze human nature I have divided it into the three segments of mind, heart and will. But these are only aspects of a unified human personality; I do not mean to leave the impression that these are independent of each other.
\nPeople cannot give a unified response. Because sin has brought fragmentation we are not whole people. The way in which people come to Christ will vary depending on how sin has incapacitated them (it may have a stronger hold on one aspect than on another) and on their unique temperaments. Some will lead with their emotions, letting their minds catch up later. A cerebral person, on the other hand, may have difficulty responding emotionally. And people today seldom use their will in making decisions because our sensuous culture influences them to react according to their desires.
\nAt the same time, I do not intend to say that people can make a proper response to Christ on one level without the others being involved. The mind, heart and will are all involved to some extent in every action. Our evangelism must therefore affect the whole person, allowing that the response will be in accord with each unique personality and the way the Holy Spirit chooses to work.
\nMay God grant that as we direct unbelievers to Christ we shall see more and more wholly converted people, people of whom we can say, \u201cBut thanks be to God that, though you used to be slaves to sin, you wholeheartedly [from the center of your being] obeyed [will] the form of teaching [mind] to which you were entrusted\u201d (Rom 6:17). Directing people to trust in Christ alone can be hard work. It requires boldness and keeping our eye on pleasing God, not others.
\nHundreds of years ago John Bunyan commended this ministry of \u201cfaithful dealing\u201d with people who are merely talkers, having no true faith.
\nYou [Faithful] did right to talk plainly to him. There is not enough of this faithful dealing with souls these days, and lack of that causes people to undervalue the Christian faith. Then when these talkative frauds, whose religion is only in word and who are debauched in their living and vain in their conversation, are admitted into the fellowship of Christians with the hope that they may be converted or contribute money, the people of the world are puzzled, the sincere are grieved, and Christianity is blemished. I wish that all Christians would deal with such as you have done. Then they would either be truly converted, or they would show their colors and leave the congregation of the saved.[16]
\nTheologically examining regeneration and saving faith has resulted in a change in the personal testimony of some, including me. I now understand my initial interest in Jesus Christ as the beginning of my awakening and not my conversion. I find myself dating my conversion much later, though I still don\u2019t know the day. I now think of my conversion as closer to a time when I began to follow Jesus as my leader. As my life slowly took on a new direction, I had assurance of salvation. This new insight into what God was doing in my life seems to coincide with scriptural teaching. I would suggest we ask two questions of people who have made a profession of faith and have come to us for counsel.[17]
\n1.\t\u201cWhat has Christ done for you?\u201d (Is there an objective understanding of the main content of the gospel?)
\n2.\t\u201cWhat has Christ done in you?\u201d (Is there any objective evidence of new life, a changed heart, desires, attitudes, feelings?)
\nOften grace and the message of the cross mean little to people because they have no understanding of their peril. God is seen as a genial Santa Claus who has no wrath toward sin. They see themselves as basically good people who deserve heaven. To tell them \u201cJesus died for you\u201d sounds nice and comforting, but they may wonder, why did he go to all that trouble? To get the idea straight, complete this story based on one in James Denney\u2019s The Death of Christ.
\nA man is sitting on a pier fishing on a calm summer day. Suddenly another man comes running down the pier, dives into the water, and drowns. Having witnessed this, I explain to the fisherman, \u201cThis man died for you!\u201d The fisherman, however, has great trouble understanding why the man needed to die for him. After all, he was in no danger that he could see.
\nNow, rewrite the story so that the fisherman can see that he is in peril and has a desperate need.
\nDenney says that the parable of the fisherman unaware of his peril reflects the way modern evangelists and pastors often present the gospel. They minimize human depravity, and so the preaching of the cross loses its power.[18] Why is the human will considered an impregnable fortress that God can\u2019t storm? He is in control over every part of the universe, yet to admit that doesn\u2019t include the human will is foolish. This would not dehumanize or make us robots. It is necessary for our rescue from the slavery of the warped desires of our will. The human predicament is seen as more psychological than judicial before a holy God. With that in mind, we can see why such a mild evangelism is so popular today. I gently say, \u201cJesus died for sinners. Does that describe you?\u201d
\nTake my heart and form it
\nTake my mind, transform it
\nTake my will, conform it[19]
\nThe labeling fallacy. This matter of the will and our need to call for a response is an especially sensitive area among evangelicals because of certain theological assumptions. There are those who are theologically self-conscious and concerned to define carefully every aspect of their evangelism. They remind me of the saying, \u201cAfter all is said and done, there is more said than done!\u201d They so fear doing anything unscriptural that they resist anything new and different. A desire to be scriptural is commendable; but if taken to an extreme, it is bondage to the letter and not the spirit of the law. It is one thing to hold strongly to your principles; it is another thing to fall into an overly scrupulous application of a principle in mechanical fashion. As Thomas Jefferson wisely said, \u201cEvery difference of opinion is not a difference of principle.\u201d To be so unwavering could be bondage to tradition or to a pastor or to a principle\u2014but not to the Lord. We must not be merely orthodox critics but Spirit-motivated doers.
\nOther evangelicals are theologically ignorant of why they do certain things in calling for a response to the gospel. These evangelicals should be gently challenged to examine their theology. Instead of blindly imbibing a certain approach to the will evolved from possible unbiblical assumptions, they should critically look for the biblical basis of their methods. Evangel-ists should be more self-conscious of their theology for the sake of God\u2019s honor, their own ministry and for their followers. Too many organizations and churches \u201cdo evangelism\u201d a certain way only because \u201cthat\u2019s the way we\u2019ve always done it.\u201d As the years go by, there is less and less examination of the theological basis for a particular method. As a result, people are loyal to a certain approach and not to the Scriptures. This breeds snobbish Christians. I\u2019ll never forget the reply given to me by a student when I asked about his style of evangelism. \u201cI picked it up from my leader who told me this is the way our group has always done it on campus.\u201d When pressed further he could give no scriptural reasons for his method of evangelism. This did not make him any less certain, though, that \u201cthe people in the other Christian groups were doing it all wrong.\u201d
\nLabels are deadly in Christian circles. For example, when it comes to the topic of the will, immediately certain views are categorized as Reformed or Arminian. The discussion then ends because it is thought (wrongly) that as soon as you have given a name to something, you understand it. Instead, there should be continued dialogue in the Scriptures by all of us. Let\u2019s fight this labeling fallacy. What exactly underlies these views on the will?
\nOne view is that the Fall has only weakened the will of sinners and that we have the potential (or ability) to believe. This seems to provide a basis for appealing to unbelievers to respond, thus safeguarding the scriptural doctrine of human responsibility. In practice this view may lead to approving various questionable methods that evoke the latent potential to believe. This is the me-centered approach. The conclusion is reached: since in Scripture people are commanded to believe, they must have the ability (will power) or potential. The evangelist becomes demanding, creating pressure to obtain a response.
\nThe other view sees clearly human responsibility, yet also that the will is dead in trespasses and sins, therefore impotent. Scripture teaches that none do good (Rom 3). Therefore these evangelists see the necessity of God\u2019s initiative in election to salvation originating in unconditional grace. The will is in bondage. Logically, a God-centered evangelist might recoil from including a command to respond or become passive in witnessing. Hopefully, instead he or she will follow Scripture and submit to the antinomy of two truths: the sovereignty of God and the responsibility of humans, incorporating both into their message and methods. They will make an appeal for all people to believe, knowing God has chosen many for salvation and will supply by empowering grace a new birth resulting in the gift of repentance and faith. At the same time they are urged to pray, \u201cGod be merciful to me, a sinner.\u201d Both views have at least this in common: as a result of trying to be faithful to Scripture, you might begin with either view and go beyond Scripture, not keeping the doctrines of divine sovereignty and human responsibility in balance.
\nThe writers of the Bible are not embarrassed to put side by side teachings that do not fit our logic.[20] For example, Peter charges his hearers on the day of Pentecost with wickedness in killing Christ yet admits it was all in God\u2019s plan (Acts 2:23). Jesus says, \u201cNo one can come to me unless the Father who sent me draws him\u201d (Jn 6:44). Yet \u201cWhoever comes to me I will never drive away,\u201d also is true (Jn 6:37). How can this be? To our finite minds such teachings seem to be at odds with each other. We try and try to reconcile them. Perhaps we should not consider these two doctrines of sovereignty and responsibility as enemies but rather see them the way the Bible does\u2014as friends!
\nMe-centered theology is people pleasing (centering on the ability, potential, capacity of fallen man) and takes human responsibility to an extreme. Its historical basis is found in the work of Pelagius in the fifth century and later the writings of Jacobus Arminius (1560-1609), who reacted against a wrong emphasis he felt existed in the churches of the Netherlands. Arminius thought the creeds accepted in these churches denied that humans are responsible for their moral actions, and indeed the preaching in the churches may have neglected this aspect of Scripture. So his followers taught that divine sovereignty is not compatible with human freedom and that all humans must have some ability to believe, since faith is commanded.[21]
\nHorrified by the implications of this teaching, these God-centered churches reemphasized God\u2019s sovereignty in salvation (sinners, being unable to respond to the command to believe just as they were unable to keep God\u2019s law, do not save themselves or contribute to their salvation in any way), insisting it was a work of grace from beginning to end. Five statements were formulated in reaction to five articles proposed by the Arminians. We make a mistake, therefore, if we consider the five points of this Dutch church council to be a balanced creedal statement. The \u201cfive points of Calvinism,\u201d as these later became known, may be orthodox theology but are in need of further filling out with the whole counsel of God because they are merely a reaction to a theological distortion. Think, study Scripture and decide which is true. My plea is for a scriptural emphasis on both divine sovereignty and human responsibility joined with a right view of the human will for a recovery of fervent evangelism today. In witnessing we trust in the inherent power of \u201cthe Word and the Spirit\u201d to bring new life to the spiritually dead. We speak truth to and pray for sinners, and by this God-ordained means, the God-ordained end is accomplished. God has ordained both the means and the end. I deal with this extensively in part two.<\/p>\n
3<\/p>\n
The Gospel Reduced<\/p>\n
WHAT IS THE DIFFERENCE BETWEEN THESE two statements?
\nThe minimum amount of truth to the maximum number of people.
\nThe maximum amount of truth to the maximum number of people.
\nOnly two words: minimum and maximum. But those words constitute a difference as great as night and day. The first statement unfortunately seems to summarize the goal of much contemporary evangelism. The second describes the historic and biblical goal in evangelism.
\nPackaging the Gospel
\nThe first statement typifies how many look at our evangelistic task. The evangelism professor I described earlier exemplifies this approach. Yes, he is an extreme example. Nevertheless, he has merely taken to a logical conclusion the assumptions that undergird the majority of today\u2019s evangelistic training materials, seminars and speakers. So often we are told to think of the gospel content in terms of a simple plan of salvation with three or four basic facts. Yet the evangelistic mandate our Lord gave us was \u201cteaching them to obey everything I have commanded you\u201d (Mt 28:20). In another version of this command we find what we are witnesses to: Christ, the necessity of his suffering, the historical resurrection, repentance, forgiveness of sins (Lk 24:46-48). Precisely so, comments the modern evangelist; we are only to repeat a few central facts, for Paul himself summarizes the gospel ever so briefly (1 Cor 15:3-4) and explicitly tells us in the second chapter of the same book that he \u201cresolved to know nothing while I was with you except Jesus Christ and him crucified\u201d (v. 2). Likewise, many of today\u2019s evangelists continue trying to prove their case for stripping down the extensive theology of the gospel to a minimal amount of truth content. While they no doubt are sincerely seeking to help others toward salvation, they can end up dangerously misleading people by making the gospel simplistic.
\nIs this simplistic gospel approach adequate? Are we to reduce and package the gospel for easy distribution? Are we to imagine that Paul merely parroted the words \u201cJesus Christ crucified\u201d up and down the streets of Corinth? No. Each of these words is like the tip of an iceberg rising above the water. Underneath is a large mass of assumptions and deep meanings. Only when we grapple with these can we begin to understand the nature and breadth of our evangelistic task. This is why in the book of Acts we see the apostles as teachers\u2014reasoning, persuading, explaining\u2014involved in all sorts of teaching activity in order to communicate as much truth as possible to nonbelievers.[1]
\nJ. I. Packer in Evangelism and the Sovereignty of God has pointed out that the gospel was a message of some complexity, needing to be learned before it could be lived by and understood before it could be applied. It needed, therefore, to be taught. The first and fundamental job of Paul as a preacher of the gospel was to communicate knowledge, to get truth fixed in people\u2019s minds. Teaching the truth was the basic evangelistic activity.[2] Although the apostles as evangelists did keep certain themes in the forefront, these central doctrines could never be communicated in a vacuum. They must be related to the whole counsel of God. There must be a context given to the points of the gospel or else communication cannot take place. We must allow, however, for a great difference between what a Christian\u2019s understanding of the gospel should be and that of a non-Christian who is just beginning to learn it. For Paul, the only right method of evangelism was the teaching method. Therefore, scriptural evangelism has extensive\u2014not minimal\u2014instruction as its goal.
\nIn place of this scriptural stance, since about 1900, a new method of packaging the gospel has now come into evangelicalism worldwide.[3] We are to make the gospel readily transferable so as to gain the mental assent of the hearer. This has led to the idea of \u201cthe simple gospel,\u201d which we all supposedly know as soon as we become Christians. But this approach encourages us to think of the gospel as a pill that will cure all. We, as doctors, dispense it freely. We need not worry about the patient\u2019s symptoms. No matter what the symptom is, the pill will cure it. Thus, many of us abridge our diagnosis of the disease (sin), instead of taking time to explain the person\u2019s sinful nature which creates the sickness. Our object has become merely to convince people to take the cure. They do not need to know the problem\u2014just the answer. Such treatment, however, makes the gospel vulnerable to being molded by the worldly desires of the sinner or the fads of the secular world (Jesus as the quintessential marketer, liberator of the abused, ultimate therapist, affirmer of my worth, movie star and so on).
\nIf we carry through with the logic of simplistic evangelism, we need not carefully and persuasively explain and illustrate the doctrines of the gospel. Therefore, our evangelism training is directed toward mobilizing everyone (no matter what doctrines of the gospel he or she holds) quickly (enter population growth statistics and world-to-end-soon prophets). This large-scale unity of Christians for evangelism is on the basis of a common need to get the job done and a vague belief in the conversion experience, not by theological agreement on gospel truths.
\nHave you ever noticed that most conferences on evangelism concentrate on methods and not on the message content? This methodological emphasis is not the property of one denomination, mission or organization alone. It has become a hallmark of the evangelical subculture. Most Christians have read only post-1980 popular Christian literature. Is it any wonder they have unconsciously imbibed this \u201cmethodism\u201d along with its truncated gospel posing as the whole gospel?
\nThe person who has known only plain vanilla ice cream might look on cherry vanilla with suspicion at first. Have extraneous ingredients been added to it? My plea is that we taste and see the difference between modern evangelism with its methods\/me-centered gospel and the historic God-centered gospel. Let us not be oblivious to the clear teaching of Scripture nor ignorant of the wise perspective of the people of God who stand in the stream of historic Christianity in ages before our own. Me-centered evangelism also shortens the message. It so focuses on relationships and its attractiveness that it reduces God. It so fears further doctrinal division among true Christians that it allows the most imprecise gospel messages to become common currency.[4] A method-centered approach views the Bible as a mere source of \u201cevangelistic texts\u201d rather than as a book whose total focus is Christ. In reality the entire Scripture can be used in evangelism because it is entirely about Christ.
\nChart 1. Some Contrasts in Gospel Content
\nME-CENTERED
\nGOD-CENTERED<\/p>\n
View of God<\/p>\n
Point of contact with non-Christians is love (God loves you).
\nGod\u2019s authority\/ownership is blunted.
\nLove is God\u2019s chief attribute.
\nGod is impotent before the sinner\u2019s will.
\nThe persons of the Trinity have different goals when planning and accomplishing salvation than when applying it.
\nConclusion
\nGod is a friend who will help you.
\nPoint of contact with non-Christians is creation (God made you).
\nGod has ownership rights over your daily life and destiny.
\nJustice and love are equally important attributes of a holy God.
\nGod is able to empower the sinner\u2019s will.
\nThe persons of the Trinity work in harmony\u2014salvation is designed, accomplished and applied to the same people.<\/p>\n
God is a king who will save you.<\/p>\n
View of Humanity<\/p>\n
Fallen yet has the ability (or potential) to choose the good and God.
\nSeeks truth but lacks correct facts.
\nNeeds love, help, friendship and a new life.
\nMakes mistakes, is imperfect, needs forgiveness for specific sins.
\nNeeds salvation from the consequences of sin\u2014unhappiness, hell.
\nConclusion
\nHumanity is sick and ignorant.
\nFallen and unable to come to God by own willpower.
\nMind at enmity with God; none seek God.
\nNeeds new nature (mind, heart, will), regeneration.
\nRebels against God, has a sinful nature, needs reconciliation.
\nNeeds salvation from guilt and the enslaving power of sin, hell.<\/p>\n
Humanity is spiritually dead and lost.<\/p>\n
View of Christ<\/p>\n
Savior from failures, sins and hell.
\nHe exists for our benefit.
\nHis death was more important than his righteous, law-fulfilling life.
\nEmphasizes his priestly role\u2014Savior.
\nConclusion
\nAn attitude of submission to Christ\u2019s lordship is optional for salvation.
\nSavior from sins, sinful nature and hell.
\nHe exists to gather a kingdom and receive honor and glory.
\nHis death and his life of fulfilling our obligation to God are equally important.
\nEmphasizes his priestly, kingly and prophetic roles.<\/p>\n
An attitude of submission to Christ\u2019s lordship is necessary for salvation.<\/p>\n
ME-CENTERED
\nGOD-CENTERED<\/p>\n
View of Response to Christ<\/p>\n
Invitation waiting to be accepted now.
\nOur choice is the basis for salvation. God responds to our decision.
\nWe give mental assent to truths of gospel \u2014decision.
\nAppeal is made to the desires of the sinner.
\nSaved by faith alone\u2014repentance omitted for it is thought of as \u201cworks.\u201d
\nAssurance of salvation comes from a counselor using the promises of God and pronouncing the new believer saved.
\nConclusion
\nSinners have the key in their hands.
\nLoving command to be obeyed now.
\nGod\u2019s choice is the basis for salvation. We respond to God\u2019s initiative.
\nWe respond with our whole person (mind, heart, will)\u2014conversion.
\nTruths are driven home into the conscience of the sinner.
\nSaved by faith alone\u2014saving faith always accompanied by repentance.
\nAssurance of salvation comes from the Holy Spirit applying biblical promises to the conscience and effecting a changed life.<\/p>\n
God has the key in his hand.<\/p>\n
To obtain a clear view of the whole gospel we must first cut away the sprawling overgrown weeds of a me-centered emphasis. I use the term me-centered to refer both to the way Christians present the gospel in their witnessing and to the way non-Christians interpret life. Christians often rely on their own abilities and methods and on a deficient gospel. They also become me-centered when they focus on their fears, guilt, weaknesses and so on. Non-Christians\u2019 desires are me-centered, revolving around their worthiness, abilities and surface needs. They shrink God and identify faith with reforming their lives by self-effort. The Christian can end up presenting a what\u2019s-in-it-for-you gospel, to which the non-Christian will readily respond. Primarily, me-centeredness refers to a theology that assumes that the Trinity is not coordinated regarding who is to be saved and that people have the ability\/potential to choose Christ. Sinners hold the key that admits them to salvation.
\nWhat then is method- or me-centered evangelism? How does it differ from God-centered evangelism? Let me continue my definition by contrasting in chart 1 some aspects of the content of the gospel that each view emphasizes. Much evangelism falls between the two.
\nSince salvation benefits us, there is not a complete antithesis between the two views. We are helped, loved and rewarded in God\u2019s gospel. God centers his designs on saving people. Yet he does it in a way that magnifies himself. When reading chart 1 many will find themselves somewhere in between the two views. It is important to be charitable in our dialogue within the Christian community. Yet we dare not neglect to deal with substantive issues involving pivotal truths. If the chart stimulates you to reexamine your evangelistic message, it has achieved its purpose. The point is that theology is foundational and will (consciously or unconsciously) mold our methods of witness.
\nI want now to elaborate on what seems to me a big difference between biblical evangelism and modern evangelism. It can be summarized in three ways: a whole gospel versus a truncated gospel; a message-centered gospel versus a method-centered gospel; a God-centered gospel versus a me-centered gospel.
\nWhole Gospel\/Shrunken Gospel
\nHow dangerous a half-truth can be when presented as the whole truth! For instance, the truth that God is love is a wonderful part of the gospel. However, if the whole presentation of the gospel is built primarily on this truth, distortion develops. Sinners can relax with the thought of God\u2019s love for them and find an excuse to delay repentance. This biblical truth is inverted by non-Christians to mean, \u201cLove is God.\u201d Then a human definition of love (nice, tolerant, nonjudgmental) is substituted, and sinners find great comfort in this personification and deification of love. The love deity is programmed to only treat us kindly. We have a \u201cmush\u201d god. A biblical truth thus becomes twisted into an excuse for complacency. Such a view of God contributes to the pervasive idea (even among Christians) that God is obligated to save me. Created humanity is put on a par with the Creator and his autonomy, and salvation by grace is devilishly undercut.
\nBut what if the truth that God is love was balanced with the truth that God is light? God is morally pure, holy. He is a just judge. He is angry with sin and will punish those who persist in it. The love of God is now given a backbone. It is seen as a tough love, not as sentimentalism. That he can still love sinners and freely offer himself to all who believe becomes astounding news. One good question to evaluate any gospel presentation of God is, \u201cWas the nature of God defined clearly and its implications impressed on the mind and heart lovingly and firmly?\u201d
\nAnother example of a half-truth found in much gospel literature is this: \u201cTo become a Christian is to become happy, fulfilled, and to live an adventurous and exciting life.\u201d But what about the other side of the coin? In evangelism we should also mention the suffering and cost of discipleship.
\nPerhaps reading for yourself an example of some evangelistic literature will help you see my point. Three examples follow\u2014they all purport to contain enough of the gospel so that by responding to what is written, you will be saved. They are not just for pre-evangelism. What do you think of the title, the ending, the explanation of God, sin, salvation, repentance and the overall thrust?<\/p>\n
Meet My Friend
\nHe is faithful.
\n\u201cWhen my father and my mother forsake me, then the Lord will take me up\u201d (Psalm 27:10).
\nHe is the way to God the Father.
\n\u201cJesus saith . . . I am the Way, the Truth, and the Life: no man cometh unto the Father but by Me\u201d (John 14:6).
\nHe already loves you.
\n\u201cBut God commendeth His love toward us, in that, while we were yet sinners, Christ died for us\u201d (Romans 5:8).
\n\u201cFor all have sinned and come short of the glory of God\u201d (Romans 3:23).
\nHe wants to give you eternal life.
\n\u201cBelieve on the Lord Jesus Christ, and thou shalt be saved\u201d (Acts 16:31).
\n\u201cFor God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life\u201d (John 3:16).
\nHe is the only one who can give you eternal life.
\n\u201cNeither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved\u201d (Acts 4:12).
\nHe won\u2019t refuse anyone.
\n\u201cHim that cometh to Me I will in no wise cast out\u201d (John 6:37).
\nNow that you have met my Friend, don\u2019t you feel that you want to commit your life for time and for eternity into His hands? Right now you can take the Lord Jesus Christ as your own personal Savior and Friend.[5]
\nA lack of understanding of the doctrines of the gospel can mislead the sinner and the saint in their duties. The sinner is misled regarding who God is and the danger that awaits. The saint presents a half-gospel\u2014like the one-sided ads beckoning people to \u201cjoin the Navy and see the world.\u201d Many of our gospel tracts and much of our evangelistic training, if not in actual error, are woefully lacking in helping us define precisely who God is, who we are and what sin is. Well-meaning Christians have adopted easy formulas leading many into easy believism and cheapening grace. A renowned preacher and author in the Alliance Church, A. W. Tozer, comments, \u201cAll unannounced and mostly undetected there has come in modern times a new cross into popular evangelical circles. It is like the old cross, but different: the likenesses are superficial; the differences are fundamental. . . . This new evangelism employs the same language as the old, but its content is not the same and its emphasis is not as before.\u201d[6] Without judging motives, let us call one another to renewed study of the whole counsel of God as it pertains to the planning, initiating, achieving and fulfilling of salvation.
\nMessage-Centered\/Method-Centered
\nWhat is method-centered witness? Peruse the content of most seminars on evangelism and compare the proportion of material given to clarifying the gospel message with that given to methodology. Consider the technique of singing many songs coupled with long and urgent appeals at the end of an evangelistic service. Such a method is validated with the argument that \u201ca decision from the non-Christian must be evoked.\u201d Have you ever urged someone to \u201ctry God\u201d? There is a whole method of evangelism based on this idea of experimenting for one week. You pray, and put God to the test\u2014try him out for a while and see if he doesn\u2019t work better than anything else you\u2019ve tried. Presumption is not faith.
\nIn the new evangelism, doctrinal content is slighted, and the emphasis falls on methods of selling the gospel to people. Often this takes the form of recommending that a non-Christian\u2019s conversion experience should parallel that of the evangelizer. However, Scripture declares the priority of truth over experience. The thrust of the Bible is to conform our experience to revealed truth, not to start with our experience (no matter how beautiful or helpful it may have been to us) and then make a doctrine for others to emulate. The model for our witness is not to be a smooth-talking public relations agent but an ambassador with a proclamation from a King.
\nDoctrine and life, truth and the practice of that truth have been joined together by God. Our message will mold our evangelistic methods and regulate our spiritual experiences. We must not use an incongruous medium to present the God of truth. Modern electronic media (radio, TV, film, computers, multimedia and so on) have great potential for evangelism if they preserve theological content and avoid manipulation.
\nBy knowing truth, we will be set free (Jn 8:32). People are to be led to seek Christ by the force of gospel truths alone and not by our reliance on either the latest persuasion techniques from the business world or the newest psychological tricks dished out through self-help proponents. We are not to try to entice people by methods appealing mostly to their desires. It is wrong to key into the non-Christian\u2019s interests by saying the gospel offers the same thing as the world does: success, admiration, health, emotional cures and so on. Tozer points out that whatever the sin-mad world happens to be clamoring after at the moment is cleverly shown to be the very thing the new gospel offers, only religion\u2019s product is better. Felt needs should be an entry point only.
\nI have found three questions helpful to guard against this aberration: Were the truth points of the gospel elaborated clearly so that a meaningful response was possible? Did appropriate Scripture probe the conscience, or only reinforce their sinful desires? Was the impression given that they can decide for Christ by their own abilities whenever convenient?
\nTake a look at this tract that was written to lead a person to Christ, keeping these questions in mind.<\/p>\n
What Is Your Favorite Game?
\nPlaying games is a common pastime, whether you realize it or not. Not checkers or dominoes or chess, but social games which we devise to make us feel closer to other people.
\nOne girl turns on her radio every night just in time to hear the announcer say, \u201cAnd now we bid you a very pleasant good night.\u201d It is a human voice speaking to her.
\nA grandmother goes shopping and buys another unneeded hat. She is disappointed because her husband has been called out of town again. So she is off to grab a new thing to try to cure that empty feeling.
\nOne woman calls another to have lunch. They sip their coffee and talk all around themselves; but they never really make contact.
\nA bachelor plays house with an eager co-ed he has met. He wants someone in his apartment to talk with.
\nWhat is it that we hunt for in life? What do we really want? What moves us through day after day, month after month, year after year?
\nOur needs are many. We cry \u201cgimme\u201d by our attitudes, our glances, our conversation, our actions. We find many stopgap answers, but always there is the big hole, begging to be filled. We pour into it an astonishing collection of things: work projects, television, athletics, clubs, travel, entertainment, volunteer service, parties, barbiturates. But if we are honest, we have to admit that the human satisfaction we gain creates a longing for even greater fulfillment than anything we have yet experienced. The deepest want of all is to find what some people call an \u201cat-oneness.\u201d Some call it \u201cpeace of soul\u201d or \u201cpeace with God.\u201d
\nThe truth about our human involvements is that they both meet and do not meet our deepest needs. Life is spent in an effort to overcome the separation that is common to persons everywhere. The expectation of really belonging to someone drives us on in constant search. We know the superb moment of discovery as we find a kindred spirit. But we also know the dawning realization that even this special person is not enough!
\nThere is no substitute for knowing God. He made us in His own image, and our reunion with Him is the foundation for everything else we seek. There is no relationship or game serious enough to satisfy our restless search for completeness. The only way to realize satisfaction and fulfillment is to say \u201cyes\u201d to God, who is love. When we say \u201cno\u201d to His will, we are not only out of place with Him but out of relationship with our fellowman.
\nPeople have been trying to bridge their separate existences since the world began. But God has already stepped over the gulf. Christ Jesus came to our world in a human form we can understand. He came as a servant, to say yes to everything God asked of Him. He became obedient to the death of the cross so that we might be saved from our isolation.
\nIf all this is true, then you are wasting your time playing games to win satisfaction. Consider saying \u201cyes\u201d to Jesus Christ, because that\u2019s what you were made for. And you won\u2019t ever be satisfied until you are \u201cat one\u201d with Jesus Christ.[7]
\nGod-Centered\/Me-Centered
\nMe-centered evangelism contains some biblical truths. Yet these are distorted, for error comes when truth is given out of context. Allen Harris has described the effects of centering only on the person as threefold:
\n1.\tDeceiving non-Christians\u2014unbelievers trust in their \u201cresponse\u201d for assurance of salvation.
\n2.\tDistorting Christians\u2014believers look for another stage in their Christian life, often becoming disillusioned when God doesn\u2019t deliver a happy life.
\n3.\tDisgracing God\u2019s honor\u2014people profess salvation with unchanged lives.
\nMost of us probably fall somewhere between being God-centered and me-centered evangelists. May God help us not to contradict the character of God in our witnessing. May the God to whom we witness be consistent with the God we worship. Our evangelism needs to stress a God of holiness, not just a God who exists to give us good times and pleasant feelings. We gained redemption through a sovereign Savior rather than through a relationship to him as a mere friend. The life of a Christian is to be radically different from, not relatively similar to, the world.
\nMe-centered evangelism is not radical enough in its opposition to sinful human nature. Tozer again helps us see this, calling it \u201cthe new cross.\u201d
\nThe new cross does not slay the sinner; it redirects him. It gears him into a cleaner and jollier way of living and saves his self-respect. To the self assertive it says, \u201cCome and assert yourself for Christ.\u201d To the egotist it says, \u201cCome and do your boasting in the Lord.\u201d To the thrill-seeker it says, \u201cCome and enjoy the thrill of the abundant Christian life.\u201d The idea behind this kind of thing may be sincere, but its sincerity does not save it from being false. It misses completely the whole meaning of the cross. The cross is a symbol of death. It stands for the abrupt, violent end of a person. God salvages the individual by liquidating him and then raising him to newness of life. The corn of wheat must fall into the ground and die. God then bestows life, but not an improved old life. Whoever would possess it must pass under the rod. He must repudiate himself and concur in God\u2019s just sentence against him. How can this theology be translated in life? Simply, the non-Christian must repent and believe. He must forsake his sins and then go on to forsake himself. Let him cover nothing, defend nothing, excuse nothing. Let him not seek to make terms with God, but let him bow his head before the stroke of God\u2019s stern displeasure and acknowledge himself worthy to die.[8]
\nIn light of Tozer\u2019s words, what do you think of this next tract?
\nYou\u2019re a Beautiful Person
\nBut\u2014even beautiful people have problems. Problems like Life(?) Sin(?) Eternity(?) God(?) God(?)(!) What\u2019s He got to do with it? Everything. Like, try this\u2014
\nJesus Christ said:
\nAs it is written, There is none righteous, no, not one. I am the way, the truth, and the life; no man cometh unto the Father, but by me. I am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of life. I am the door; by me if any man enter in, he shall be saved. He that believeth on him is not condemned; but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.
\nSound strong? Hang on!
\nI gave you this because I believe it is the most important message in the world. God loves you, no matter who you are or what you are. He sent His Son, Jesus Christ, to die as payment for your sins. That\u2019s love! But Christ not only died for you, He arose from the dead and now lives! Jesus Christ is a living Saviour. He lives to give you real joy, real peace, and an eternal hope.
\nNow, how can you know this Christ as your personal Saviour?
\nWell, Christ said, \u201cBehold, I stand at the door, and knock; if any man hear my voice, and open the door, I will come in to him.\u201d
\nReceiving Christ involves completely giving yourself to God, trusting Christ to forgive your sins, and allowing Him to have control of your life. The Bible says, \u201cWhosoever shall call on the name of the Lord shall be saved.\u201d
\nListen! Now is the time for you to accept Christ as your SAVIOUR! Don\u2019t put it off. God warns in His Word, \u201cNow is the accepted time; behold, now is the day of salvation.\u201d[9]
\nEven if you dismiss tracts as a good medium, nevertheless most of our gospel conversations and outlines reflect similar deficiencies. Why are we so complacent about inadequate expressions of the saving truths of God\u2019s love and rule?
\nQuestions: Is there anything misleading about becoming a Christian, about the Christian life? Is a person left defenseless, realizing that God would be just in delivering them to eternal hell? Is repentance explained? Is there an emphasis on self-denial and the cost of following Christ? (More evaluation questions for all three tracts, see appendix 1.M.)
\nIs the Gospel Really Being Compromised?
\nIn a God-centered gospel, grace is central. God is exalted at every point in the outworking of it\u2014from its design in all eternity through its outworking in Christ and its application to his people. Our King is assured of a kingdom and will neither be frustrated by human resistance nor be obligated to save every one of his creatures because of their supposed rights to his favor. We rejoice in the benefits we accrue from a gracious God, but we glory in our God alone and the vindication of his honor above whatever good may (or may not) come to humanity.
\nSome may say the ogre of me-centered evangelism is not as prevalent as I have indicated. I say it is. We have only to look into the subculture of the evangelical church to find it. Peruse the shelves of a Christian bookstore and discover the bestsellers. Watch TV evangelists. Listen to contemporary Christian radio. Find out what, if anything, is taught in church youth groups after the fun and games are over. Survey what happens to all those \u201cconverts\u201d after two years. Ask students from Christian schools who gave up the faith, saying, \u201cI tried it, but it didn\u2019t work.\u201d What gospel was it that they tried?
\nWe can also look at our own hearts and evangelistic practice and find how woefully inconsistent we all are. Our inclination to downplay the existence of hell reflects the tendency we have to compromise the gospel. I used to avoid even mentioning hell. I didn\u2019t want to frighten people. I was aware that people could be manipulated and seek salvation as merely a \u201cfire escape.\u201d
\nBut part of telling the truth is reinforcing the reality and danger of hell, of which the Bible speaks clearly. Jesus said, \u201cFear him who, after the killing of the body, has power to throw you into hell\u201d (Lk 12:5). The writer of the letter to the Hebrews said, \u201cIf we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sin is left, but only a fearful expectation of judgment and of raging fire that will consume the enemies of God. . . . It is a dreadful thing to fall into the hands of the living God\u201d (Heb 10:26-27, 31). Wise King Solomon said, \u201cA man who remains stiff-necked after many rebukes will suddenly be destroyed\u2014without remedy\u201d (Prov 29:1). And John the apostle said, \u201cIf anyone\u2019s name was not found written in the book of life, he was thrown into the lake of fire\u201d (Rev 20:15).
\nI once asked a young athlete to read a booklet Ultimate Questions, which is a thorough, succinct, readable description of the gospel.[10] At the end of our second discussion, we left our restaurant table and stood outside at a busy intersection. I had changed the topic to sports, thinking I should be affable and careful not to convey any pressure to respond to Christ. But he suddenly blurted out, \u201cWill, if I were to be hit by one of these cars and die, I know I\u2019d go straight to hell.\u201d Taken aback, I realized he was serious, so I quickly affirmed his conclusion and discussed what he should do. Two weeks later he asked for God\u2019s mercy to save him. He saw the implications of unbelief and was humbled and motivated to come to Christ. Too often people do not see they are in real danger. They often have an uncanny sense that evil is real and that some sort of hell or punishment exists, but they don\u2019t believe they will ever be affected by these realities.
\nBeing complacent, they continue to ignore the issues of life and death. As Christians, we are too accepting of this. There is a time for warning against procrastination. Sitting on the fence (claiming to be neutral) is not an option when a King issues a command to believe and a Savior lovingly invites you to follow.
\nTim Keller is pastor of a thriving church reaching the cosmopolitan population of New York City. An Ivy League MBA who was financially successful and had lived in three countries voiced to Tim the main objection secular people have to biblical Christianity: \u201cI cannot believe people are going to hell just because they don\u2019t believe in Jesus. . . . God is loving.\u201d Here is an outline of Tim\u2019s response:
\nSin is slavery. I do not define sin as just breaking the rules, but also as \u201cmaking something besides God our ultimate value and worth.\u201d These good things, which become gods, will drive us relentlessly, enslaving us mentally and spiritually, even to hell forever if we let them. . . . When sin is seen as slavery, and hell as the freely chosen, eternal skid row of the universe, hell becomes much more comprehensible.
\nTolerance is exclusive too. Nothing is more characteristic of the modern mindset than the statement \u201cI think Christ is fine, but I believe a devout Muslim or Buddhist or even a good atheist will certainly find God.\u201d This approach is seen as more inclusive.
\nI point out that the universal religion of humankind is: We develop a good record and give it to God, and then he owes us. The gospel is: God develops a good record and gives it to us, then we owe him (Rom 1:17). In short, to say a good person, not just Christians, can find God is to say good works are enough to find God. But this apparently inclusive approach is really quite exclusive. It says, \u201cThe good people can find God, and the bad people do not.\u201d What does this mean for those of us with moral failures? We are excluded.
\nSo both approaches are exclusive, but the gospel\u2019s is the more inclusive exclusivity. It says joyfully, \u201cIt doesn\u2019t matter who you are or what you\u2019ve done. It doesn\u2019t matter if you\u2019ve been at the gates of hell. You can be welcomed and embraced fully and instantly through Christ.\u201d
\nSalvation in Christianity is more personal. The postmodern \u201csensitive\u201d approach to the subject of hell says, \u201cIt doesn\u2019t matter if you believe in the person of Christ, as long as you follow his example.\u201d But to say that is to say the essence of religion is intellectual and ethical, not personal. If any good person can find God, then the essential core of religion is understanding and following the rules.
\nThere is no love without wrath. I answer people who say, \u201cWhat kind of loving God is filled with such wrath as to send people to hell to suffer eternally?\u201d by pointing out that a wrathless God cannot be a loving God. In Hope Has Its Reasons, Becky Pippert writes, \u201cThink how we feel when we see someone we love ravaged by unwise actions or relationships. Do we respond with benign tolerance as we might toward strangers? Far from it. . . . Anger isn\u2019t the opposite of love. Hate is, and the final form of hate is indifference.\u201d
\nPippert then quotes E. H. Gifford: \u201cHuman love here offers a true analogy: the more a father loves his son, the more he hates in him the drunkard, the liar, the traitor.\u201d
\nShe concludes: \u201cGod\u2019s wrath is not a cranky explosion, but his settled opposition to the cancer of sin which is eating out the insides of the human race he loves with his whole being.\u201d
\nUltimately, it is only because of the doctrine of judgment and hell that Jesus\u2019 proclamation of grace and love is so brilliant and astounding.[11]
\nToday\u2019s evangelism often tones down the awesome majesty of God. Mike Yaconelli, a writer aware of cultural trends, reminds us that an appropriate big fear can actually answer and assuage our many painful but small fears.
\nThe tragedy of modern faith is that we no longer are capable of being terrified. We aren\u2019t afraid of God, we aren\u2019t afraid of Jesus, we aren\u2019t afraid of the Holy Spirit. As a result, we have ended up with a need-centered gospel that attracts thousands . . . but transforms no one.
\nUnfortunately, those of us who have been entrusted with the terrifying, frightening Good News have become obsessed with making Christianity safe. We have defanged the tiger of Truth. We have tamed the Lion and now Christianity is so sensible, so accepted, so palatable.
\nOur world is tired of people whose God is tame. It is longing to see people whose God is big and holy and frightening and gentle and tender . . . and ours; a God whose love frightens us into His strong and powerful arms where He longs to whisper those terrifying words, \u201cI love you.\u201d[12]
\nTruth: The Measuring Stick of Evangelism
\nWe should be concerned because the gospel message is being blunted in our day, and one effect is scorched earth in many youthful hearts. I meet those who say, \u201cI know I\u2019m a Christian; here\u2019s the card I signed five years ago. Besides, the counselor told me never to doubt my salvation.\u201d We sadly notice the dust-laden Bible on the shelf. No one, not even the most consistently God-centered evangelist, can avoid dropouts and deformed babies. On the other hand, I do not say the gospel is wholly lost or that God may not often work through a defective evangelistic presentation. He is a sovereign God. No one can claim to have the perfect gospel outline or the right approach for each situation. We all are humbled by the sovereign and compassionate God who works as he wills to bring someone to himself. The amount of truth God will use to regenerate a person is something we cannot dictate. God, in the wind of the Spirit, blows where he wills. Yet, it is truth God always uses; it is never our tool (pamphlet, outline, program or famous speaker) in evangelism that works. All success is God\u2019s. To him alone be the glory.
\nHowever, the sovereignty of God never excuses us from responsibility. If we are not concerned to learn the complete gospel, then we are unconcerned to glorify God in all that we do. Are we content to follow the pattern of programmed witnessing dictated by me-centered evangelists (albeit well-meaning) who have abbreviated the message and unconsciously adopted techniques inappropriate to convey the gospel of God\u2019s grace? Are we willing to evaluate humbly our personal witness and all else that we use that professes to be \u201cevangelistic\u201d by this yardstick: what truth was taught? (See appendix 1.M.)
\nIn this attempt to evaluate the character of contemporary evangelism, it has been necessary to speak forcefully and by way of contrast so that I could communicate what disturbs me in the new gospel reduction. Differences among Christians must be understood and honestly faced. Under the cloak of Christian unity, a ceasefire has been declared on doctrinal discussion regarding evangelism. Doctrine becomes a word with a bad connotation, for it is labeled as the source of division among Christians. I am not interested in theological nitpicking over minor teachings in Scripture. What I am saying is that major gospel truths are being ignored. In the interest of unity, \u201csome evangelicals are jettisoning any serious attempt to exhibit truth and antithesis. This often finishes up by denying, in practice if not in theory, the importance of doctrinal truth as such. Cooperation and unity that do not lead to purity of life and purity of doctrine are just as faulty and incomplete as an orthodoxy which does not lead to a concern for, and reaching out towards, those who are lost.\u201d[13] I believe it is ignorance of an overall systematic theological frame of reference that will bring about divisions among us as each person exalts his pet doctrine. A balanced theology would unite us (Eph 4:13-16). It is ignorance that often divides while doctrine can unite us.
\nNone of us is so na\u00efve as to think all differences among Christians would be solved in our day if we returned to a theological basis for evangelism. Nevertheless, it is still imperative to challenge each other to look into the Scriptures again and again in order to make us more self-conscious of the doctrines that shape our methods. Even if we must agree to disagree on certain points, we will know clearly what they are; our fellowship will be more honest, and our children can take up studying where we have left off. We must never give up praying that new light will break upon the church as she seriously studies the Bible.[14]
\nOne place to start could be an agreement to alter the unbiblical practice of separating doctrine from experience, thus making doctrine secondary in importance to practice. The movement in the New Testament is from doctrine to experience. To reverse this order or to say it doesn\u2019t matter leads to a contentless Christ trip. Doctrine and life have been married by God. It is not moral declension that leads to doctrinal declension, but the reverse. Romans 1 clearly shows that when men and women turn away from the truth, moral declension follows. So, let us not hush up any Priscilla or Aquila who will take us aside to expound the way of God more accurately to us (Acts 18:26). Let us be willing to test our spiritual experiences and evangelistic practices by Scripture.
\nAt times we may reach an impasse over doctrine and go our separate ways in evangelism. Does this mean we cut ourselves off completely from other true Christians? In such a case we must also manifest love by looking to specific activities we can share, because in some areas we do possess a unity of truth. Christians must display their calling to manifest the character of God\u2019s chief attributes of holiness\/purity and love\/humility in all their personal relationships.
\nIn seeking the recovery of the gospel for our day, God forbid that we should ever cover it with complexity for the unbelievers. \u201cNo sincere Christian intends to deceive sinners. In love for souls, true evangelicals invariably present some profound truths in their witnessing. Yet by the unconscious omission of essential ingredients of the Gospel, many fail to communicate even that portion of God\u2019s Word which they mean to convey. When a half-truth is presented as the whole truth, it becomes an untruth.\u201d[15] God help us to teach the maximum amount of truth about the glorious God who is Creator and Redeemer in a winsome, lucid, bold way to as many of this world\u2019s children as we can.
\nThere is a \u201ctruth bomb\u201d ticking away in evangelical Christianity that could explode misconceptions in evangelism. This bomb\u2019s ingredients are the sovereignty of grace, dependence on prayerful pleading, truth-centered witnessing, genuine love and friendliness. Could these, under God\u2019s Spirit, be the explosive device that will bring true revival to God\u2019s people, spreading to worldwide renewal (new birth) of sinners?<\/p>\n
5<\/p>\n
Grace Is Only for the Powerless<\/p>\n
I WAS LATE. LUNCH WITH ROB was something I was looking forward to with a mixture of excitement and apprehension.[1] I removed my coat and looked around the room. In the bustle, I didn\u2019t see him. My heart began to sink. Then, on the far side of the lunchroom, I saw an arm waving in welcome.
\nRob and I were merely acquaintances due to a mutual interest in football. One time coming back from a game I asked him about his religious background. He shrugged and said he used to attend church during high school but didn\u2019t have the time or interest now. I said, \u201cReally, what made you lose interest?\u201d (I had learned to not let a complacent response end the conversation on this topic.) I smiled and waited.
\nHe responded, \u201cWell, it was a number of things, but mostly I didn\u2019t see the relevance, and I got sick of seeing all those hypocrites pretending they were holy at the Sunday church service. I knew what they were like the night before.\u201d
\nI listened and chose my words carefully. \u201cRob, you might be surprised to know that Jesus would have had a similar reaction. I\u2019d like to hear more about your experiences. Want to have lunch next week?\u201d
\nSo, here we were. I shot up a quick prayer and sat down. For the next hour, I did a lot of listening as I entered into Rob\u2019s world. I told him I wanted to hear his criticisms, doubts and whatever else he wanted to tell me. I let him know that I was a Christian and could learn from him how others view Christianity. That seemed to help him open up. At an appropriate point I reiterated, \u201cJesus would identify with some of your thoughts. Have you heard the story Jesus told about a religious leader who said, \u2018I thank God I am not like other people. Especially that sinner over there.\u2019\u201d As the conversation went on, I wove in misconceptions that I used to have. I summarized, saying, \u201cI thought religion was simply trying hard to be nice. I used to find security in all my religious activities. Then I found out I could never do enough. I needed to just trust in what Jesus had done for me.\u201d Rob\u2019s face lit up. \u201cReally? Jesus met and exposed hypocrites? Good for him.\u201d Right then the bill arrived and after quickly dividing up the cost, Rob said, \u201cThanks. You\u2019ve given me something to think about. It\u2019s good to know Jesus is on my side against religious hypocrites. I\u2019m going to try harder to keep my New Year\u2019s resolutions, and be a better person. See you.\u201d
\nFor the second time my heart sank. How many times, after the clearest explanation that self-effort doesn\u2019t reconnect us with God, had I heard the reply, \u201cWell, I\u2019m not a very good person, but I\u2019m trying.\u201d Even true Christians regularly fall into the mentality that good works get them extra points with God. A compulsion to earn salvation is deeply rooted in the nature of fallen mankind. What will root it out? We\u2019ll begin by seeing why self-effort is doomed to fail.
\nSalvation Is Impossible for Nice People
\nWe have an Owner. We belong to the One who made us. We are responsible to serve him with loving obedience. The goal is to be God-centered, not self-centered. We exist to benefit God, not vice versa.
\nAs God\u2019s creatures, we are worthy, unworthy and owned. Nothing could indicate more clearly the worth that God gives us than the story of Adam and Eve in Genesis. The special attributes we have that come from being made in God\u2019s image set us apart from all other creatures. The entrusting to us of the careful management of the rest of creation is a high privilege. The pronouncement that we were \u201cgood\u201d in God\u2019s eyes and the companionship of our personal Creator speak of the worth he bestows on us, as well as the opportunity Adam and Eve had to freely choose to take him at his word by living in obedience each day.
\nAs humans, we are also unworthy. We were to glory in our role as created beings, vice regents under our Creator King. No inherent rights. No claim to obligations from our Maker. All rights granted were gifts; derived, not intrinsic. We were made to be dependent. However, our first parents, acting as our representatives, made a choice to disobey their Maker, and their sin has affected every human since then except one. When Adam and Eve sinned, the image of God was defaced but not erased. Our wills became captive to our desires, which, unless God influences, are always me-centered. Therefore, we no longer have a will that is free to choose what is good and right, leaving us with a big dilemma. We are unable to save ourselves, and we are undeserving of God saving us. It is impossible for anyone to obtain salvation by their willpower, because the human will is powerless. Many Scriptures hammer this home: \u201cThere is no one righteous, not even one; there is no one who understands, no one who seeks God. . . . [T]here is no one who does good, not even one. . . . Therefore no one will be declared righteous in his [God\u2019s] sight by observing the law\u201d (Rom 3:10-12, 20). \u201cThe sinful mind is hostile to God. It does not submit to God\u2019s law, nor can it do so\u201d (Rom 8:7). \u201cYou were [spiritually] dead in your transgressions and sins\u201d (Eph 2:1). What will expel our addiction to sin? A new affection with a tantalizing aroma\u2014grace.
\nThe following fictional stories describe two \u201cnice\u201d individuals trapped by their sinful nature. One was committed to his dutiful performance of good works, and thus forgiveness and grace were incomprehensible. The other was married to her desire for wealth and reputation and thus not free to choose \u201cmarriage\u201d to Jesus. Could they change themselves?
\nStory 1. Hi Chon Son had just received a letter regarding his brother, who was in Amsterdam without food or money. Years ago his brother had disregarded his father, taken his part of the money from a lucrative family business and disappeared.
\nOver dinner one evening, Hi Chon Son shared his reaction to the letter he had received.
\n\u201cMy younger brother deserves every problem he has. Do you realize what effect his actions have had on me, Dad and the business these last four years? Nobody knows, and my brother certainly wouldn\u2019t even care to know. Yes, there was my part of the property left, but the impact of quickly getting that much cash together for him was horrendous for the business. A lot of employees lost their jobs, and I had to pick up the slack. I thought after the first two years of working almost 24\/7 I could have some relief. Well, it\u2019s still that bad.
\n\u201cHe\u2019s not having fun! Well I\u2019m not either! I never have. I have had to take on even more responsibility in the past two years. Dad\u2019s aged a lot in these four years. Now don\u2019t you dare let him know about this letter. I\u2019m the one who is caring for him as well as the office stuff. He always knew he could depend on me, not on his younger son. That son of his was always whining about being independent. He shirked working for the company even when he was still at home. He never helped. Freedom was his cry\u2014like a baby. I gave up my freedom to work hard. He should think about that. Even Dad doesn\u2019t comprehend what I\u2019ve done for him. He doesn\u2019t show his appreciation much either. My conscience is clear. I\u2019ve done my duty\u2014and Dad can always count on me. You Americans have no idea of how my Dad was dishonored. All our relatives knew. Even business associates changed their opinion of Dad and me. It\u2019s an Asian thing. You wouldn\u2019t understand. Sometimes I don\u2019t think even God does.\u201d
\nAt this point I made what I thought was a rather innocuous observation. \u201cLook, you\u2019re really emotional about all this. It sounds like you\u2019re mad with everyone, not only your brother but also your dad.\u201d
\nHis face became flushed and his hands clenched. He spat angry words at me in a decibel level that made quite a few other diners uncomfortable too. \u201cLet me tell you something. I have a right to be angry. At the very time that son of his split, I was in love with a girl\u2014and she was in love with me! But with all of the added responsibility, I lost her. There was no time for anything but work. You think that doesn\u2019t still hurt? Here I am, thirty-three and still single. I\u2019ve never had any fun. Since my duty to Dad comes first, I probably never will. Friends? They\u2019re all married and gone. Do you know the only kind of men and women who are still single at my age? Forget it. Even if I had time, I wouldn\u2019t be interested anymore. I lost the only one who did love me.
\n\u201cWhy am I telling you all this? Look, the bill is here. I\u2019ll pay\u2014like I always have to. If he wants to take his life, let him. It would be better for Dad too. He constantly thinks about him for some crazy reason. I think it\u2019s a weight on his mind. His suicide would be better for me and for the business too. I\u2019ve always suspected he\u2019d show up on his knees one day, waiting to be accepted. Why? For more money, of course. Remember that song \u2018It\u2019s My Party and I\u2019ll Cry If I Want To\u2019? Well, there won\u2019t be a party for him to whine at if he does try to come back. Nobody\u2019s going to give one. Don\u2019t bother me again about him. I\u2019ve honored my father. I\u2019ve done my duty.\u201d
\nLet\u2019s identify who this angry man is. I\u2019ve updated, with many liberties, part of a story told by Jesus in Luke 15:11-32, which should be read now. Both brothers in Jesus\u2019 story were lost. They were estranged from their father, who represents God. Neither was seeking God. God, the true seeker, sought them. The story reminds us that we are undeserving of the Father\u2019s love.
\nThe older son\u2019s unworthiness for salvation may seem less obvious. What does his life of hard work reveal? An attempt to earn the father\u2019s favor without loving the father. Good works cannot save us. His anger is revealing. He blames the father and despises \u201chis father\u2019s son.\u201d He has not experienced saving grace even though he has been with the father all these years. This is the sad portrait of many nominal church members and leaders\u2014as lost as the younger son (who will be discussed later), but being religious he did not realize it.
\nWe are left with the older son standing on the outside of the family celebration. What will happen to him? He is unwilling and undeserving of saving grace. Will he continue to be like so many religious leaders (nice people) that mutter criticism when Jesus celebrates with sinners (Lk 15:2)? The father goes out to seek this son too. We are not told of his final response, making us ponder what he, and we, might do. Henri Nouwen, a contemporary writer, has seen himself as the older brother and has written a moving exposition of Rembrandt\u2019s painting The Return of the Prodigal Son in his book by the same title.
\nWhen I listen carefully to the words with which the elder son attacks his father\u2014self-righteous, self-pitying, jealous words\u2014I hear a deeper complaint. It is the complaint that comes from a heart that feels it never received what it was due. It is the complaint expressed in countless subtle and not-so-subtle ways, forming a bedrock of human resentment. It is the complaint that cries out: \u201cI tried so hard, worked so long, did so much, and still I have not received what others get so easily. Why do people not thank me, not invite me, not play with me, not honor me, while they pay so much attention to those who take life so easily and so casually?\u201d . . .
\nThis experience of not being able to enter into joy is the experience of a resentful heart. The elder son couldn\u2019t enter into the house and share in his father\u2019s joy. His inner complaint paralyzed him and let the darkness engulf him. . . .
\nCan the elder son in me come home? Can I be found as the younger son was found? How can I return when I am lost in resentment, when I am caught in jealousy, when I am imprisoned in obedience and duty lived out as slavery? It is clear that alone, by myself, I cannot find myself. More daunting than healing myself as the younger son is healing myself as the elder son. Confronted here with the impossibility of self-redemption, I now understand Jesus\u2019 words to Nicodemus: \u201cDo not be surprised when I say: \u2018You must be born from above.\u2019\u201d Indeed, something has to happen that I myself cannot cause to happen. I cannot be reborn from below; that is, with my own strength, with my own mind, with my own psychological insights. There is no doubt in my mind about this because I have tried so hard in the past to heal myself from my complaints and failed . . . and failed . . . and failed, until I came to the edge of complete emotional collapse and even physical exhaustion. I can only be healed from above, from where God reaches down. What is impossible for me is possible for God. \u201cWith God, everything is possible.\u201d[2]
\nThe story of the elder brother is on target for respectable sinners. He was fixated on doing the right things. He had a duty-based religion but lacked a personal relationship with God as Father. He complained that his father never gave him anything. Think of what he missed all those years of living legalistically. Because of his spiritual blindness, he became bitter and unable to love either his brother (his heart was void of forgiveness) or his father (he knew nothing of a love relationship). His bitterness judges that a celebration is unfair, but the father said it was not only fair to celebrate, it was right to do so. They must celebrate.
\nTwo brothers: one an out-in-the-open sinner, the other an inward, respectable sinner. Their wills are hardened by selfishness and arrogance. Both are totally hopeless and helpless\u2014unless saving grace intervenes.
\nStory 2. Late one night the following email mysteriously surfaced on my screen.
\nI\u2019ve realized that I\u2019m stuck in my situation. I\u2019m not talking about my career or single lifestyle, but spiritually. How I got to this point is a mystery. All I can do is rehearse the facts that led up to my realization. Since I can\u2019t be sure I\u2019m putting the correct interpretation on them, I\u2019ll try to give an objective description. You tried to help me a long time ago. I didn\u2019t listen.
\nAs you know, I came from a hard-working, religious and very ethical family. We were not wealthy. There was a pervasive insecurity about not having enough money, which gave way to many anxieties in our home. The goal of our family was clear. My sister and I were to get into college, graduate and get good (defined as high-paying) jobs. My sister became ruthless in these objectives and soon jettisoned the family, ethics and religion. I did not.
\nHonesty and spirituality were incorporated into my climb up the ladder of success. Even at an early age I realized commitment to a man would sidetrack me. Not that I didn\u2019t date, but I knew how to control my emotions. I graduated, but my first job did not come easily. Women have to prove themselves more than men. It was not what I wanted, but my foot was in the door. Quickly I learned to make connections with the right people and other companies. I developed my resum\u00e9. It took five years, but then a timely opening in another company occurred. I heard of it through my network of associates. My qualifications were shining: experienced, professional attitude, poised, articulate, a hard worker with a no-nonsense approach. What stood out was my reputation for being trustworthy and honest. Integrity was important for the public image of this new company. I was hired and put onto the fast track for promotions.
\nI\u2019m going to skip a lot of years. At thirty-seven, I am financially successful with investments, stock options, a large salary and benefits. I have all that I want: the wardrobe and the ability to always update it, a beautiful home, two vacation homes, cars, a boat, and a private plane on order (really!). What gives me most satisfaction, however, is not the wealth but the status and recognition I have. I love the titles CEO and Dr. (remember, I continued and got my PhD). I really stand out, whether entertaining at home, out in the social scene or heading a corporation meeting. I\u2019m known for my accomplishments. Topping all this off, and what many recognize as unusual, is that I\u2019ve maintained my religious activities and become prominent in the world of charity. Of course, I haven\u2019t forgotten to provide security for my parents too. I\u2019m still single and focused. I don\u2019t need a trophy husband. I have many trophies.
\nI\u2019m 90 percent happy with my life. Yet it\u2019s in the very area that impresses people most\u2014good deeds and spirituality\u2014that I know something is incomplete. This may sound trivial, but it\u2019s similar to the feeling I get when I just can\u2019t find the right dress for a special occasion. I know what I want. I\u2019ll recognize it as soon as I see it. It\u2019s like that with the incompleteness in my spiritual life. Everything\u2019s fine for life in this world, but I\u2019m convinced that there\u2019s an afterlife. I\u2019m not confident I\u2019ve done all the right things to give me admittance to that future world called heaven. It\u2019s this 10 percent missing factor that has been nagging me for quite a while. I have a library of books from the self-help and spirituality sections of the bookstore. Films have also provided insight. Yet, what I call my \u201cBig Question\u201d is still unanswered.
\nThen one day it happened. I had been observing a particular person from a distance for a while: read two of his books; saw an interview on television; ordered his video series. On his website was an announcement for a seminar the weekend of April 6-8 at the Hilton in New York City. I registered online that day. By the end of the seminar, I was captivated. But he hadn\u2019t answered my Big Question! I calculated the right moment to approach him. He always exited from the same door with his entourage of associates. Reviewing my assertiveness training, I decided on a hand outstretched, puzzled facial expression combined with twinkling eyes and a winsome smile. He would have to stop. It worked\u2014and then my B.Q. came out. \u201cYou seem to be such a good person. Can you tell me how I can be certain I will live forever?\u201d
\nHis initial response unnerved me. He seemed to deflect my real question and instead queried my assumption that he was someone who was super virtuous. \u201cIf you really believed that I\u2019m good, there are implications,\u201d he said. I had only used the \u201cgood\u201d adjective glibly. Perhaps I needed his mild reprimand. Fortunately he went on to give me a list of dos. They were what I expected. I had heard these rules before and incorporated them into my lifestyle. I was disappointed. I didn\u2019t have the certainty I longed for\u2014that I would be OK forever. Blurting out, \u201cI\u2019ve already done all those steps,\u201d I immediately realized this sounded self-justifying (which it was). And he saw right through me. Then came what I would later call \u201cThe Crushing Insight from Someone Who Is Much Smarter Than I Realized.\u201d The exact wording I disremember, but his haunting yet love-filled stare gripped me. The gist of his response was
\nWait a minute\u2014you\u2019ve spoken without thinking again! There is an assumption underlying all my seminar steps. There can be only one absolute love in your life\u2014and it can\u2019t be money and prestige. Your motivation is key. There must be only one supreme love. You must change the focus of your desires. This can\u2019t be done by implementing external regulations. You want something to do? Okay, here it is: Quit your job. Get rid of all you own. Empty your accounts and cancel that plane order (how did he know about that?). Come, be one of my associates.
\nAt that point my composure was shaken. His words cut like a knife into my heart. I turned on my spiked heel and left him standing there. This was not what I wanted to hear. This was impossible for me and egotistical of him. Impossible! Without money and the status it brought, I would be nothing. This was asking too much. Egotistical! Join his company at entry level? Who did he think he was anyway\u2014God? After a sleepless night, I came to the realization that I couldn\u2019t let go of the image that hard work and money had gotten me. I was married to my lifestyle and the recognition it brought me. Enchanted by my achievements and the awe of others, I now saw I was powerless. I admitted it was impossible to free my heart from love of the fame that money brought me. My so-called spirituality shriveled up. I was strong and could mute my fear of a death which leads to eternal suffering. Eternal life sounded boring. A superstition to give false hope to the weak. I would rely on my inner strength to create meaning for myself. I\u2019d do it my way! What right did this mere mortal have to demand such allegiance? By comparison with others, I\u2019d done many good things. Perhaps I was a little proud, yet I was basically a nice person.
\nThis update of the story of the rich young ruler, which Jesus tells in Mark 10:17-27 (please read), reveals the grip that legitimate things can have on our hearts. Like the woman in the story I just told, the man in Jesus\u2019 story was well off financially, rigorous in personal ethics, a leader in business and community service, involved in spiritual activities\u2014a self-made man but with one elusive goal unreached: a lack of confidence that he was doing enough to assure him of achieving a happy eternity. A nagging realization that there was more to life than just being successful in this world. How will he achieve this goal? The only way he knows: by trying harder and doing more. This is an extension of the only method he knows, one which has served him well so far: good works that merit an eternal reward. The problem with this method is that you never are certain you\u2019ve done enough. Therefore he has no peace or continuing assurance of salvation. He pursues an authority who will give him the right self-actualization formula.
\nJesus doesn\u2019t do this. Instead, he takes him a step deeper into his soul to examine his heart motives and desires. He does this by reminding him of a commandment that hadn\u2019t been mentioned yet, the tenth commandment: \u201cYou shall not covet.\u201d This exposes the interior of our lives and reveals the idols of our heart. What is implicit in all the commandments is now made explicit. True goodness begins with the highest love for God and neighbor. This man\u2019s heart was enslaved to his idol. He worshiped money and what it brought him. Therefore, his facial expression registers sadness as he realizes the reversal of priorities Jesus requires. Unwilling to pay the price, he leaves.
\nThe disciples are astonished for two reasons. First, from all outward appearances, this person seemed to be a seeker for salvation and, because of his religious knowledge, a prime candidate for the new kingdom. They probably envisioned him soon joining with them. They may even have begun to count on a major donation to their cause. If this fellow couldn\u2019t qualify as a follower of Christ, who could? He seemed to have much to merit his inclusion. Second, Jesus seemed to set the entrance requirements too high. Nobody could pass his test. They recalled a hillside seminar in which he had said, \u201cFor I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven. . . . Be perfect, therefore, as your heavenly Father is perfect\u201d (Mt 5:20, 48). Jesus didn\u2019t pursue this seeker but let him walk away. The disciples then ask an insightful question: \u201cWho then can be saved?\u201d It is impossible for anyone to ever do enough or always have the right motive. In Tolkien\u2019s Lord of the Rings, we read of a ring that gives absolute power by binding all. Evil is real, and when it rules it enslaves.
\nThree Myths That Obscure Grace
\nThe myth of my inalienable rights. The Constitution of the United States has made famous the phrase \u201cinalienable rights.\u201d The existence of certain rights that all humans possess is a noble idea. It safeguards the value of human life and liberty from people who would take these away. Is it true that no one can revoke these and other human rights? What about the One who made us? Is it not inherent in the fact that we are not self made that therefore any rights are derived?
\nWe are creatures. Does it not also follow that God has all rights over his creation? As our Creator, he has creation rights (ownership prerogatives) over everyone. We were made for his purposes. God does not exist for our benefit, remember? Our wills are not sovereign; an independent, high-walled enclosure that God cannot enter. He alone is autonomous\u2014a law unto himself. Whatever he does by definition is right and good; therefore, he can do anything to people that is his \u201cgood pleasure.\u201d He is supreme. God is God. Various people in the Bible express this truth.[3]
\nIn this day of multiple human \u201crights,\u201d most people wrongly assume that God owes us something\u2014salvation, or at least a chance at salvation. He shows astonishing favor to many, but he does not have to (that is the essence of grace). If he were obliged to be gracious, grace would no longer be grace and salvation would be based on human merit rather than being sola gratia. This is why the doctrine of election is opposed by so many. It doesn\u2019t seem fair to them. But as soon as we introduce the doctrine of fairness, we introduce a standard of right by which God has to save all or at least give everyone an equal chance of being saved. And that is not grace! If God were motivated only by what is right, without any consideration of grace made possible by the work of Christ, all would be condemned, and all would spend eternity in hell.[4] Humbled, we celebrate a \u201cDeclaration of Dependence,\u201d agreeing that we are endowed with alienable (transferred to us from our Creator) rights.
\nThe myth of human goodness. As a young Christian, I was not aware of the Bible\u2019s teaching about our total lack of moral goodness, rendering us unacceptable to God. However, I came to believe in this negative analysis of our moral ability, driven by two factors: the plethora of texts in the Bible on the pervasive effects of sin in behavior and my awareness of the depth of sin in my own life. Yet even then I couldn\u2019t bring myself to be consistent. I had a hard time believing that the \u201ckind old ladies\u201d I knew were under God\u2019s condemnation. I wanted these seemingly virtuous people who had no connection with biblical Christianity to be an exception. Four things helped me reevaluate my anemic view of sin. The first was God\u2019s providential kindness to everyone. \u201cHe causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous\u201d (Mt 5:45). Therefore, everyone experiences God\u2019s grace in a general way and this is the source of human kindness. We all experience his awesome creation, human love, family, physical and mental abilities, creativity and so on. God doesn\u2019t stop the rain at the edge of a nonbeliever\u2019s field. Some people show an appreciation for the good things in life and are softened in their behavior. But this is not connected with saving grace.
\nSecond, restraining grace is implicit throughout Scripture and explicitly stated in the story about the pagan king Abimelech (Gen 20:1-7). He refrained from sexual relations with Sarah, the wife of the great patriarch Abraham. Why did he not pursue his sinful desires? Speaking to him in a dream, God discounted the king\u2019s pretensions of goodness: \u201cI have kept you from sinning against me\u201d (v. 6).
\nThird, I realized my tendency to rank some sins as not as bad as others. I would overlook these sins, not realizing the implications of God\u2019s holiness. \u201cFor whoever keeps the whole law and yet stumbles at just one point is guilty of breaking all of it\u201d (Jas 2:10).
\nFourth, in my humanness, I was emotionally repulsed by God\u2019s judgment of \u201ckind old ladies.\u201d As a human, my emotions would not easily align themselves with this idea or, for that matter, anyone going to an eternal hell. In my mind and will the Holy Spirit helped me to bow before God\u2019s ownership rights. But the pain is still there, as it was for Paul when his Jewish friends rejected Christ as Messiah (Rom 9:2).
\nWhat helped me most to accept that human goodness was a myth was realizing that what made something good in human terms was different from how God defined good. A right motive (love for God), according to a right standard (the revealed will of God in Scripture) and for the right goal (the glory of God)\u2014this is what constitutes a good action in God\u2019s eyes. The artist Michelangelo wrote a sonnet in his later years expressing his need even as a \u201cgood\u201d person to have a Savior.
\nWhence the loving fancy that made of art
\nmy idol and my king,
\nI know now well that it was full of wrong. . . .
\nPainting and sculpture shall no longer calm
\nThe soul turned to that love divine
\nThat spread its arms on the cross to take us in. . . .
\nO flesh, O blood, O wood, O extreme sorrow,
\nOnly by you my sin is done. . . .
\nThou alone art good.[5]<\/p>\n
As it is written:
\n\u201cThere is no one righteous, not even one; there is no one who understands, no one who seeks God.
\nAll have turned away, they have together become worthless;
\nthere is no one who does good, not even one.\u201d (Rom 3:10-12)<\/p>\n
Why do you think salvation by good works is so ingrained in the non- Christian\u2019s approach to spirituality, and even carries over to the Christian\u2019s? Let\u2019s nail shut the lid of the coffin of good works by teaching not only the debilitating effect of sin but also how good works undercut grace.
\nThe myth of my free will. There are only three people who possessed a will capable of choosing good and rejecting evil. Adam and Eve, representatives of the entire human race, were tested in a perfect environment and failed. They freely chose to disobey God and to obey Satan instead. Because of Adam and Eve\u2019s decision, all who have come after them have wills that are bent away from obedience to God and toward self. Some people pridefully object to the negative consequences of a representative acting on our behalf. They wish to make their own choice because \u201cIt\u2019s not fair\u201d or \u201cI would have done differently.\u201d Yet these same persons are silent when the representative principle is operative through a second Adam (Christ) who freely makes right choices leading to innumerable positive benefits for many (Rom 5:12-21). God achieved his purposes by testing one couple. Would you really have done better than they and chosen not to sin?
\nThe effects of sin on human nature are pervasive. As a drop of ink disperses in a glass of water, so also has Adam and Eve\u2019s sin dispersed throughout the human race. All aspects of our nature are tainted: mind (thinking), heart (emotions), will (behavior). Our mind no longer thinks God\u2019s thoughts or recognizes God\u2019s handiwork in all facets of the physical world. We \u201cnaturally\u201d suppress the truth (Rom 1:18-20). Our heart hates what it should love and loves what it should hate. Our wills are enslaved and self-serving. We freely choose what we desire, yet we never desire the will of God. Instead, we give preference to our self-centered desires. Even if we outwardly conform to moral standards, inwardly there is neither a motive of love for God nor a correct goal of giving glory to God. Martin Luther calls this \u201cthe bondage of the will.\u201d
\nFree will is a philosophical term, and its use confuses the discussion about our moral responsibility. Some Christians mistakenly rally to safeguard the freedom of the will and regard with suspicion those who question our freedom to choose or reject God. We still have natural\/physical freedom, but not spiritual. The morality displayed stems from what Jonathan Edwards termed \u201cenlightened self-interest.\u201d This righteousness is not spiritually meritorious because it is not motivated by love for God nor by a desire to glorify God. Human morality exists by the influence of God\u2019s general (nonsaving) grace and his restraining (from evil) grace, which are the real sources of any human goodness, possibly combined with faint echoes in the conscience from the law written on the heart (Rom 2:15). Edwards, R. C. Sproul and James Boice give valuable insight into the will as \u201cthe mind choosing\u201d according to our \u201cmotives\u201d (desires).[6]
\nAcknowledging our inability to save ourselves requires humility because it gives God the lead role in everything. I can understand the reticence of many Christians to admit God is sovereign over our wills and the effect of sin on our desires. Perhaps by citing reasons people cling to the idea of free will, those who are struggling may be able to pinpoint their own reluctance to surrender their wills to God\u2019s control.
\nThe Top Ten Reasons Christians Believe in Free Will:
\n10. Assumption that free will is needed to hold humans responsible for actions
\n9. Confusion of the philosophical concept of free will with \u201chuman responsibility\u201d assumed in Scripture
\n8. Shallow views of the holiness, righteousness and justice of God
\n7. View of human nature merely weakened by sin, so has potential to respond by believing
\n6. The display of outward morality by many non-Christians
\n5. Dislike for the alternative, which seems to make God responsible for our sin, or even the author of it
\n4. The concept that the ability to choose Jesus is necessary for doing evangelism
\n3. A human concept of God\u2019s love leading to sentimentalism and me-centeredness
\n2. Neglect by pastors and authors to emphasize the importance of theology and the avoidance of teaching on so-called controversial issues
\n1. A reluctance to allow God to be totally sovereign and his grace empowers any good we do
\nUnable Yet Responsible
\nOnce we\u2019ve seen our inability to do anything good in God\u2019s eyes, we sometimes wonder how we can still be held responsible. Here are two thoughts to keep in mind.
\nGod has determined the end results. He has also determined (ordained) the means by which those end results will be accomplished. There is a very interesting description of this by Luke, the author of the book of Acts. A storm is raging in the Mediterranean, and the boat, which is taking the prisoner Paul to Rome, is about to wreck near an island. The crew has given up all hope for their lives. Paul speaks to them after God revealed to him that no one would die.
\n\u201cBut now I urge you to keep up your courage, because not one of you will be lost; only the ship will be destroyed.\u201d . . . In an attempt to escape from the ship, the sailors let the life boat down into the sea, pretending they were going to lower some anchors from the bow. Then Paul said to the centurion and the soldiers, \u201cUnless these men stay with the ship, you cannot be saved.\u201d (Acts 27:22, 30-31; cf. Phil 2:12-13)
\nWhatever God has planned will necessarily come to pass. However, God\u2019s sovereignty is different from fatalism, in which an impersonal force compels events without the use of secondary causes. We are not subject to external compulsion, and therefore we are responsible. At the same time, we are not free to act except as God has planned. Not independent of God, yet we are still responsible, agree Boice, Sproul, Gerstner, Pink and others.[7]
\nWhen witnessing, we always point people to the door into his church, which is Christ. Nowhere in the Bible are we encouraged to dig up the foundation of his church to see if our name is on any of the foundation stones. Standing outside we respond to the invitation to \u201ccome.\u201d Once inside we read written on the wall, \u201cchosen,\u201d and rejoice in the love that draws us in (see figure 3).
\nEarlier we looked at the passage where Jesus, speaking to his disciples, says of salvation, \u201cWith man it is impossible, but with God all things are possible.\u201d We have discovered an astounding theme in Scripture from Genesis to the book of Revelation: God requires people to do things they are unable to do. The giving of the Ten Commandments is an example of God commanding obedience that was impossible for sinful people. No one could live up to those commandments. So also is the New Testament command to believe on the Lord Jesus impossible to obey. We can no more keep this command, and do this good act, than we can keep any of God\u2019s commandments! [8]<\/p>\n
Marvelous in their revelation of reality, the Scriptures teach twin truths\u2014divine sovereignty and human responsibility. Sometimes we find them side by side in the same verse. More often we see only one at a time\u2014like only seeing the one side of a coin. As we become familiar with Scripture we realize the other side of the coin is always there. So also God has welded together these two profound truths, which seem contradictory, in a mysterious way. God sovereignly grants specific individuals salvation; we are responsible to believe for salvation.
\nDivine Sovereignty
\nAll that the Father gives me will come to me. (Jn 6:37)
\nNo one can come to me unless the Father has enabled him. (Jn 6:65)
\nHuman Responsibility
\nRepent and believe the good news. (Mk 1:15)
\nWhoever comes to me I will never drive away. (Jn 6:37)
\nResponsibility and Sovereignty in One Sentence
\nWork out your salvation with fear and trembling,
\nfor it is God who works in you to will and to act according to his good purpose. (Phil 2:12-13)
\nFaith and Repentance = Gifts of God for Which We Plead
\nEphesians 2:8-10 and 2 Timothy 2:25<\/p>\n
Mankind\u2019s Only Plea: God, Have Mercy on Me, a Sinner. (Lk 18:13)
\nThe Revealed Will of God
\nChrist points all people to himself as the door to salvation.
\nWe are not to try to discover if we are chosen, but to come to Christ.
\nThe Hidden Will of God
\nOnce inside the church of sinners saved by enabling grace,
\nwe understand that we were chosen in eternity, and we respond in love and worship.
\nFigure 3. God\u2019s method of salvation
\nSo what does all this mean for evangelism? It gives us an accurate picture of the task before us. It\u2019s like preaching to dead people and telling them to live again, much the same way God, through Ezekiel, spoke life into dead bones.
\nThe hand of the LORD was upon me, and he brought me out by the Spirit of the Lord and set me in the middle of a valley; it was full of bones. . . .
\nThen he said to me, \u201cProphesy to these bones and say to them, \u2018Dry bones, hear the word of the LORD! This is what the Sovereign LORD says to these bones: I will make breath enter you, and you will come to life.\u2019 \u201d . . .
\nSo I prophesied as I was commanded. And as I was prophesying, . . . the bones came together. . . .Then he said to me, \u201cProphesy to the breath; . . . say to it, \u2018This is what the Sovereign LORD says: Come from the four winds, O breath, and breathe into these slain, that they may live.\u2019\u201d So I prophesied as he commanded me, and breath entered them; they came to life. (Ezek 37:1, 4-5, 7, 9-10)
\nWhen I was in high school, I recall traveling on a bus back from a Christian conference. My friends were telling me that I needed to become a Christian. I knew that. And I wanted to. But something was blocking my response. I couldn\u2019t believe it could be so simple. It sounded too easy. There must be something more I needed to do. Yet my friends kept saying, \u201cJust believe.\u201d I found out that was my problem. I could not conjure up \u201cfaith\u201d from anywhere inside me. It seemed like what they were saying was, \u201cKeep trying to believe.\u201d I saw faith as a \u201cwork\u201d for me to do . . . and I couldn\u2019t do it!
\nThe idea that I can become a Christian just by trying harder or by pushing an imaginary faith button inside of me is unscriptural but prevalent. When I worked with my father in his tree service business, we would go to people\u2019s property and cut down trees that were old or dangerous. Quite often they would tell us to leave the stump; it was too expensive to take out. The problem was that the following spring that stump would begin to send up shoots. I remember one home that ended up having a large oak bush in its yard because there were so many shoots coming out of the stump. Unless we remove the stump of our belief in our ability to do good works, this idea will continue to sprout up. Teaching empowering grace does this.<\/p>\n
6<\/p>\n
God Is Grace-Full<\/p>\n
Educating non-Christians about the character of God may help to correct the imbalance that has led many to assume God\u2019s main attribute is love. This fantasy is perpetuated by the belief that God is a sentimental servant of mankind, debasing the toughness of his love. Love becomes God, and complacency sets in as even the most despicable presume that God is only loving and will overlook gross evils. This belief is misguided though; biblical love has a backbone. It is a tough love. The trivialization of the word love is one of the reasons I have chosen the word grace to convey God\u2019s \u201clove with a punch.\u201d Yet I am hindered in this attempt to revive a word which has rich significance. To most people, grace has deteriorated into an innocuous graciousness or vague kindness. One of our tasks in evangelism is to find new words, illustrations and stories to communicate eroded biblical concepts, such as grace. Let\u2019s draw vivid word pictures of the sheer beauty of truth before the glazed eyes of others.
\nGrace Makes Salvation Possible
\nLet\u2019s think together about grace. Are you saying, \u201cWell, finally! You\u2019ve spent a lot of time getting me to think about sin, and I was beginning to wonder where the hope was.\u201d Good. You\u2019re getting the point. As much as I\u2019d like to write only about grace, I can\u2019t.
\nFor the Christian church (even in its recently popular seeker services) to ignore, euphemize, or otherwise mute the lethal reality of sin is to cut the nerve of the gospel. For the sober truth is that without full disclosure on sin, the gospel of grace becomes impertinent, unnecessary, and finally uninteresting.[1]
\nIt is only in the context of disobedience that mercy has relevance and meaning. Mercy is of such a character that disobedience is its complement or presupposition, and only as exercised to the disobedient does it exist and operate.[2]
\nWhat could have caused such indifference, even among churchgoers? It is a failure to understand and \u201cfeel in one\u2019s heart\u201d four great truths that the doctrine of grace presupposes: 1) the sinfulness of sin; 2) God\u2019s judgment; 3) man\u2019s spiritual inability; and 4) God\u2019s sovereign freedom.[3]
\nBelow are two more stories that I have retold. Both have a happier conclusion than the two earlier stories where I emphasized the impossibility of salvation. Now we see that, as Jesus said, \u201cwith God, all things [salvation] are possible\u201d (Mt 19:16-30; Mk 10:17-31; Lk 18:18-30).
\nStory 1. At the age of twenty-four, Young Jun Son had burned out. He ended up in Amsterdam, sleeping sometimes in an urban men\u2019s shelter, other times in a rotting warehouse. He says:
\nHow could I have gone so far down so fast? Occasionally I worked washing dishes at a dingy restaurant. I took uneaten food right off the plates. I thought I might as well have it since it was just going to a farmer who would feed it to his hogs. I felt like an animal, and I lived like one. I had been acting like an animal for a long time. When I was fired I began working for the farmer\u2014disgusting. Let me tell you how my problems all started.
\nI grew up in Seoul, Korea, where I lived with my father and brother. I\u2019m not sure where my mother was; \u201csingle-parent family\u201d was what my high school teacher wrote next to my name in her grade book. What she didn\u2019t know was that my father had money\u2014lots of it\u2014from various properties that he owned. He never flaunted it, but I realized how rich he was when I sneaked a look at his accounts on the computer. Looking back, I see that\u2019s when my animal passions came to the forefront. I wanted to have it all; get the biggest part of the money for myself. Back then I called it \u201cmy passport to freedom.\u201d My desire wasn\u2019t really for the money; it was only to be independent, to live life at my speed and have fun. I was seventeen at the time, and the wealth wouldn\u2019t come to my brother and me until my father died. I had to be patient.
\nI was patient for three years. During that time, I went to a community college and worked at an auto parts store because I liked cars. Actually, I loved them. But during those three years my desire for freedom grew stronger. I couldn\u2019t stop thinking about all that money. Why couldn\u2019t I get it now, when I needed it? I began to hate my father.
\nNot that he had done anything against me, but I couldn\u2019t keep waiting. The awful thought came to my mind, Why doesn\u2019t he die so I can get on with my life? I could get a really good car; that would attract the girls. I could have my own place and a boat too. I kept turning these things over in my head. I didn\u2019t realize how mentally deranged I had become. I began to pray for my father\u2019s death, and this led to plotting for it. I justified all this by telling myself, I deserve it. No one can be sure of the future, so let me live life my way now.
\nIt\u2019s too painful to recount the details of what happened next, so I\u2019ll summarize. The gun jammed, and my father lived. He never told anyone except my brother. Boy, was my brother mad. He is older and a real goody-goody. I told my dad why I wanted him dead. I could see the astonishment in his eyes, but he never said anything harsh. Four weeks later he picked me up at work. At lunch he gave me a checkbook. He had opened an account in my name and put in my part of the money\u2014$3,500,000. There were tears in his eyes. He was afraid that I would be gone soon and that he might never see me again. He was right.
\nI was gone for four years\u2014many cities, many women, several cars and many friends. No job though. I didn\u2019t need one. Then my money evaporated. My friends left. I was full of bitterness (frozen anger is what I called it), and it was eating me up on the inside. I was becoming inhuman in so many ways. My human passions, which I had thought were just an innocent desire for freedom, actually controlled me. I was enslaved to them. But I didn\u2019t care. I didn\u2019t deserve to live; I contemplated taking my own life. I wasn\u2019t afraid of anything. I still hated my father and brother and God, if there was one.
\nThen it hit me like a shaft of light from heaven entering my mind. I\u2019d been so stupid. I\u2019d sinned terribly against both my heavenly father and my earthly father. I realized that my only hope at that point was mercy. I wasn\u2019t worthy to be part of the family\u2014only a servant.
\nThat day I left for the long journey home. Little did I know that every day my father had been looking toward the horizon with hope and love. When I neared home I saw him running toward me. I was stunned and unable to get out all my words of deep repentance before he smothered me with his embrace and kiss. I\u2019ll never forget the celebration. I was forgiven and free. He would hear nothing of my being a servant. I was family. I belonged. It felt so good to be home at last.
\nThe story of Young Jun Son parallels the story of the prodigal son that Jesus tells in Luke 15:11-24. In contrast to the older son, whom we looked at earlier, we see in the Bible that the younger son experiences the power of saving grace. Grace brings him to his senses. In the culture of that day, his request was tantamount to wanting his father to die. The realization that his sin had not only a horizontal dimension (against his father) but also a vertical dimension (against heaven) is evidence of the work of the Holy Spirit calling to him. What was the son\u2019s mental state before this? By implication, senseless, insane, not in his right mind, crazy. This is the non-Christian\u2019s mental state. They have no true wisdom. Their thinking about how to live is eccentric, off-centered. But once the Holy Spirit breaks through, his mind changes. Conviction of sin and hope for mercy from the father moves him to come home. He is willing to be taken back as an employee, and he forfeits all claims as a son. He wants only to be allowed to work for his father. What brought about this change? God\u2019s enabling grace enlightened him to his sin and then provided the riches of sonship. Grace is being treated better than you deserve. He wishes to repay his father for his mistakes; but if the heavenly Father allowed this, grace would cease to be grace!
\nI am aware that some evangelicals that I and others respect have interpreted the prodigal\u2019s \u201ccoming to his senses\u201d differently. Relying on studies of Jewish culture in the first century, they emphasize the plan of this young man as an attempt to work his way back into the father\u2019s favor as a paid servant. The basis for this analysis is the cultural practice that required a person who squandered his inheritance to repay it. However, to apply this one cultural insight and overturn the clear expressions of his repentance is giving too much weight to culture. He has come to his \u201csenses.\u201d Now he has a correct understanding of his situation and himself. \u201cFather, I have sinned against heaven and against you. I am no longer worthy to be called your son; make me like one of your hired men\u201d (Lk 15:18-19) He confesses that his behavior was sinful; it was against heaven (God) and his father. Genuine repentance is not mere regret about our pain but realizing our sin is primarily against God, and secondarily against others. King David said it all. \u201cHave mercy on me, O God. . . . [M]y sin is always before me. Against you, you only, have I sinned.\u201d Then he mentions his sin against others, \u201cSave me from bloodguilt, O God\u201d (Ps 51:1, 3-4, 14). The younger son does not ask to be taken back as a son or even an honorable servant. He knows he is unworthy. He is truly humbled. He is willing to be a hired workman, probably not living on the estate. There is no evidence of a contrived plan to justify himself by earning money.[4]
\nStory 2. Pedro arrived in the United States quietly. His small boat was the beginning of a flotilla of boats coming to Florida from Cuba. Many of the people were not the most respected of citizens. But Pedro was different. He was a leader, outspoken and bold. He was well educated, a professor. He was from a well-known family that had produced many religious leaders, and he would soon follow as the greatest and most zealous of them all. Here is his story:
\nMy primary motivation in life has always been to serve God. I cannot remember ever not believing in God. He was the center of my life and the subject of my academic studies. I am proud of my family. I can trace them back to Spain, to a Spanish cardinal of the church. And I can go even further back in my family line, to Italy. I have a genealogy that links me to the family of the first pope, which means I may even be related to St. Peter himself! I come from a long line of priests and bishops. My great-great-grandfather arrived in Cuba and eventually was the bishop for the entire island. I was baptized in the largest cathedral on the island by the pope himself during his visit to Cuba. If you wish proof of my orthodoxy, I am a Jesuit and committed to that noble conservative group, Opus Dei. You can find no fault with my church heritage nor my theology. But more important, I do not just theorize about my religion: \u201cThe zeal of the Lord has consumed me\u201d is my motto.
\nErroneous teachers are the enemy of God and his Word. I have taken inspiration from my study of the Spanish Inquisition and have applied it to a situation that arose in Florida shortly after I arrived. Some fanatics from my parish were questioning the teachings of the Holy Bible and claiming they had a new interpretation as to who should lead the church. They began to follow a man who reinterpreted everything. I immediately took leadership in stamping out this new cult. Their heresy was obvious and very dangerous. I was even able to work up charges that led to the imprisonment of some. To sum up, I can say that when it comes to keeping God\u2019s law, I am blameless and righteous.
\nWell, I can tell you it took a voice from heaven to knock me off my high horse! For some time my conscience had been nagging me because I had begun to see that the motives and thought behind all my behavior had to be right in God\u2019s sight. There was also something eerie about the peace of the followers of the \u201creinterpreter,\u201d even when I put them in prison. The culmination came when the Spirit of God (I can attribute it to nothing else) forcefully got my attention with this thought: when I persecuted the followers of this new leader, I was actually fighting God Almighty\u2014for he was God! Smitten with the seriousness of my sinfulness, I realized all my self-generated goodness was sheer junk to God. I was the heretic\u2014totally blind to the fact that my zeal for God was uninformed and erroneous. Seeking forgiveness, I transferred the basis of my acceptance with God from myself to what another (Jesus) had done for me.
\nWhat has reminded you of yourself in my loose retelling of the preconversion life of Saul, recorded in Philippians 3:4-6, Romans 7:7-10 and Acts 9:1-19, who became the apostle Paul?
\nPaul was humbled by the tenth commandment, which says, \u201cYou shall not covet.\u201d This commandment was like a bright searchlight shining into his heart. The realization of his need for an alien righteousness led him to gladly give up all the good deeds he had in his spiritual bank account. Once his hands were empty, they could be filled with a gift righteousness: \u201cnot having a righteousness of my own [making] that comes from the law [keeping], but that which is through faith in Christ\u2014the righteousness that comes from God and is by faith\u201d (Phil 3:9). When did all this happen? When Paul was extremely hostile to Christ, persecuting him by persecuting his followers. He was \u201carrested\u201d on a road. Holy Spirit conviction of sin against his Maker came upon him. Saving grace melted his heart, and another unwilling, unable and undeserving sinner was regenerated. Immediately his re-created will responds. He obeys his Lord\u2019s command to wait, and we find him praying.
\nPaul had an abnormal spiritual birth in one sense. He was not part of the first new births among the early disciples. Yet he was born according to God\u2019s perfect timing. \u201cBut when God, who set me apart from birth and called me by his grace, was pleased to reveal his Son in me\u201d (Gal 1:15). He sure wasn\u2019t expecting it or seeking it! In fact, his will was dead set against it. He was anti-Christ and was actively hostile to the risen Lord. He called himself the head honcho of sinners. Grace is the catalyst that makes \u201csalvation change\u201d possible.
\nOur Re-creating God
\nWe\u2019ve looked at four lives: a dutiful older son, a wealthy young woman, a runaway son and a religious leader. Two of them surrendered to the pursuing love of Jesus. These two seem so different\u2014a wild son and a zealous churchman. One traveled the road of sinful pleasure and self-centered living. The other traveled a road of legalism and hatred for those whom he considered irreligious. So different on the exterior; so similar on the interior.
\n\u201cBut because of his great love for us, God, who is rich in mercy, made us alive with Christ even when we were dead in transgressions\u2014it is by grace you have been saved . . . through faith\u2014and this [faith for salvation] not from yourselves, it is the gift of God\u2014not by works, so that no one can boast\u201d (Eph 2:4-5, 8-9, emphasis added). Thank God for the but\u2014that attaining forgiveness and righteousness doesn\u2019t depend on our own efforts. God\u2019s sovereign, saving grace is what empowers the dead will of sinners and gives them a new heart too\u2014a total spiritual rebirth. Will, mind and affections are renewed. With a heart aflame with the love of Christ, the will now desires to return this with love for Christ. Now enabled to choose right, the newly born spiritual baby does the work God requires, which is \u201cto believe in the one [Jesus] he has sent\u201d (Jn 6:29). God does for us what we cannot do for ourselves. \u201cFor what the law was powerless to do in that it was weakened by the sinful nature, God did by sending his own Son in the likeness of sinful man to be a sin offering. And so he condemned sin in sinful man, in order that the righteous requirements of the law might be fully met in us\u201d (Rom 8:3-4, emphasis added). What God requires, he supplies.
\nIn Bible terminology God\u2019s fulfillment for us of the requirements of the law is the new covenant, God\u2019s way of ensuring the success of his human reclamation spoken of by the prophet Ezekiel: \u201cI will cleanse you from all your impurities and from all your idols. I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws. . . . You will be my people, and I will be your God\u201d (Ezek 36:25-28). Finally, a God-given empowerment for right living and faithful loving. Thomas Chalmers, a godly Puritan, spoke of a strong new affection giving an expulsive power to drive out the love of sin.
\nWe see that grace is an active power (1 Cor 15:10; 2 Cor 12:9). Long ago, Augustine used the term prevenient grace to describe grace that enables the will to choose good. It is portrayed in a brief vignette during the ministry of Paul: \u201cWe sat down and began to speak to the women who had gathered there. One of those listening was a woman named Lydia. . . . The Lord opened her heart to respond to Paul\u2019s message\u201d (Acts 16:13-14). This is the mystery of the new birth\u2014the wind of God blowing where it wills (pleases) across cold hearts and warming them. Overpowering grace.
\nYears ago, during childbirth classes with my wife, I asked the instructor, \u201cWhat initiates the moment of movement down the birth canal and out into the world?\u201d Her nonchalant reply was, \u201cIt\u2019s unknown. The time comes. We\u2019re not in control.\u201d It\u2019s like that with the regenerating breath of God\u2019s Spirit\u2014both at conception and birth. The apostle John said, \u201cThe wind blows wherever it pleases\u201d (Jn 3:8). It\u2019s not only the power, invisibility and mystery of air movement that\u2019s in view here but also the wind\u2019s independent, self-willed sovereignty. This quality of wind is evident in the many revisions needed by weather forecasters! The wind bringing birth from above is a symbol of God\u2019s purposeful and specific action which initiates movement. We are reborn not by human willpower but by God (Jn 1:12-13). Behind our believing reception of his Son is God\u2019s birthing Spirit, a divine granting of the right (authority) to become his child. Access to salvation is not a right we possess inherently; it must be lovingly bestowed.
\nWhen a lonely college athlete entered a hotel in New York for a rowdy new-millennium celebration, he was not seeking God. But the wind was blowing that night\u2014even during the music, laughter, foolishness, drinking and dazzling lights. Late that evening, one thought began to grip his mind: I am not right with God. All this is vanity. God is the answer. He couldn\u2019t shake this thought. It seemed such an obvious truth that he began to tell his friends, thinking he had just now found the secret that others must have already realized. Much to his surprise, they had no idea what he was talking about. Some humored him, as you would a na\u00efve child. Others rebuked him, saying he was spoiling their fun with his God talk. Unswayed, he immediately joined a campus Bible study.
\nNow, over two years later, this student has lived out in the wild world of college sports the new life that the wind of God\u2019s Spirit brought to him that night. Startled by his \u201cnonseeker, Damascus road\u201d experience, I explored with him any trace of prior contact with the gospel. We have been able to pinpoint only three things. First, though dropping out of church in high school, he was taught truth through catechism and Scripture in his childhood as a Catholic. Second, there were people in his family who may have prayed for him. Third, a Christian classmate at college who did not know him chose to pray for him that fall. I had also been praying for the lacrosse players. He cannot recall anyone witnessing to him.
\nElecting grace does not operate in a vacuum. The Scriptures are always involved. Yet, God uses various means to accomplish his foreordained ends. The encounter with Christ, the living Word, is inextricably connected with our enmeshment in the written Word. As Peter says, we have been born again \u201cthrough the living and enduring word of God\u201d (1 Pet 1:23). The Holy Spirit acts primarily in conjunction with the written Word. The Holy Spirit\u2019s role was to inspire men to accurately write down the words and actions of the living Word, explaining redemption, and early church history. The Scriptures are what impart the wisdom of salvation to us.
\nFor those who think in linear fashion, it could be put this way:<\/p>\n
Grace to the Rescue
\n1.\tHuman beings exchange the truth about God for a lie and crash. We are \u201ctotaled\u201d and \u201cdis-abled.\u201d
\n2.\tRe-creation (new life) is needed.
\n3.\tAlien (from outside of ourselves) aid is needed.
\n4.\tOur Maker devises a salvation plan involving his Son and the Holy Spirit.
\n5.\tThe Father, unobligated to save any, chooses to save many, not because of any quality in us but because it pleases him. He thus sends his Son.
\n6.\tJesus, the God-Man, provides redemption via keeping perfectly the Father\u2019s law, dying as our substitute sin-bearer and victoriously rising to new life for those given to him (chosen) by the Father.
\n7.\tThe Holy Spirit, following God\u2019s plan, regenerates those given to the Son, granting Christ\u2019s benefits to them.
\n8.\tHaving spiritual new birth, they wholeheartedly respond in repentance and faith, receiving pardon for sin and the gift of a right relationship with the triune Creator by union with Christ.
\n9.\tThey willingly and freely love God because he first loved them, and they choose to do his will.
\nIf you\u2019re visual, think of these images:
\n\u2022\tThe wind blowing so strongly it moves you
\n\u2022\tA child being born\u2014from conception to birth
\n\u2022\tA brilliant light coming on in the dark
\n\u2022\tDrinking water after being dehydrated
\n\u2022\tExpressions of love operating as a catalyst to draw love out of someone
\n\u2022\tSkeletons coming to life
\nThere is a story about a young girl who passionately pursued her hobby of model making. Her delight was a detailed replica of a sailboat. Taking her prized possession to the lake, she gently pushed it out into deeper water. Watching from a distance, she admired its bobbing motion. Unexpectedly a wind came up, and she realized her boat was moving rapidly away. Unable to swim, she watched desperately as it disappeared, its sails torn and masts bent.
\nMonths later, she was passing a store window and saw her boat on display. It was for sale! Breathless, she entered the store and asked the owner to give her back her boat. The owner, unsympathetic to her pleadings, simply said, \u201cIf you want it back, you must buy it back.\u201d The next day she returned and offered a unique other model. Impressed, the owner smiled and said, \u201cIt\u2019s yours.\u201d Now the child realized the boat was twice hers, first by right of ownership, then by right of redemption. So also, a Christian is doubly God\u2019s possession\u2014by creation and by redemption.
\nIn this chapter we have seen God in action. He is grace-full. He is the God of the impossible. In spite of our \u201cuncreation,\u201d he brings \u201cre-creation.\u201d He is the Creator-Redeemer God. You are not your own; you were bought at a price (1 Cor 6:19-20).<\/p>\n
8<\/p>\n
Worship
\nThe Whole-Souled Response to Grace<\/p>\n
THE GREATEST OBSTACLE IN PERSONAL evangelism is fear. Read any book on evangelism, take any training course\u2014they all agree on this. We fear what others will think of us, that they might reject us. Proverbs tells us fear of man is a trap; it immobilizes us. We have all experienced this. So many helps are available, but what will dissolve fear and motivate and sustain evangelism?
\nMost people seem content to live a \u201cgood life,\u201d letting their light shine so others will hopefully figure out the source, rather than initiating conversations on spiritual matters. Being intricately involved in the lives\/needs of those outside the kingdom and telling the outrageous gospel to them is an experience foreign to many. We seem to have bought into the idea that religion is a private affair and we shouldn\u2019t intrude on the beliefs of others. God talk in the public arena has been effectively \u201cgagged.\u201d We may have our personal beliefs that Jesus is the only way, but we cringe at the thought of exposing them. We need to displace our fear of others with a \u201cfear\u201d of Someone else. Our kowtowing to the approval of others must be replaced by a strong desire for the approval of the awesome One and a confidence that I am loved.
\nMotivation for Evangelism: Encountering a Macro-God
\nWhen the shepherd boy David walked into the midst of God\u2019s army he found all of them trembling before the giant Goliath. Their reaction mystified David, who was not infected with their contagion of fear for a moment. Day after day the very people who were to be God\u2019s warriors were dismayed and terrified. They even ran away with fright. But the boy David had a totally different reaction. He wondered who Goliath was that he should defy the armies of the living God\u2014not just God of his fathers (past) but God of the present. Where did David get such conviction? The God who was \u201cunable\u201d to the Israelite soldiers was \u201cable\u201d to David. How could David be so sure? I\u2019ll let him tell the story: \u201cI learned that God is alive while keeping sheep! It was there, when I had to fight off wild animals, that I experienced the reality of God. God enabled me to kill both lions and bears. God is with me. God is alive. God is real. He will not stand for someone defying him, robbing him of his honor. The Lord who delivered me from the paw of the lion and the paw of the bear will deliver me from Goliath! I know it\u201d (paraphrase of 1 Sam 17:34-37).
\nDavid came into a situation where fear had paralyzed others. But he was not afraid. Why? He had personally experienced God\u2019s omnipotence. He had seen him work, even through him. Out of his vital sense of the reality of God, David spoke and acted. David had encountered God, and he could never be the same. The opinions of others made no difference to him. David knew a huge God, a God deserving of adoration and worship. Do you?
\nThe Gospel of John tells the story of a Samaritan woman who went out at midday to draw water. She was used to doing things alone, for she was a social outcast. The other women shunned her and told stories about her. The men avoided her in public lest they be linked to her. (In private it was a different story.) She had a history of marriages\u2014at least five\u2014leaving behind her a landscape filled with broken relationships. The villagers avoided her, and she avoided them. Was she completely hardened to the opinions of others? No. None of us are. What turned this woman from an isolated person into an outgoing witness to others? As she dipped water from a well, she met Jesus and learned to worship. Being thirsty for spiritual water, she drank freely. Jesus was seeking worshipers that day, and he found one\u2014and she ran and found others for him. \u201cMany of the Samaritans from that town believed in him because of the woman\u2019s testimony\u201d (Jn 4:39).
\nBoth David and the Samaritan woman came to a point where what others thought of them was not primary. This change in perspective was not because David was immature and the woman ostracized; rather, it was due to a personal encounter with the living God, an encounter leading to love and adoration\u2014to worship. Powerful worship will energize you to witness. It changes the focus of attention from the opinions of self and others to the greatness of God and his intoxicating love. Throughout the ages, those who gave up their puny self-centeredness and were caught up in God\u2019s work impacted others in evangelism. An experience of worship mobilizes us to witness.
\nMany churches have diminished God by their traditions and by an abbreviated theology. Conforming him to their ideas and culture, they make him a comfortable God. As a result, the gospel is shirked by both novice evangelists and the unevangelized; it is no longer imperative. If evangelism is done at all, ideas about God are vague, fuzzy and often inaccurate. What may have begun as an attempt to relate to nonbelievers by being more loving, relational and personal ends up putting the person at the center, not God. Where is our confidence in the unique inspiration and divine authority of God\u2019s written Word? Do you cower before the contemporary mindset which questions the existence of any overarching, unifying truth (metanarrative)? Are you stymied by the deconstructionists\u2019 conclusion that all communication is meaningless? But they\u2019ve not known the firepower existing in God\u2019s Word, even when encased in human language. Who will tell the truth? Will you become someone who, gripped by grace, lives graciously and leaves an imprint of truth on your friend\u2019s heart and conscience?
\nGod\u2019s language in his book is alive and explosive. Sharper than a two-edged sword, it cuts open the very thought life of people. It exposes and interprets what they think and feel (Heb 4:12). His words are a perfect correspondence with reality, achieving accurate transfer of information with the hearer\/reader. Our macro-God\u2019s words are not restricted even though they are encased in human language. His Word brings reality into being, as at creation when \u201cLet there be\u201d resulted in \u201cAnd it was.\u201d When Jesus spoke two words to a dead man rotting in a tomb, \u201cCome forth,\u201d the man did.
\nAs Christians realize the grand scope of God\u2019s initiative in pouring out grace to nonbelievers, they become excited about God including them in his plan. Grace is active, enabling them to witness. Grace is empowering, enabling the nonbeliever to respond. We are not responsible for producing results. God is\u2014and he will do it. When salvation is clearly seen as God\u2019s work of sovereign saving grace, grace is no longer emaciated, weakened, colorless. Dwelling on divine supremacy in salvation magnifies a grace-exalting God and humbles us. Saving grace means that God is neither coerced nor constrained by our value as humans. He is not obligated to save, but still he does! God is in debt to no one. For non-Christians, grace says their best efforts to be \u201cgood\u201d are failures, for \u201cif [salvation is] by grace, then it is no longer by works; if it were, grace would no longer be grace\u201d (Rom 11:6, emphasis added). The apostle Paul, in writing to believers in Ephesus, was carried away with describing the theology of grace, and he wrote one of the longest sentences in the New Testament (Eph 1:3-14; translators of the Greek have to insert periods to help us read it). This passage of Scripture is stacked with deep theology\u2014and it\u2019s these doctrines of grace that lead Paul into doxology! Exalting God provokes worship.
\nWorship: The Passion for and the Purpose of Evangelism
\nChapter 15 of Luke\u2019s Gospel contains three stories, each involving a search, which reveal that God, by nature, is a seeker of the lost. Jesus\u2019 purpose in coming to earth was to seek and save the lost. The stories share a common climax\u2014celebration, or worship, at finding what was lost. God doesn\u2019t just want workers dutifully doing their tasks. The people must celebrate! The finding of the lost is a catalyst for worship, in both the seeker and the one being found. The doctrine is drama!
\nJesus told a thirsty woman, \u201cYet a time is coming and has now come when the true worshipers will worship the Father in spirit and truth, for they are the kind of worshipers the Father seeks\u201d (Jn 4:23, emphasis added). Changing worshipers of false gods into worshipers of the true God is the purpose of evangelism. We aren\u2019t seeking just \u201cdecisions for Jesus\u201d but awe-inspired worshipers, people who have tasted and seen that the Lord is full of grace and who can\u2019t hold back their joy. Seeker and found, evangelist and new convert join in the dance.
\nWorship creates the passionate motive for evangelism. It\u2019s the high-octane fuel that makes \u201cliftoff\u201d possible. Visualize how large the two fuel tanks are on the space shuttles. A lot of fuel is needed to break free from the downward pull of gravity. So what\u2019s holding you down? The white-hot, flaming fuel of worship will blast you out of your lethargy for the lost. Why? Because worship focuses us totally on a majestic, triumphant Creator-Redeemer, lifting us out of ourselves\u2014our sins, inadequacies, whatever! Fear of people is displaced with fervor. We begin to overflow with concern and love for others, and we are compelled by the compassion of Christ. Worship is our response to his extreme grace.
\nBy comparing worship to a celebration for the lost, I\u2019m not saying worship is just emotion and fun. As in true conversion, the whole person is engaged in worship: mind, emotions, will. The mind fixates on truth, for we are to worship in \u201cspirit and truth,\u201d Jesus said. The truth becomes experiential, not just mental. The core of our being, the heart, is moved upward. The will is moved to desire to submit and serve. We then move outward with the gospel, for we find our delight in the Lord high and lifted up.
\nWorship must be informed by revealed truth, which came to us in inspired words. God\u2019s word revelation both exalts and humbles the mind. The whole trajectory of Christian growth, according to the Bible, is to begin with doctrine and then experience it, rather than starting with our experience, codifying it into a doctrine and then teaching others to adhere to it. The highest use of our mind is to think God\u2019s thoughts. We do not worship an unknown God.
\nThe written Word sets parameters for worship, just as a safety trench encircles a campfire. \u201cWorship God acceptably with reverence and awe, for our \u2018God is a consuming fire\u2019\u201d (Heb 12:28-29). He is not safe; he cannot be approached just any old way in true worship. We no longer stand trembling as those under the old covenant stood before the fiery volcano of Mount Sinai. Rather, new-covenant worship involves the joyful assembly of saints and angels at Mount Zion (Heb 12:18-24). Still, when assembled in our churches on the Lord\u2019s day, we follow God\u2019s prescribed way of worship. I hope you will excuse this small excursion on worship in a book on evangelism. I am compelled to put evangelism in its proper place: it\u2019s number two on God\u2019s agenda. Worship is number one. If churches kept this truth in perspective, a lot of them would be more honoring to God, and significantly more evangelism would be taking place. John Piper, an ambassador for God-centered worship, expresses it this way:
\nMissions is not the ultimate goal of the church. Worship is. Missions exists because worship doesn\u2019t. Worship is ultimate, not missions, because God is ultimate, not man. When this age is over, and the countless millions of the redeemed fall on their faces before the throne of God, missions will be no more. It is a temporary necessity. But worship abides forever.
\nWorship, therefore, is the fuel and goal in missions. It\u2019s the goal of missions because in missions we simply aim to bring the nations into the white-hot enjoyment of God\u2019s glory. The goal of missions is the gladness of the peoples in the greatness of God. \u201cThe Lord reigns; let the earth rejoice; let the many coastlands be glad!\u201d (Psalm 97:1).
\nBut worship is also the fuel for missions. Passion for God in worship precedes the offer of God in preaching. You can\u2019t commend what you don\u2019t cherish. Missionaries will never call out, \u201cLet the nations be glad!\u201d, who cannot say from the heart, \u201cI rejoice in the LORD. . . . I will be glad and exalt in thee, I will sing praise to thy name, O Most High\u201d (Psalm 104:34; 9:2). Missions begins and ends in worship. . . .
\nCompassion for the lost is a high and beautiful motive for missionary labor. Without it we lose the sweet humility of sharing a treasure we have freely received. But we have seen that compassion for people must not be detached from passion for the glory of God. John Dawson, a leader in Youth With a Mission, gives an additional reason why this is so. He points out that a strong feeling of love for \u201cthe lost\u201d or \u201cthe world\u201d is a very difficult experience to sustain and is not always recognizable when it comes.
\nDon\u2019t wait for a feeling of love in order to share Christ with a stranger. You already love your heavenly Father, and you know that this stranger is created by Him, but separated from Him, so take those first steps in evangelism because you love God. It is not primarily out of a compassion for humanity that we share our faith or pray for the lost; it is first of all, love for God.
\nGod is calling us above all else to be the kind of people whose theme and passion is the supremacy of God in all of life. No one will be able to rise to the magnificence of the missionary cause who does not feel the magnificence of Christ. There will be no big world vision without a macro God. There will be no passion to draw others into our worship where there is no passion for worship.[1]
\nMeditate on these words from a hymn written in 1774 by a former captain of a slave tradeship.<\/p>\n
Let us love, and sing, and wonder, Let us praise the Saviour\u2019s name!
\nHe has hushed the law\u2019s loud thunder, He has quenched Mount Sinai\u2019s flame;
\nHe has washed us with his blood, He has brought us nigh to God.
\nLet us love the Lord who bought us, Pitied us when enemies,
\nCalled us by his grace, and taught us, Gave us ears and gave us eyes:
\nHe has washed us with his blood, He presents our souls to God.
\nLet us wonder; grace and justice join, and point to mercy\u2019s store;
\nWhen through grace in Christ our trust is, Justice smiles, and asks no more:
\nHe who washed us with his blood, Has secured our way to God.[2]
\nReal Converts Really Worship
\nPicture a woman scurrying through the graying dusk of a small village of rude brick homes. She\u2019s gingerly carrying a small exquisite flask. Heading toward the largest house in town, she sees the flickering candlelight on the large open portico. Many town and synagogue leaders are reclining on expensive mats, talking loudly and eating. A crowd of envious onlookers (the uninvited) hover close by, wanting to see what\u2019s happening. As she nears the house, the onlookers try to stop her, but she presses closer\u2014and walks right into the midst of the dinner at the house of Simon the Pharisee. Her face reflects worry. Her eyes search through the crowd of men. Initially, the men are not aware of her. Another serving girl, they think.
\nThen an ominous silence spreads throughout the crowded courtyard. Men seemed to become uneasy. They look away from her, or down at the huge bowls of common food into which they dip their fingers. Worried looks appear on some of their faces. It didn\u2019t matter what others might think of her. This woman is well known, famous. The Scriptures state the reason for her fame euphemistically: \u201cShe was a woman who had lived a sinful life in that town.\u201d A few men quietly slip out. Others desperately hope she won\u2019t indicate that she knows them.
\nThe woman\u2019s expression markedly changes to relief and joy. She sees the man she is looking for\u2014Jesus. With unusual boldness and seemingly unaware of her impropriety, she goes to him. Standing behind him, she begins to weep. Her hands clutch a glazed alabaster jar that glistens in the candlelight. It is her most valuable possession, for it may contain her savings in the form of very expensive perfume. Noticing that her profuse tears have begun to wet his feet, she kneels, and using her long, loose hair, which is the hallmark of her profession, she begins to wipe them. This progresses into kissing his feet. But no one can call these kisses sensuous. Rather, there is a childlike, adoring quality about them. Then, without hesitation, she takes the thin neck of the perfume jar and tilts it toward Jesus\u2019 feet. An aroma of lilies wafts across the room.
\nAt this point, the men, though relieved she has avoided them, begin muttering louder and louder. Simon is appalled at her insolence. He is also drawing some conclusions about his guest, Jesus, who was the reason for the gathering. It might be more accurate to say Simon is drawing more evidence for a conclusion he has already reached about Jesus. But that\u2019s another part of the story. Jesus, reading Simon\u2019s thoughts\u2014for he has not spoken anything\u2014poses a riddle for him. Simon knows his catechism and quickly gives the correct answer.
\nThen he [Jesus] turned toward the woman and said to Simon, \u201cDo you see this woman? I came into your house. You did not give me any water for my feet, but she wet my feet with her tears and wiped them with her hair. You did not give me a kiss, but this woman, from the time I entered, has not stopped kissing my feet. You did not put oil on my head, but she has poured perfume on my feet. Therefore, I tell you, her many sins have been forgiven\u2014for she loved much. But he who has been forgiven little loves little.\u201d
\nThen Jesus said to her, \u201cYour sins are forgiven.\u201d
\nThe other guests began to say among themselves, \u201cWho is this who even forgives sins?\u201d
\nJesus said to the woman, \u201cYour faith has saved you; go in peace.\u201d (Lk 7:44-50)
\nThe woman in this story illustrates worship as it\u2019s defined by Dr. Edmund Clowney:
\nWorship is what is evoked by the presence of God. It is a response, not a self-initiated, creative activity on our part. Worship is the only activity that can involve the totality of our personality without any residue. All other relationships are partial. Worship is always extravagant: Elders throw down their crowns, Mary pours out precious ointment, people prostrate themselves. We don\u2019t worship for what we can \u201cget out of it.\u201d
\nWorship is the submission of all our nature to God:
\nThe quickening of conscience by His holiness
\nThe nourishment of mind with His truth
\nThe purifying of imagination by His beauty
\nThe opening of the heart to His love
\nThe surrender of the will to His purpose.
\nAll this is gathered up in adoration, the most selfless emotion of which our nature is capable, and therefore the chief remedy for that self-centeredness which is our original sin and the source of all actual sin.[3]
\nThis woman felt compelled to get to Jesus. Why? Because she adored him in a way she had adored no other man. Why? Because He had forgiven her sins\u2014and what a release that was for her! Freed, she became a worshiper. Regenerated, nothing could hold her back from taking this opportunity to honor him. He was nearby, and she wished to show her wonderfully new and pure love.
\nSome translations of this incident are misleading. Was this woman\u2019s love for Jesus what triggered (caused) the forgiveness of her sins? No, it was her love that gave evidence that she already had been forgiven. Probably hearing Jesus\u2019 teaching at some other time, she has abandoned all other rivals for her love and placed all hope in him. The origin of her love for Christ was the experience of a huge debt of sin having been canceled. This caused her to pour out love in an act of adoration and humility. She anoints her Savior King and serves him. Now Jesus speaks words confirming his forgiveness to her. When saving grace grants regeneration, change is inevitable. The recreated person desires to love and therefore wills to show that love. The faith that lays hold of Christ is an active faith. Worship is an intuitive response. Breaking numerous cultural rules did not stop her. One objective was paramount\u2014to honor Jesus and hope he would speak personally to her. Grace made her confident that she was loved and that gave her goose bumps.
\nHer act of worship was also an act of evangelism. She was a witness that Jesus was a Savior of sinners. \u201cThe other guests began to say among themselves, \u2018Who is this who even forgives sins?\u2019\u201d (Lk 7:49). Worship emboldens Christians for witness. Sometimes, such as when unbelievers observe believers in worship, worship is witness. \u201cBut if an unbeliever or someone who does not understand comes in while everybody is prophesying, he will be convinced by all that he is a sinner and will be judged by all, and the secrets of his heart will be laid bare. So he will fall down and worship God, exclaiming, \u2018God is really among you!\u2019\u201d (1 Cor 14:24-25; cf. Lk 17:11-19).
\nGod-Centered Evangelists Worship
\nWhat associations come to our mind when we think of the word evangelist? Many connotations are negative, like entertainer or salesperson. Entertainer evangelists will produce not converts but an audience of observers, taking up space in the pew, waiting to be made happy. Salesperson evangelists will produce not disciples but consumers, shopping haphazardly for the newest religious product. These evangelists and converts continue to be me-centered. But reverent evangelists have learned how to be patient and listen. They realize that God providentially rules in each detail of every day. Therefore the nonbelievers they meet are seen as divine appointments.
\nAttitudes and perspectives learned in worship can transfer into the way we evangelize. The doxological (worshiping) evangelist, therefore, is bold and not as concerned about the opinions of others. Delivered from worrying about others\u2019 opinions, they act for an audience of One. What an amazing witness they are, turning the simple gospel story into a melody. What unbeliever would not be intrigued by such a combination of truth and beauty! From where have such powerful witnessing Christians arisen? They have warmed themselves at the fire of worship before a holy God. Theological insights inspire and when joined to worship sustain evangelistic zeal.
\nWorship focuses and energizes us for witnessing. In the early church the Lord increased the numbers of new worshipers as they worshiped (Acts 2:46-47). Two Christians were singing and praising God. Overhearing truths of the gospel and seeing a demonstration of the Spirit\u2019s power, a man wanted to know how to be saved (Acts 16:25-31)! On another occasion, during worship at the church at Antioch, the Holy Spirit called two of the leaders to missions (Acts 13:1-3).
\nYou cannot get close to the heart of God in worship without hearing his heartbeat for witnessing. When worshipers glimpse the glory of God, they become upset about situations where God is not glorified\u2014and this moves them toward witnessing. \u201cWhile Paul was waiting for them in Athens, he was greatly distressed to see that the city was full of idols\u201d (Acts 17:16). The word for \u201cdistressed\u201d means he had a \u201cparoxysm.\u201d It was a mighty tremor to his heart, a trauma in his spirit. Christians, struck with a view of their high and mighty Lord, have heart attacks when he is defamed.
\nWorship: It\u2019s All About God
\nMy entry into teachings on grace brought me into deeper worship. Instead of theology being cold, intellectual, academic and impractical, a grace gospel was warm, personal, inspiring and satisfying. It was functional, shaping God-honoring methods to fit with the God-honoring gospel I was proclaiming. Worshiping an autonomous and graceful God who gives new birth freed me to be at ease and initiate personal evangelism and maintain evangelistic zeal\u2014two major issues that need to be addressed when helping people witness. Reprogramming Christians to experience the ruling God through worship led to a recognition that much evangelism training focuses on me-centered techniques and a reshaped gospel emphasizing only \u201cwhat\u2019s in it for me.\u201d God-centeredness is the basis for the grace that saves people. Without grace-full God-centeredness, evangelism will evolve into nice people being nice to other people in hope that they will be nice to God, a compromised gospel with a mild God who exists to benefit me. This results in nice \u201cChristians\u201d who are unconverted, not knowing the joy of forgiving and empowering grace, and unready to meet God on that final day.
\nFresh views of God\u2019s sovereignty in our times of individual and corporate worship sensitize us to the honoring of false gods and the dishonoring of the true God. Does it really upset you that in the various world power centers (governments, corporations, universities), God is omitted? My heart breaks as I see the total neglect of God when I walk through a university campus\u2014teachers explaining the marvels of the universe and administrators managing the education of malleable minds with no credit given to God. I especially grieve for internationals, minorities and others who have struggled to obtain the education ticket that claims to be their (and our society\u2019s) salvation. They find that the instruction has been disemboweled of God and any basis for morals and ethics.
\nAs a Christian, when you see this disregard for God in world centers, does it stir you up to witness? When you see a family member or friend turn their back on Jesus, doesn\u2019t it hurt? God is being robbed of his glory. Will you recommit yourself to telling the truth? As you become intentional in witnessing, do you see how your worship times mold your attitude in and approach to evangelism? As a worshiper, you\u2019ve learned to wait patiently and you\u2019ve learned to love. As a worshiper you\u2019ve been humbled, and you\u2019ve grown to hate injustice. As a worshiper you\u2019ve been in touch with a power beyond yourself. Perhaps you could sum up the worship experience by saying, \u201cI\u2019ve been in touch with Reality. Now I reenter my daily world with new eyes and new passion to bring others to the really Real.\u201d
\nWhen the Bible gives us a glimpse into the throne room of heaven, we find one prominent word: holy. Strange winged creatures fly through the air repeating this word three times for emphasis. Both the Hebrew and Greek words for holy mean \u201cseparate.\u201d God\u2019s being, in relationship to us, is totally separate, distinct, dissimilar, awesome. Holy is the only word that could be used as a central, overarching attribute of God. Therefore it might include all attributes as part of his holiness. This concept should awaken in us overwhelming feelings of absolute nothingness, creature consciousness, awe, trembling, entire unworthiness. We are one kind of being; God is totally another kind. The absence of the concept of holiness creates a tremendous barrier to the communication of the gospel. Any explanation of the good news that overlooks the holiness of God will make much of the gospel seem insipid. It is imperative to reestablish in the human conscience the Creator-creature distinction and the subsequent humility which follows. Will you wrestle in prayer, asking the Holy Spirit to press the hot coal of God\u2019s majestic, morally pure holiness against your consciousness and that of friends you witness to?
\nJoin with me in seeking fame for his Name, shouting to God, \u201cYou\u2019re number one.\u201d An experience of worship sustains a passion for evangelism.
\nA psalm written thousands of years ago echoes the cry of believers today.<\/p>\n
Will you not revive us again, that your people may rejoice in you?
\nShow us your unfailing love, O LORD, and grant us your salvation. (Ps 85:6-7)<\/p>\n
I marvel at the \u201ckindness and sternness of God\u201d (Rom 11:22). In trusting submission as a creature to my Creator, I humbly accept that \u201cthe secret things belong to the LORD our God, but the things revealed belong to us and to our children forever, that we may follow all the words of the law\u201d (Deut 29:29, emphasis added). In awe, I relinquish any further attempts to \u201cunscrew\u201d the inscrutable sovereignty of God. I bow before his majesty, worshiping my God, who is God! Will you, reader, do the same?
\nPerhaps this would be an appropriate point in your reading to enter into a time of personal worship.<\/p>\n
Communicating Truthfully and Lovingly
\nCharacter and Communication in Witnessing<\/p>\n
9<\/p>\n
Ordinary Christians Can Witness<\/p>\n
WHEN YOU BEGIN TO SPEAK of Jesus as the way to God, it won\u2019t be long before someone will call you \u201cintolerant.\u201d This label is what we all fear, and its use has become increasingly effective in not just muffling our witness but muzzling it. Like a muzzled dog, we find our gospel bark and bite restrained! Religious harassment has joined the list of crimes against humanity. At the outset of this section on learning to witness, we need to face this dilemma.
\nPluralism and the New Definition of Tolerance
\nWhen a student at the University of Delaware saw the sign outside the office of a Christian campus ministry, she immediately complained to university officials. Under the name of the ministry were the words, \u201cChrist is Lord of the university.\u201d Feeling this was exclusivistic and intolerant language by Christians, she asked for its removal. The university sympathized and felt sorry that she had suffered exposure to this offensive religious concept. \u201cHowever,\u201d they replied, \u201calthough we\u2019d like to protect you from such intolerance, there is nothing we can do, because the office is not on university property, but only adjacent to it.\u201d
\nTolerance is the primary virtue these days. There is much good that has come from affirming diversity and multiculturalism. But in the process, the definition of tolerance has changed, even though the dictionaries don\u2019t yet record it. Webster\u2019s Dictionary defines tolerance as \u201ca fair and objective attitude toward those whose opinions, practices, race, religion, nationality, etc., differ from one\u2019s own.\u201d Toleration is defined as \u201cthe act or an instance of tolerating, especially of what is not actually approved; forbearance.\u201d[1] The new meaning of tolerance has expanded to include the necessity to approve all beliefs, opinions, values, lifestyles. \u201cTo be truly tolerant . . . you must agree that another person\u2019s position is just as valid as your own. . . . You must give your approval, your endorsement, your sincere support to their beliefs and behaviors.\u201d[2]
\nThe new definition of tolerance has made evangelism a negative word in the minds of many people. Now evangelizing is called proselytizing. Although the dictionary definition of this term is mild, meaning \u201cto convert or change beliefs,\u201d it is now linked with actions that are manipulative, pressuring and bigoted.
\nA professor asked his students the question \u201cCan a person\u2019s beliefs and values be criticized without being critical of the person\u2014without attacking the person\u2019s integrity and character?\u201d The vast majority said, \u201cNo,\u201d because, as some students went on to say, \u201cwhat I believe can\u2019t be separated from who I am. To criticize what\u2019s important to someone is to criticize that person.\u201d[3] To question their values is to attack them personally. To disagree with an aspect of their culture or values is to judge them, and this is intolerance.
\nTo begin to understand how to deal with this expanded view of tolerance, it\u2019s helpful to distinguish between three types of pluralism. Philip Ryken, president of Wheaton College in Illinois, summarizes Donald A. Carson\u2019s views about these three types of pluralism.
\nThe first he calls empirical pluralism, by which he means the fact that we live in a diverse society. America is a country of many languages, ethnicities, religions, world views. . . . A second kind of pluralism Carson terms cherished pluralism. Cherished pluralism goes beyond the empirical fact of pluralism to its value. To cherish pluralism is to appreciate it, welcome it, celebrate it, and approve of it. Carson goes on to explain that to celebrate divergent ethnic and cultural heritage is important. A third kind of pluralism is philosophical pluralism. To review: empirical pluralism is a fact, and cherished pluralism values that fact. Philosophical pluralism goes one step further and demands it. . . . It takes the fact of pluralism and turns it into a mind set. It is the ideology that refuses to allow any single religion or worldview to claim an exclusive hold on truth. It denies that there are any absolutes. It insures that all religions and worldviews must be seen as equally valid. . . . Another name for philosophical pluralism is relativism.[4]
\nChristians have no dispute over the fact of empirical pluralism. Christians also agree with cherished pluralism. In fact, we celebrate it, finding prolific examples in the Bible for God\u2019s love for people of all cultures. The worldwide church is a rainbow of colors and cultures. The genuine friendship extended to international students studying in America is one example of Christians putting this belief into practice. As I have come into contact with hundreds of these students the primary comment that I hear is, \u201cIt is the Christian students and the church families that have reached out and cared about me.\u201d And this has come from non-Christians who, though not converted to Christianity, cannot deny this demonstration of nonmanipulative love.
\nBut when it comes to endorsing religious diversity (pluralism), Christians cannot concur. As Dr. Ryken puts it:
\nTo cherish that would mean the death of Christianity. A Christianity that loses its hold on the exclusive claims of Christ ceases to be Christianity at all. However, although Christians cannot cherish religious pluralism they must tolerate it. . . . Christianity insists on religious tolerance.
\nBy tolerance I mean allowing other people to hold and to defend their own religious convictions. Tolerance does not mean that everyone has to agree with everyone else. That would not be tolerance at all. The word tolerance itself assumes disagreement, that there is something to be tolerated. Tolerance thus applies to persons, but not to their errors. . . . Pluralism, rightly understood, respects other people\u2019s convictions. It recognizes that there are important religious issues to be discussed and even argued about. Yet it carries out these arguments with humility and civility. . . .
\nIntolerant Christianity cannot be defended. It is not genuine Christianity at all. . . . Jesus said, \u201cIf someone strikes you on the right cheek, turn to him the other also. . . . Love your enemies and pray for those who persecute you\u201d (Matt. 5:39, 44-45). If that is the kind of love Christians should have for violent enemies, they should have even more love for people who simply hold a different philosophy of life. Tolerance is a virtue, especially for Christians. True Christianity thus preserves a powerful combination that is found nowhere else: tolerance and truth.
\nSome religions and most political philosophies claim to have the truth but are ruthlessly intolerant of those who disagree. They offer truth without tolerance.
\nPhilosophical pluralism, on the other hand, is indifferent to the truth. It provides a pound of tolerance without an ounce of truth. . . . Philosophical pluralism idolizes tolerance while it eliminates the truth, although curiously it also tends to be intolerant of people\u2014for example, Christians\u2014who have strong religious convictions.
\nUltimately Christians reject the demand of philosophical pluralism because they prize both tolerance and truth.[5]
\nJohn Stott comments,
\nWe need to distinguish between the tolerant mind and the tolerant spirit. Tolerant in spirit a Christian should always be, loving, understanding, forgiving and forbearing others, making allowances for them, and giving them the benefit of the doubt. But how can we be tolerant in mind of what God has plainly revealed to be either evil or erroneous? Certainly every right-minded person finds controversy distasteful, and we should studiously avoid argument for argument\u2019s sake. \u201cHave nothing to do with stupid, senseless controversies,\u201d wrote Paul; \u201cyou know that they breed quarrels.\u201d To relish controversy is to have \u201ca morbid craving,\u201d a form of spiritual sickness. Rather, we should shrink from it.[6]
\nOnce again, speaking the truth in love (Eph 4:15) is the calling of Christians. We express truth and love by words like these: \u201cWe love you, but we think you are doing (or believing) what is wrong. We say this not because we are better, but because we think we have all been made by God for his purposes. He has revealed how to live in a way that brings honor to him and true freedom and love to us.\u201d Then we express these same words by actions springing from the Bible\u2019s definition of love found in 1 Corinthians 13: patience and not being easily angered; kindness and lack of rudeness; humility; refusing to keep a scorecard of wrongdoings, yet not approving of evil; refusing to be self-centered in any way, including envying others; seeking to be God-centered and caring for people by communicating hope and trust, enduring with them and protecting them by seeking God\u2019s best until they come to rejoice in the truth.
\nThink of a person to whom you wish to display Jesus Christ in the light of this description of love and truthfulness. As you pray over this, the Lord will show you the steps to take. Stop reacting to outlandish clothing, attitudes, bad language, sexual display and deviance. Ask for God\u2019s eyes to see beneath the outward behavior to the hurt and cry for love, meaning and real life. Weep for them and with them.
\nIf you love a person, you will not act indifferently toward dangerous or destructive beliefs or behavior simply to avoid offending him or her. Yet the new tolerance demands just that sort of indifference.
\nTolerance says, \u201cYou must agree with me.\u201d Love responds, \u201cI must do something harder; I will tell you the truth because I am convinced that \u2018the truth will set you free.\u2019\u201d
\nTolerance says, \u201cYou must approve of what I do.\u201d Love responds, \u201cI must do something harder; I will love you, even when your behavior offends me.\u201d
\nTolerance says, \u201cYou must allow me to have my way.\u201d Love responds, \u201cI must do something harder; I will plead with you to follow the right way, because I believe you are worth the risk.\u201d
\nTolerance seeks to be inoffensive; love takes risks. Tolerance is indifferent; love is active. Tolerance costs nothing; love costs everything.
\nOnce again, Jesus is the supreme example of true Christian love, which is sometimes the antithesis of tolerance. His love drove Him to a cruel death on the cross. Far from being indifferent to the \u201clifestyle choices\u201d of others, he paid the price of those choices with His own life, and lovingly paved the way for everyone to \u201cgo, and sin no more\u201d (Jn 8:11 KJV).[7]
\nWhen the Holy Spirit brings conviction of wrongdoing to a person, we can sometimes be blamed for \u201ccondemning them.\u201d We must then remind others that we are under the same condemnation; we are judged by the same standard. They must go to God about their guilt. We are not their accuser or judge. If our manner has been judgmental, we apologize. But truth wounds in order to heal\u2014just like a surgeon. Be sure that a clear description of the love and hope of God\u2019s forgiveness in Christ is coupled with reminding people of God\u2019s (not our) definition of sin. We\u2019re not saying we have figured out perfectly what\u2019s right and wrong and have a corner on the truth. The Bible is an open book, and it claims to accurately represent what God says about our lives. Tell people to go to the book and to God directly. God, having made us, lovingly gives us instructions on the best way to live.
\nChrist, the Only Way to God
\nBecause of the prevalence of the new definition of tolerance, many Christians are fearful of speaking about the uniqueness of Jesus Christ. The near universal hostility to the \u201cone way to God\u201d teaching of Jesus and the hellish consequences for those who choose another way calls for renewed energy to help floundering Christians to respond in a godly way. We dare not play the victim card. Unless the relativists\u2019 anger is brought on by our pride or belligerence (we then confess our sin), we must remember the promise that persecution is part of our calling. We take the hit and rejoice! Here are some thoughts on getting people to think, not just emotionally react, to the beauty of the exclusivity of Christ.
\nThe very exclusiveness of Christianity is what insures its inclusiveness of all types of people who otherwise would not have any hope for salvation. As many passages in the Bible insist, the biblical God is the one true God and his Son, Jesus Christ, the only true Savior. In the Old Testament God said:
\nTurn to me and be saved, all you ends of the earth; for I am God, and there is no other. (Is 45:22)
\nIn the New Testament, Jesus says, \u201cI am the way and the truth and the life. No one comes to the Father except through me\u201d (Jn 14:6).
\nOn the one hand, Christianity is the most exclusive religion imaginable. It insists that belief in Jesus Christ is absolutely necessary for salvation. Jesus is the only way. You must go to Him to get eternal life.
\nOn the other hand, Christianity is the most inclusive religion possible because it makes salvation accessible to everyone. Salvation is offered for all people through one person. Whosoever believes in Him will not perish. Anyone who receives or believes in Jesus will live forever with God. There are no racial, social, intellectual, or economic criteria that prevent anyone from joining God\u2019s family.[8]
\nThe story of three blind men touching an elephant is often used to make the point that no one religion has a view of the whole picture of truth. One, feeling the leg says, \u201cIt\u2019s like a tree.\u201d Another feeling the ear says, \u201cIt\u2019s like a large fan.\u201d The third, touching the trunk says, \u201cI think it\u2019s a rope.\u201d
\nRavi Zacharias, an expert on comparative religions, was raised in India to be a follower of one of the native religions but instead became a follower of Jesus Christ. Responding to the idea that each religion is a well meant but inadequate attempt to explain the mystery of God, he said this in an interview:
\nThe point is, . . . the parable has already given away the fact that this, indeed, is an elephant! The blind man may tell you it\u2019s a tree, but he\u2019s wrong. It is not a tree or a rope or a fan. The seeing man knows this is an elephant. He knows the truth; his sight has revealed it to him. And Jesus Christ has made it clear that the eternal truths of God may be known. Jesus Christ is the centerpiece of the gospel\u2014in him, all of truth came together. So while there may be aspects of truth elsewhere, the sum total of truth is in Christ. . . .
\nThe problem with the parable is that it assumes the very thing it allegedly disproves\u2014that all blind men are touching an elephant. Yet how do we know they are touching an elephant? Only because the story assumes it.[9]
\nAll other paths to salvation require people to do something. But what if someone cannot perform the obligations necessary\u2014either because of physical, psychological, mental or other handicaps, or because of moral disability? That person is excluded from salvation. Salvation through Christ is obtained not by trying to save yourself (doing) but by trusting what Someone else has done for you. It\u2019s not doing, but done. Jesus Christ grants new life not based on self-effort but as a gift. There is only one way to salvation because there is only one Person who has provided the one solution for humanity\u2019s one (main) problem.
\nIf God exists, wouldn\u2019t he have the right to say how we should come to him? If God created us, is it reasonable that he would leave us on our own only to guess what he expects of us or how we are to worship him? These two questions carry in them certain assumptions about God that a nonbeliever has problems accepting, that is, that God has a claim on his creation. He has absolute rights; ours are only derived from his creation of us in his image. No person has inherent rights. God doesn\u2019t owe us anything. God does what he pleases (although not arbitrarily), and whatever he does is right. There is no \u201cgood\u201d above God to which he must conform. He is sovereign.
\nGod\u2019s sovereignty is the reason why there is no other way to God except through Christ. Not all roads (religions) lead to heaven. Different religions are not roads to the same God under various names. One religion is not as good as another. But to give the above explanation to a nonbeliever will almost guarantee you the label of \u201cbigot.\u201d This question of whether all religions lead to God can never be answered to the nonbeliever\u2019s satisfaction, for the answer involves a submission to the biblical view of God, and that would be tantamount to conversion!
\nAcceptance of our answer of Christ as the only way would also involve the nonbeliever in acceptance of the biblical diagnosis of man\u2019s sickness and cure. The reason Christ is unique and necessary is that he is the only \u201creligious leader\u201d who has provided an answer to humanity\u2019s real problem. Only Christianity teaches that I can do nothing to save myself and that God takes the initiative in salvation. My need is forgiveness and confirmation in righteousness.
\nThere are certain points and illustrations which can be of help in talking with people who are doubting whether Christ is the only way to God.
\nFirst, turn in Scripture to the story of Christ in Gethsemane (Mk 14:32-42). Reading together, explain that the cup was a symbol of his impending death: \u201cFather, . . . everything is possible for you. Take this cup from me. Yet not what I will, but what you will\u201d (Mk 14:36). Then ask, \u201cWhat was the Father\u2019s answer to his Son\u2019s prayer?\u201d There are only three possibilities: (1) He didn\u2019t give an answer. This would be a serious reflection on the character of God in ignoring the fervent need of his Son. (2) He answered, \u201cYes\u2014there are other ways for me to accomplish my purpose in providing salvation for people,\u201d in which case the subsequent death and suffering of Christ on the cross was outside of God\u2019s control and superfluous in accomplishing God\u2019s will. (3) He answers, \u201cNo, there is no other way for sinners to be saved than by means of atonement. You must suffer and die in their stead. The wages of sin is death and someone must bear the penalty.\u201d This, I believe, was the way God answered his Son\u2019s prayer. Christ had already announced his mission of seeking and saving the lost. Even at the searching and fervent request of God\u2019s own Son, it is not possible for there to be any other way back to God. The answer to our original question \u201cIs Christ the only way to God?\u201d cannot be given in terms more forceful than this.
\nSecond, an underlying assumption critics make of Christianity\u2019s uniqueness is that sincerity or intensity of belief can create truth. This is not so. I may be completely sincere when I go to the medicine cabinet at night and grope sleepily for the bottle that will alleviate my son\u2019s suffering. Yet if I grasp the wrong medicine and administer it to him, it could harm (or at least not help) him. Yet I sincerely believed what I gave him was the right medicine! Likewise, a person may be sincere in his religious beliefs, but they may be leading him away from the true God. It is a question of truth, and believing doesn\u2019t make something true, just as unbelief doesn\u2019t necessarily make something false. Faith is not an entity separate from its object; faith is always in something. The validity of faith is determined by its object. I can have all the confidence in the world that a certain chair will hold me up, but if I fail to notice its broken leg, I will go crashing to the floor! The point is, we did not make the rules for how the universe operates. God set up gravity, and whether we like it or not, what goes up will come down. So in the moral realm, to operate in harmony with God\u2019s ways puts us in harmony with him. Breaking these rules brings inevitable consequences. Non-Christians may reject this, but they have no right to redefine Christianity according to their likes. The biblical God is a \u201cgiven.\u201d Christians are not being bigots on this point. We are not at liberty to change clear teachings of God\u2019s revelation.
\nThird, it is naive to say that all religions are alike. For instance, the Muslims\u2019 Qur\u2019an says it is a sin to believe that Jesus is God or that the Trinity exists. This is diametrically opposed to the Bible. \u201cChristianity teaches the existence of the individual believer eternally in fellowship with a personal God. Buddhism and Hinduism profess only to plot the path to final personal absorption into the all (extinction). Tribal religions are polytheistic. Hinduism is pantheistic. Buddhism is atheistic. Among monotheistic faiths, modern Judaism and Islam are as strongly unitarian as Christianity is trinitarian.\u201d[10] People have to choose. More than one can\u2019t be true.
\nThis is not to deny that there may be an element of truth in other religions. Indeed, Christianity explains why this is so. All men, as creatures of God, know something inherently of the true God and adapt somewhat to live in his world (Rom 1:19-22; 2:14-15; Acts 17:28). Therefore, when they manufacture a religion, it will contain some borrowed capital from the biblical God and be ordered in such a way that it to some extent fits in with the real (God-created) world in which all men live. No matter how hard men work to suppress the knowledge of the true God, the works of their own hands will betray them. Therefore, we can learn from and appreciate many elements of other religions. Our problem is that they contradict one another and do not give the solution that is needed. Christianity\u2019s distinctive features can be summarized under three headings:
\nRuin. Other faiths assume our ability to secure and retain God\u2019s favor by our action. A manual of instructions in \u201chow to\u201d is provided. Christ teaches that we are helpless and lost, wholly unable to save ourselves. A drowning person needs a rescuer to swim to him, not a book of swimming instructions.
\nRedemption. Other faiths direct us to follow the teaching of their deceased founders. Christ is risen, and we serve a living Savior who bore the Father\u2019s judgment on our sins.
\nRegeneration. There is no parallel to this in other religions. Christ recreates a new heart in us, and we live united with him in newness of life. Our nature is changed.[11]
\nMany people are attracted to a popular uncommitted attitude in which they profess to \u201cstudy\u201d religions in a detached, neutral way. However, there are some things in life which an observer can\u2019t learn or evaluate unless he does them. You\u2019ll never learn to swim by sitting on the pool\u2019s edge, even if you watch an Olympic champion! Here again, we can witness by pointing people to the true nature of faith as involvement in a commitment on their part.
\nReasoning with People
\nApologetics (the defense of the faith) has much value in witnessing and can be an effective tool to prepare the way for the gospel. All reality testifies to a Creator (Ps 19; Rom 1:20). The validity of Christianity is confirmed through archaeology, history and various sciences\u2014but these are not proofs. For even if we are able to prove from archaeology that Christ died, we are still not able to scientifically prove it was for our sins. Thus, rational evidences (traditional or classical apologetics) are useful but only of limited value.
\nThe most effective apologetic is to admit our presuppositions and show how they make sense of both the real world and the creatures who live in it.[12] We ask unbelievers\u2014we prod them\u2014to look at life through our glasses. We expose their own assumptions to them (for many have unconscious beliefs about the world) and ask them to evaluate how consistently they live out those assumptions. We show them the dead-end and dehumanizing results of their positions. By reading some books on this topic we can get a feel for the trends in our culture and discern the non-Christian assumptions underlying them.[13] We each need to concentrate our study on one area of culture (such as art, science, philosophy or politics) or one trend (such as relativism or humanism). We need to learn how to lovingly take off the protective roof of a false worldview that people have built over their heads to keep God away. We can challenge the idol-manufacturing mind of twenty-first-century people, even those attracted to postmodernism\u2014or whatever comes next.[14]
\nIf we love people, we will desire to understand what they are thinking. Our apologetics will not be just to cross swords with them, but to help. The sharpness of our reasoning can be an ornament to our witness. It can also be a blight, for the danger is to become proud or to extensively \u201cpre-evangelize,\u201d that is, spend all our time preparing a person to hear the gospel. We then feel good about how articulate we are but never get to the point of explaining the work of Christ and urging our listeners to repent and believe. God\u2019s chosen instrument in conversion is his Word, not our reasoning ability. So we must continue to study our culture but at the same time remember that books and films are only one means. We do not have to be intellectuals to analyze our culture. Not only can we become discerning by talking things over with our family and Christian friends, but we can put ourselves in crosscultural situations (spend time with international students, become ghetto-dwellers, visit other countries) and completely secular situations (university courses, activities, jobs) where we can learn firsthand.
\nSpeaking to the Conscience
\nIt is important to know the culture of those we are trying to reach in order to connect them with the truth and beauty of Christ. However, we can overemphasize this and spend too much time analyzing in order to be up-to-date on the latest cultural trends. All people have a conscience. We do not only arouse guilt in others, but by loving care for them, they may glimpse a view of Christ and their deep longings awakened to real love, and a world that\u2019s right side up. Hope stirs. Indifference to religion is the mood in our day. Pricking the conscience gets through. We must educate the conscience even though sinners suppress the truth.
\nGod has built into all of us a point of contact\u2014a sense of the Deity and a sense of responsibility for our moral actions (Rom 2:14-15). This sense may be buried, denied or suppressed but it is there even in avowed atheists. The truth of the gospel fits with the way people are made. Our task is to remind them of what deep down they already know: God exists and has created them to act rightly. When I came to realize the implications of this truth for my personal witnessing, I was liberated almost as much as when I learned of God\u2019s sovereignty in salvation. I saw how much I had going for me every time I transmitted God\u2019s message, for he had put a built-in receptor inside each person. We are to reinforce, educate and illuminate the conscience of unbelievers.
\nAs we touch the conscience, we bring truth alongside people\u2019s lives. Ultimately, the acceptance of the gospel is a moral problem, not an intellectual problem. When people tell me they are atheists, they are not just telling me about the way they think. They also tell me something about the way they live. Jesus accused people of not being willing to come to the light because of hatred in their hearts. The light of Christ exposes their evil deeds, and so they prefer darkness (Jn 3:19-20)\u2014not because they have doubts, but because they love their sin and don\u2019t want to change. In showing people their moral guilt, we are not to leave them in despair nor tell them they are worthless. Hopefully, our witness will show them their guilt and need of forgiveness, not simply their despair and need for an answer. To elicit conviction (which is really a merciful work of the Holy Spirit) is not cruel, but kind. We can repent of guilt, but not of despair.
\nConscience delivers messages (judgments) to us concerning whether an action or attitude of ours is right or wrong. It is like the thud of the judge\u2019s gavel in the courtroom of our conscience when the verdict of acquitted or guilty is rendered.
\nJesus spoke to the conscience of his nonbelieving hearers. He put his finger on a sensitive spot in the Samaritan woman\u2019s heart when he told her to go and call her husband. He shamed Nicodemus when he indicated that as a teacher he should know of spiritual matters. There must have been a sting in the conscience of the moral young man when Jesus told him to stop coveting.
\nPeter\u2019s gospel sermon caused people to feel \u201ccut to the heart,\u201d and they initiated a request for instructions on how to be saved (Acts 2:37). Paul, too, spoke powerfully to the conscience. We find him concluding his testimony to King Agrippa (Acts 26) by saying that he knows the king believes the prophets and by praying that he might be converted. Paul emphasizes that all he did, he did openly (not in a corner). All of Paul\u2019s hearers knew the way he had lived before and after his conversion. He could look straight at the Sanhedrin (Acts 23:1) because his own conscience was clear (Acts 24:16), commending him rather than condemning him. Paul witnessed before Felix about righteousness, self-control and the judgment to come (Acts 24:25\u2014interesting content for evangelism) and his words struck fear in Felix\u2019s heart. In renouncing deception and distortion, Paul states his evangelistic goal: \u201cto set forth the truth plainly we commend ourselves to every man\u2019s conscience in the sight of God. . . . Since, then, we know what it is to fear the Lord, we try to persuade men. What we are is plain to God, and I hope it is also plain to your conscience\u201d (2 Cor 4:2; 5:11).
\nWe realize that only the Holy Spirit can sensitize the conscience and bring conviction, but the Spirit has given us tools in the Ten Commandments, the Sermon on the Mount and other passages that explain true righteousness. It is not that we merely quote these Scriptures to others, but that we incorporate their emphasis into our conversation as we delve into the values of people. As we talk with people, we can move from one area where they feel guilt into all other aspects of their lives, showing them that the Bible\u2019s diagnosis of their need is that they have a sinful nature. The following are some questions to use in appealing to the conscience after we have discussed the gospel. We need to be careful not to use these to manipulate people while remembering that the loving thing is to show others their guilt.
\n\u2022\tAre there things in your life you are not willing to face and have God change?
\n\u2022\tIsn\u2019t the real issue that you can\u2019t face your sin and guilt before God?
\n\u2022\tIf I were to answer all your questions about Christ satisfactorily, would you be willing to come to him? Why not?
\n\u2022\tAssuming that God exists and has created you, don\u2019t you have a responsibility to him? Have you ever thanked him?
\n\u2022\tIf you had recorded in a notebook all your thoughts and judgments of others for the last day, and then lost it, how would you feel?
\n\u2022\tHow do you know what love is\u2014and that you\u2019re not actually running away from it?
\nIn directing unbelievers in how to become Christians (closing with Christ as the Puritans termed it), nothing can be more succinct, theologically accurate and practical than the classic description given in Pilgrim\u2019s Progress by John Bunyan\u2019s character, Hopeful. Listen as Hopeful explains to Christian how he came to believe on the Lord Jesus Christ with Faithful\u2019s help.
\nHe [Faithful] said, \u201cWhy not go to Him and see?\u201d I said that would be presumption. But he said, \u201cNo, for you are invited to come.\u201d Then he gave me a book of the very words of Jesus encouraging me to come; and he said that every dot and iota of that book stood firmer than heaven and earth. I asked him what I must do when I came to Christ. He said I must plead with all my heart and soul to the Father to reveal Him to me. Then I asked him what I must say in my pleading. He said, \u201cYou will find Him on a mercy seat, where He sits all the year long, granting pardons and forgiveness to them that come. You simply say (and mean it with all your heart): \u2018God be merciful to me a sinner. I acknowledge and confess my sinfulness and all my sins. Help me to know and believe in Jesus Christ, for I see that without His righteousness and mercy, and unless I believe in that righteousness and accept His offered mercy, I shall be lost forever. Lord, I have heard that you are a merciful God, and that You have ordained your Son Jesus Christ to be the Saviour of the world, and that You are willing to bestow His goodness and mercy upon a poor lost sinner like me\u2014and I am a wretched, helpless sinner indeed. Lord, now take my sins and give me Your righteousness: magnify Your grace in the salvation of my soul. In Jesus\u2019 name, amen.\u2019\u201d[15]
\nBunyan says that Christ did not reveal himself to Hopeful at first but only as he kept on praying, in the midst of increasing conviction of sin. (See appendix 2 for two resources that may be helpful in evangelism: a contrast of proud versus broken people and a paraphrase of the Ten Commandments.)
\nOur Fears
\nEvangelism is not just for the super-Christian; the Bible is clear that all real Christians have this privilege (Acts 8:1, 4; 2 Cor 5:18-20). I could have said responsibility instead of privilege, but our personal experience of sovereign and free grace turns duty into love, responsibility into privilege. Some may have gifts which especially suit them to this task\u2014facility of speech, ease of meeting people and so on. Yet if we think we possess no \u201cgift of evangelism,\u201d we could come to the false conclusion that we have no responsibility to witness. I am not sure what the gift of evangelism is, but I have a feeling that with God\u2019s help many people can be gifted in this area, since all are called to witness.
\nMuch has been written and said to try to motivate Christians to witness. Later I will mention some reasons why our motivation is often weak. Actually, if people do not have the desire, there is no use trying to train them. We might try, instead, giving them a strong dose of teaching on justification by faith. Unmerited mercy softens cold hearts.
\nEven motivated Christians, however, will have misgivings as they witness. The basis of these apprehensions is fear. What kind of person has God called us to be as we seek to love and instruct others in the gospel? He wants us to be ourselves. People do not just hear syllables from our mouths; they pick up connotations from our lives. Even our body speaks. Body language (eye contact, stance, hand movements) indicates our interest or disinterest, our patience or impatience. If we are nervous, we will make others uncomfortable too.
\nDo you convey a proud I-have-it-and-you-don\u2019t spirit? Remind yourself that God\u2019s favor toward you is totally unmerited. Are you afraid of mentioning Christ? One of God\u2019s servants had to be reminded who had made his mouth (Ex 4: 11). Another was told not to be ashamed (2 Tim 1:8). You are no better nor worse than they\u2014just a sinner saved by grace. How about your own ignorance and doubts? A sovereign God knows all this. Don\u2019t you realize he will give you the words and will teach you to trust?
\nWe may feel insecure because we\u2019re not sure how people will respond to our message. But we need to face the fact that our gospel is unavoidably offensive to unbelievers. It is the gospel of a crucified Savior. As Paul points out in 1 Corinthians 1, it is a stumbling block and foolishness to others. It makes exclusive claims on its followers in our culture of religious syncretism. The modern mind is offended by concepts like a God who holds absolute sway over our destiny; a God who will hold us accountable for our behavior; a God whose Son is the only person who can sign us up in the book of life; a God who says we must humble ourselves and base our hope on the righteousness of a substitute.
\nWe can also overcome our insecurity by looking to Christ instead of others. I have not always been willing to admit this inherent offensiveness and thus bear the misunderstanding and mockery of others. I would either be silent about the faith, or I would try to paint it up so well that Christ couldn\u2019t help but be attractive. My reason was poor\u2014I didn\u2019t want to look like a fool! My security and self-image desperately needed the acceptance of my peers. I was afraid of what they might think of me.
\nI remember returning home after my first year away at college, anxious to practice what I had learned about witnessing. A close friend of mine to whom I had never said anything about Christ had also just returned from his first year away. I carefully planned an afternoon of swimming so that Rick and I could be alone and talk. Here was the ideal situation for witnessing\u2014and do you know what happened? I never brought up the subject! I felt so bad that night as I confessed my insecurities to God. Later I wrote a long letter to Rick at school. I was finding out the truth that \u201cfear of man will prove to be a snare\u201d (Prov 29:25).
\nOur weaknesses can become the means through which God works in evangelism. Both the Old and New Testaments describe how God\u2019s ministry was carried out by very ordinary people. God met them in their weakness. Jeremiah was young and fearful (Jer 1:4-9), and Paul had to learn that his weakness was a plus factor (2 Cor 12:9-10). Turn your weakness into an asset by owning it in a way that produces humility. (See appendix 1.B.)
\nGod goes before us in each encounter with unbelievers. Knowing him, the God who initiates salvation, calms our fears and removes any reason for timidity or manipulation in a relationship. Along with humility, we can have the other necessary characteristic for witness: boldness. The New Testament evangelists are frequently described as bold (Acts 4:13, 29; 14:3; Eph 6:19-20; 1 Thess 1:5; 2:2). Boldness in prayer preceded boldness in witnessing. We discover we are not to confront people with ourselves but with the risen Christ, placing them in his presence.[16]
\nDuring spring break thousands of American college students flock to Florida for the \u201cFour S\u201d experience: sun, surf, sex and suds (foaming beer). A number of years back I was part of InterVarsity Christian Fellowship\u2019s beach evangelism team. After spending the daylight hours striking up conversations on the beach and preaching from under a large orange umbrella, I decided to scout out where the students went at night.
\nI soon discovered one old motel in the area that was crammed with beds. Arms and legs hung out the screenless windows. I asked the owner if he would mind if our group used the courtyard to play some guitars and try to talk to the students. As you can imagine, anything we wanted to do \u201cto help these crazy kids\u201d was all right with him. I began to make plans.
\nThe next night at dusk I returned with my partners. I was filled with anticipation, since one of my helpers was Paul Little, experienced evangelist and author of many books on the subject. Then I found out he thought it would be a good idea for me to give the talk after we had drawn a crowd by some singing. Looking back on it now, I wonder at my eagerness.
\nIt only took a few minutes for us to realize that things were not going to go our way that night. We were up against two factors we had not considered. First, I had not noticed there was no electric light in the courtyard. Second, since it had rained all day the students had not gone out to the beach but stayed in their rooms. As a result, their drinking had begun about noon. Unfortunately, it was only after I stood up on a picnic table to speak that I realized how dark it was and how drunk they were! I also noticed for the first time the high brick wall that I was backed up against.
\nNot five minutes into my talk, a heckler shouted a question. When I suggested he hold his question until the end, another voice in the crowd took it on himself to shout an answer. A loud argument ensued between two people whom I couldn\u2019t even see. I continued to try to finish my talk. Another question was shouted at me, and then another. Paul, sensing things were a little out of hand, whispered to me that I should walk over and talk to one of the questioners. He would take the other. This dispersed the crowd and all the curiosity seekers left. As one of the students was walking away I heard him ask another in a disgusted voice, \u201cHey, who are those two guys?\u201d The reply that came was in slurred speech, \u201cOh, it\u2019s just Batman and Robin, the boy wonder,\u201d pointing a beer can at us.
\nIt will take boldness to speak of Christ to strangers. Yet often more boldness will be needed to face friends and family than an unruly mob.
\nWholesome in Attitudes and Motivation
\nFollowing the command to make disciples will become the mechanical performance of a duty unless we have had an ongoing experience of Jesus discipling us. We can then talk about the things we have seen and heard (Acts 4:20).
\nWhy then is lack of motivation often a problem? There can be many reasons. If there is unconfessed and unforsaken sin, it would be well to review Psalm 51. Be sure, however, to distinguish between true guilt (breaking God\u2019s standard) and false guilt (going against the customs of others, even the customs of evangelical Christians containing ideas of witnessing generated by humans). If we are waiting for that inner urge before we tell someone the gospel, it will probably never come. Our feelings were not meant to determine our actions. God calls us to obedience, not waiting for a feeling. Selfishness is often at the root of our nonwitness. We do not want to be troubled. Sometimes inexperience or perhaps a bad experience in witnessing can account for a lack of motivation. We can ask friends to share their witnessing experiences, and we can join together in some new attempts. A desire to witness is often caught from another.
\nWe must be ourselves in our evangelism. We need to be honest and admit our hang-ups. How many times have nonbelievers not talked with Christians because they thought the believers were unreal? \u201cYou just couldn\u2019t understand because you never seem to have any problems.\u201d Honesty is often the opening to genuine witness. Why not? Are you afraid God\u2019s reputation will be tarnished? May God grant us a healthy self-forgetfulness at times. It\u2019s in the setting of our weakness that the gem of God\u2019s strength is reflected. We need to be real, be whole.
\nDo we love others? Translated into practical terms, \u201cHow much time do I give to others? Do I spend time only with people who are like me? What do I enjoy most? Would I forgo it to help someone? Am I constantly thinking only of my time, fun and interests?\u201d Love is enterprising and has an inventive genius all its own. Gratitude for God\u2019s grace and a love for Christ spontaneously overflow to those around us.
\nWhy is it that we who have assumed the name of the compassionate one are so lacking in compassion? . . . Without compassion, witness in all its varied forms is ineffective, flaccid, and at times obnoxious. . . . If you are going to involve yourself in the lives and problems of others, you will get your heart broken. You will have to suffer yourself\u2014and not just a little bit! Involvement will mean real personal sacrifice.[17]
\nOur heart must be set on the salvation of others. When this end is not reached, we will be deeply pained. Complacency is a sign of an indifference to even our own salvation. When have we been \u201cmoved with compassion\u201d like our Lord or, like Paul, cried out with our hearts for the salvation of others (Mk 6:34; Rom 9:1-3)?
\nThe glue for Christlike friendship is loyalty and faithfulness. With our culture becoming increasingly mobile (one out of every four people move each year) and fractured (the family, the last model of loyalty and security, is fading), most people end up being very self-centered and lonely. Opposed to this is the biblical picture of love (1 Cor 13) (see appendix 1.J).
\nThe supreme motive in witnessing is to glorify God, to see his perfections manifested through the joyous praises of his redeemed people. If in our heart of hearts this is not our driving force, if our witness is ruled by a lesser motive, we are out of harmony with the plan of salvation. The great aim of divine election is glorification of God (Rom 11:36; Eph 1:12). If we proclaim Christ without this master motive, we work at cross-purposes with both our message and with the Spirit.[18]
\nIn speaking to the Thessalonians, Paul could point to himself and his companions as whole people (1 Thess 2:1-12). Their evangelistic methods were exemplary. Coming in weakness, suffering and at sacrifice to themselves, these evangelists spoke the Word of God boldly amid much opposition. They exhorted others with authority and could boast that their witness did not originate in error, impurity or deceit. Likewise, we are to be God-pleasers, not people-pleasers\u2014for God examines our motivation. Let\u2019s not manipulate his Word to bring people to Christ. Let\u2019s not try to always look good. There should be no flattering speech, no pretext for greed, no seeking of fame. Rather, we are to have gentleness (like a nursing mother cares for her own) and a fond affection, and to impart the gospel (solid truth content) and our own lives (flesh-and-blood incarnation of the truth). Paul and his fellow evangelists fell in love with these people and supported themselves so as not to be a burden. They cared for them like a father for his children.[19]
\nPrayer and the Spirit
\nPrayer for others is the supreme God-ordained method in evangelism. Unless God changes a person\u2019s heart, nothing lasting will be achieved. Prayer is a means of raising dead sinners to life! In the Old Testament, we read of the effect of prayer: God \u201cremembered Abraham [his prayers], and he brought Lot out of the catastrophe that overthrew the cities where Lot had lived\u201d (Gen 19:29). Until we see the incapacity of sinners and our helplessness to save them, we will not commit ourselves to pray; prayer is pleading our helplessness before God.
\nWe should have a sense of expectancy in our prayers. God is willing and able to save a great number of people. We can reverently remind God of his promise and his purpose to build a kingdom. God will use us. Christ has promised to make us fishers of men.
\nWe are to have a sense of longing as we pray. Paul said his heart\u2019s desire and prayer to God for Israel was that they might be saved. He had unceasing anguish and sorrow for unbelievers. Paul told Agrippa boldly of his longing for Agrippa\u2019s conversion. Do we really desire others to be saved?
\nA hidden and deeply spiritual ministry of prayer is needed to back our evangelistic activity:
\nGod will make us pray before He blesses our labors in order that we may constantly learn afresh that we depend on God for everything. And then, when God permits us to see conversions, we shall not be tempted to ascribe them to our own gifts, or skill or wisdom, or persuasiveness, but to His work alone, and so we shall know whom we ought to thank for them. . . . \u201cPray for us,\u201d writes Paul to the Thessalonians, \u201cthat the word of the Lord may run and be glorified.\u201d Paul was a great evangelist who had seen much fruit, but Paul knew that every particle of it had come from God. . . . This, to Paul, was an urgent request just because Paul sees so clearly that his preaching can save nobody unless God in sovereign mercy is pleased to bless it and use it to this end. . . . Evangelistic fruitfulness [will not come] unless God also reforms our praying, and pours out in us a new spirit of supplication for evangelistic work.[20]
\nPastor C. John Miller, whom God used greatly in evangelism, missions and revival among Christians, points out two principles of evangelism and prayer. First, Christ is the one who reveals the Father through the outpouring of his Spirit. \u201cNo one knows the Father except the Son and those to whom the Son chooses to reveal him\u201d (Mt 11:27). Second, Christ works according to the prayerful obedience of his people. He gives his Spirit \u201cto those who obey him\u201d (Acts 5:32) so that they may proclaim the gospel with boldness (Acts 4:29; Eph 6:19-20).[21] (See appendix 2.)
\nJ. I. Packer comments,
\nThe knowledge, then, that God is sovereign in grace, and that we are impotent to win souls, should make us pray and keep us praying. What should be the burden of our prayers? We should pray for those whom we seek to win, that the Holy Spirit will open their hearts; and we should pray for ourselves in our own witness, and for all who preach the gospel, that the power and authority of the Holy Spirit may rest on them. \u201cPray for us,\u201d writes Paul to the Thessalonians, \u201cthat the word of the Lord may speed ahead and be honored\u201d (2 Thess 3:1). Paul was a great evangelist who had seen much fruit, but Paul knew that ever particle of it had come from God, and that unless God continued to work both in him and in those to whom he preached he would never convert another soul. So he pleads for prayer, that his evangelism might still prove fruitful. Pray, he pleads, that the word of the gospel may be glorified through my preaching of it, and through its effect in human lives. Pray that it may be used constantly to the conversion of sinners. This, to Paul, is an urgent request, just because Paul sees so clearly that his preaching can save nobody unless God in sovereign mercy is pleased to bless it and use it to this end. Paul, you see, does not hold that, because God is sovereign in saving sinners, therefore prayer is needless, any more than he holds that, because God is sovereign in saving sinners, evangelistic preaching is needless. Rather, he holds that, just because the salvation of sinners depends wholly on God, prayer for the fruitfulness of evangelistic preaching is all the more necessary. And those today who, with Paul, believe most strongly that it is the sovereign agency of God\u2014and that alone\u2014that leads sinners to Christ should bear witness to their faith by showing themselves most constant and faithful and earnest and persistent in prayer that God\u2019s blessing may rest on the preaching of his Word, and that under it sinners may be born again. This is the final bearing of belief in the sovereignty of God\u2019s grace on evangelism.[22]
\nIt is unfortunate that our mental image of an evangelist is often abnormal when compared with Scripture. Instead of our picture of a supersalesman who has stage presence and the gift of gab, we are to be merely humans at home with their Maker and themselves. God\u2019s evangelists are called to be whole (complete, real, balanced, integrated) people. God gives us his Spirit (the Comforter) not to make us comfortable but to make us comforters of others.
\nMy wife, Suzanne, had many unbelieving friends and acquaintances. She met people easily. Her twinkling eyes and welcoming smile broke down barriers. Her friendliness connected with them. During visits to Mark, our eye doctor, he commented, \u201cYou always brighten up my day.\u201d When the Lord surprised her with a diagnosis of pancreatic cancer, a new challenge awaited us. In spite of this, over the next fourteen months she always smiled and listened to the problems of others. Six months after the Lord promoted her to her heavenly home, I sat in a dimly lit room with him for my eye exam. I began to talk of her final week. My words were like photo snapshots of her peacefulness, which was mixed with a sorrowful realization she would not watch our six grandchildren grow up. She spoke with joy of her calm assurance of seeing the smile of her heavenly Father. Unable to speak in her last hours, she would gesture excitably, pointing upward in anticipation of seeing God\u2019s face. At that point he said, \u201cI don\u2019t have confidence about the end of my life like Suzee did. I\u2019m fearful; I don\u2019t want to be alone.\u201d I was shocked. I replied, \u201cThese are serious matters. Can we meet to talk? I\u2019ll come anywhere\u2014your home, a restaurant, my home. You choose.\u201d Grabbing a notebook he scribbled his private phone number.
\nThe following year and a half we met irregularly. Aware of his sinfulness and inability to change, he began to read Scripture and peppered me with questions. My ability to express the gospel succinctly helped him connect the dots of truth he had been hearing in church. The invisible Christ took outline form in his mind, and his call to come was heard. Our witness flowed naturally from what we had become through uniting with Christ. It was not just something we did. A different approach to witness by two people with different gifts: Suzee\u2019s friendliness and genuine faith joined to my explanation of the good news. When the two combined, the gospel came with the Spirit\u2019s power. A winsome life joined with winsome words will win some.<\/p>\n
10<\/p>\n
How to Communicate Personally<\/p>\n
OUR AGE EMPHASIZES THE HOW-TO, the do-it-yourself and the instant\u2014the enthronement of the pragmatic and practical. This usually leads to self- centeredness and relativism. Nevertheless, we do need to take action. As a healthy counterbalance to absorption in theoretical talk. We can become so concerned with understanding what to do that we never get around to doing it! We\u2019ve talked about witnessing; the question now is, with what individuals are you involved? Will you make plans to obey?
\nNo Perfect Methods but Help for Starting
\nIn part one I warned of the danger of losing the gospel and gave an example for recovering it. Part two emphasized the importance of grace in evangelism. In this final part we explore the need to restore a connection between biblical knowledge about evangelism and the actions that result from and are compatible with that knowledge. Action should be the fruit of sound doctrine.
\nWhy is it necessary to consider how we present the gospel? Martyn Lloyd-Jones contends that we cannot assume that those who believe the right way will necessarily present that belief in the right way. Some orthodox believers cannot point to a fruitful work; others seem to get phenomenal results, but those results do not last. Lloyd-Jones explains that these two extremes result from a gap between what a person believes and what he or she actually teaches. We all need to reexamine our evangelism to make sure that we do not simply talk around the gospel or that we are so interested in applying the gospel (getting results) that we slight the theological content, or major on the felt needs of people.[1]
\nThere was a time when I would have avoided any mention of approaches or techniques to use to present the gospel. Now I see this was an overreaction to the abuses of method-centered evangelism. As I have labored both to be a more faithful witness myself, and to train others, I see an undeniable need for good training materials.
\nIt is all well and good for Christians to speak of relational skills and say, \u201cTrue witnessing is the overflow of a full life. You can\u2019t train someone to witness\u2014it\u2019s out of character with the whole idea of witnessing.\u201d Yes, Jesus Christ should just spill over from our lives. But is witnessing only something we are? The Christians I see emphasizing this approach usually have great relational and verbal skills, while most of us do not.
\nAgain and again as I meet Christians eager to witness, I find them asking for help: \u201cHow do I start? What do I say?\u201d I agree that you can find no standard witnessing techniques in the ministry of our Lord. But we are not like him\u2014yet. So we must start with would-be Christian evangelists where they are if we want to help them to witness. As we have seen, this involves instruction in gospel theology. They also need seed methods for how to relate this truth content to non-Christians. We must ask ourselves, What kind of evangelism training will lead to a natural and spontaneous communication of Jesus and ourselves? I believe our ability to witness begins with a view of God and Jesus that will give new Christians a basis for being confident, expectant and comfortable with their humanity. Then we can show that the truth of the gospel frees people, for it has freed us to live differently and speak with conviction (Jn 8:32). As we speak God\u2019s Word we have the promise that our witness is not in vain (Is 55:11).
\nRelational evangelism, in spite of its good intentions, often does not emphasize hearing the word of truth as necessary kindling that the Holy Spirit ignites in regeneration (Rom 10:17). Relational evangelism\u2019s approach can neglect the theological content of the gospel by shifting the focus to the personality and experience of the evangelist. God intends us to be witnesses and has empowered us by the Holy Spirit (Acts 1:8). In our calling to be exhibit A, not only are we to live our joy, but we are also to explain the ingredients of the gospel. Receiving the ingrafted word brings salvation (Jas 1:21).
\nAs we follow Jesus\u2019 exhortation to fish for men, we not only need knowledge of the nature of the fish (the unbelievers) and the nature of our lure (the gospel). For a fishing line you must select a proper weight and hook according to what you are trying to catch. The novice must learn by rote certain methods and principles that sooner or later will become second nature. So too, we need help in choosing methods appropriate to our message and our audience. May we as fishers of men also find our fishing becoming second nature.
\nThe problem of \u201cdropout\u201d from evangelism has been much debated.[2] We will never eliminate it. Yet we should not stop trying, for this is part of being faithful to our calling. The honor of our Savior demands as clear and balanced a witness as possible. Our high view of witnessing derives from our high view of God. Our witness should be consistent with our worship. Yet never are we to trust in the accuracy of our theological expression of the gospel.
\nWhat follows are some suggestions that have been helpful for me and others who desire to witness. Of course, they can be used in the wrong way. We need to pray that God will take away any timidity and give us a spirit of power, love and discernment. Nothing works automatically, but as we obey Jesus\u2019 command to speak of him to others, he will help us find a method that is compatible to our gifts and personality.[3]
\nDifferent People, Different Places
\nWhat is appropriate in some situations and relationships is not appropriate in others. Usually we don\u2019t communicate in the same way to our parents as we do to a stranger. So also in expressing the gospel to parents and strangers we will normally see a difference in approach. Of course, the Holy Spirit will at times lead us differently.
\nI well remember the time I set up a display of Christian books for a fair at a large indoor shopping mall. I thought this would be a good time to catch up on my reading because I was sure nothing much would happen. A stranger came by and within fifteen minutes told me some of his most personal problems. \u201cI don\u2019t know why I\u2019m telling you these things. I haven\u2019t even told my wife,\u201d he said. God\u2019s Spirit opened the way for a very direct witness. Although he moved to a different city shortly thereafter, he followed my suggestion of reading the literature he bought, and he subsequently contacted a pastor. Now he and his family are in God\u2019s kingdom.
\nNormally, we proceed slowly with strangers and even more so with parents. We appreciate the zeal of a young convert who returns home to lecture to his parents on his newfound faith. Of course, what they hear him saying is, \u201cYou didn\u2019t raise me right. I reject you.\u201d We admire the zeal but can see it is ill suited to the situation.
\nJesus provides us with many examples of the different relationships he had with people. He made friends with sinners and witnessed to them (Zacchaeus). He confronted religious people (Nicodemus). Although little is said about it, he certainly carried on a witness in his own home, family and neighborhood. Jesus also spoke to strangers. The remarkable story in John 4 of Jesus\u2019 encounter with the Samaritan woman at the well gives instructive lessons in personal witness. Jesus breaks through several barriers that often stop us cold. He speaks to a woman (sex and cultural barriers of the day), who is a Samaritan (religious and ethnic barriers). He is never condescending but rather asks help of her. Moving from a common concern on the physical level (water, thirst), he develops a conversation about spiritual matters. He never manipulates her nor compromises the truth. He brings her back to the central issue again and again. He is patient, he exposes her unspoken needs, and he speaks to her conscience. He reveals himself to her as Messiah.
\nOur relationships with others can be broken down into these categories:
\n\u2022\tLong-term intimate: family, close friends, roommate
\n\u2022\tLong-term acquaintance: some relatives, neighbors, peers, people at school or work
\n\u2022\tShort-term intimate: friends, business associates, classmates
\n\u2022\tShort-term acquaintance: people met in passing in a store, on a bus, at the beach
\nOur approach in evangelism is probably different according to the relationship. Surely we have a unique responsibility to those in long-term relationships. These people know our faults, and our deeds may well have to precede any words of witness we can speak.
\nWhere most of us need to see our responsibility, however, is in the area of short-term relationships. We don\u2019t take the initiative, so these people are often on their way without hearing anything from us. I believe we have a responsibility to such people. Some of us use our personalities to excuse ourselves for lack of witness in these passing situations: \u201cI\u2019m not an outgoing person. I could never speak to a stranger!\u201d However, all of us are responsible to step out in faith in all of our relationships with people. The point is not that we feel comfortable in witnessing but that we recognize God\u2019s daily providence in bringing each person across our path (see appendix 1.G).
\nOur theology is meant to prod us into new steps of obedience. How well I remember at college studying the book of Romans in my daily quiet time. I poured over the first nine chapters of that book for six months. I memorized most of them. I rewrote them in my own words. I took notes and wrote out questions and answers to each verse. The sovereignty of God humbled me. I had given up words like luck, chance and accident. But as I soaked myself in Scripture, I saw that these non-Christian concepts had not been really uprooted. I came to love the doctrine of providence, God\u2019s supervision of our daily lives. I was not learning a system of doctrine and then imposing it on Scripture. I was following Scripture wherever it led and seeing how it all fit together in beautiful harmony. I was determined that my theology be shaped by all of Scripture\u2014not just certain parts.
\nIn addition to our having a variety of relationships, we meet many different types of people. Various attempts have been made to categorize people needing to be evangelized.[4] Putting people into categories is dangerous if the result is to exclude certain types from evangelism or depersonalize someone. Yet to be able to uncover root attitudes a person holds in common with other unbelievers, and to be able to develop questions and answers accordingly is a great aid in presenting the gospel. Here is a partial list of spiritual classifications for people.
\nThe ignorant and indifferent. This is the largest class of unbelievers. They need to be surprised and challenged to see their folly in throwing away their souls. We can tell them they are like people living in houses without fire insurance. Appropriate passages to present from Scripture would be the parable of the rich fool (Lk 12:13-21) and the woman at the well (Jn 4). We cannot just be gentle with the indifferent. Such people must be confronted and warned. They are to measure themselves by God\u2019s law. If their ignorance is real and not feigned, perhaps we can in meekness patiently instruct them\u2014all the while prodding their conscience and ambushing them with our love.
\nThe self-righteous. There are two types of self-righteous personalities: the nonreligious, who despise the idea of sin, and the nominally religious, whose hearts are like stone and, like the Pharisees, must be broken. Such people must be confronted with their self-righteousness (Mt 5:20; Lk 18:9), shown the difference between external righteousness and sins of the heart (Mt 23:25) and helped to understand that their supposed righteousness is only relative (Lk 18:9-14). We must hold a mirror up to these people to give them a glimpse of their pride.
\nThe synthetic Christians. These people may think they are Christians, but they are not. They need to be shown the nature of regeneration and the evidences of saving faith in 1 John (also Jn 6:60-66; Lk 14:25-33).
\nThe deliberate atheists. The vaunted intellectual problems these people express are often moral problems of the heart (Jn 3:14-20). If they do have real questions, however, these must be dealt with honestly and thoroughly. Jesus invites the skeptic, as he did Thomas, to examine more closely. \u201cHonest answers to honest questions\u201d should be our motto.
\nThe seekers. The last group consists of those who have awakened to their need for spiritual solutions. They possess some conviction of sin and guilt. We point them to Christ and his promises and continue to speak to their conscience. Get them to read passages of Scripture such as Isaiah 53, Psalm 51 and John 3.
\nMany times we must be willing to confront and turn away those (such as cultists) hardened by distorted teaching (2 Jn 7-11; 2 Pet 2). If we can gain a hearing with them, however, we need to keep these points in mind: Be brief and to the point; these people can take up our time unnecessarily by arguing. Be firm and identify ourselves as Bible-believing Christians; they may want to end the conversation right there. Be sure to emphasize grace, as this is a great distinction between our faith and theirs. Every cult member is ultimately relying on his or her own efforts for salvation. Be concerned and share personal experiences of free forgiveness, inner peace and joy found in the love of Jesus. Be careful to not spend too much time alone with cult members; have a mature Christian along. Be ready to give them some literature.
\nIf we were to encourage all Christians to be a light for Christ in the interest group(s) to which they already belong, we might find Christians with more non-Christian friends and more non-Christians seeing and hearing the gospel. The love of God can flow along the channel of our natural interests (e.g., quilting clubs, bowling groups, sports teams, musical groups, community service organizations or ski clubs). We don\u2019t need more evangelistic meetings. People simply need to pray and be intentional in their affinity groups. This also answers the problem of finding time for others since most people are already in some type of secular association. You like what this group does, so be yourself as a Christian. You can actually have fun witnessing.
\nGetting Started
\nAny journey has to begin with the first step. Many of us never witness because we never start. We don\u2019t take the initiative. We are not assertive enough in bringing Christ into the conversation. Perhaps we worry about what others will think of us. This is pride. Remember we make others nervous because we are nervous. We are also often negative in our tone, adopting an unassertive stance: \u201cYou wouldn\u2019t be interested in God, would you? You\u2019re not? (Phew.) I didn\u2019t think so.\u201d (For questions non-Christians ask, see appendix 1.N.)
\nIf you are a gifted conversationalist, you may not have this problem of getting started on sharing the gospel. Of course, you will need to be careful not to rely only on your gifts instead of on the Lord. Most of us cringe inwardly and fumble in our attempts to convey the gospel, yet we should trust God and speak. The only thing we have to lose is our pride! Keep in mind some comments and questions that are natural and will help introduce your subject. We can think through beforehand what we are going to say or ask.
\nFigure 4 depicts three conversations. The circles represent the layers of a person. The arrow shows different ways of conversing with him or her.
\nMost of us tend to talk only about safe, neutral, common things\u2014the weather, food prices and so on. We talk in the outside layer of our lives.
\nPerhaps a few go right to the heart of a person\u2014their most personal thoughts\u2014with almost no introduction. They ask, \u201cAre you saved?\u201d Many well-meaning people have used a hit-and-run approach to evangelism. By the grace of God, in spite of the method used, one in a thousand has come to the Savior. However, we often overlook the nine hundred ninety-nine who are infinitely harder to reach because of this abrasive and blunt approach; and we fail to see that it is in spite of, rather than because of, the method used that the one person has come to know the Lord.[5] How often have you heard someone justify a large outlay of time and money in some evangelistic endeavor by saying, \u201cWell, it was all worth it if one person came to the Lord.\u201d Was it? Maybe ten people would have come to the Lord and many more softened rather than turned away if another approach had been used. We must learn to become assertive without being obnoxious.
\nA better conversation model is to begin with common interests and seek to move deeper into values, attitudes and beliefs. We move gradually yet directly, and with a purpose in mind. Our goal is to touch the conscience. One of the best ways to do this is by developing the art of questioning.<\/p>\n
Figure 4. Three ways to converse about Christ
\nSome questions are better than others. God\u2019s answer will seem irrelevant if we ask questions like, \u201cHow may a person get fulfillment and purpose?\u201d or \u201cWhat about your joy and happiness?\u201d To such me-centered questions, our theological answers that emphasize doctrines like justification will seem involved, academic and depressing. Evangelism is asking the right questions. It is leading them from secondary or misguided queries to the primary issues. We must meet and speak to people where they are, and we must know the gospel thoroughly\u2014especially the focal point of justification by Christ through faith alone. The test of our evangelistic method is a simple question: does it make justification clear? The vital question is for people to know whether they are acquitted by God.[6]
\nConversation Turners
\nEnough for overall principles\u2014here are examples of initiating sentences that might form a bridge into conversation about deeper issues. Some of these may seem awkward at first; nevertheless, we can prepare our own comments beforehand for many recurring circumstances. We don\u2019t need to pray for more opportunities, we just need to be ready to take advantage of the ones already there. Think of common situations you face, and develop your own response (see chart 2). The point of your remark is to help you find out if the Spirit is leading you to present more gospel content. Poor questions are ones that can be answered yes or no and don\u2019t lead into discussion. A good response leaves room for reaction and is open-ended (see appendix 1.I).
\nIn addition to conversation turners, there are also some general questions that open people up. Perhaps you\u2019ve been talking with someone for a while. Why not attempt to move into more important things? Here are some questions I like:
\nWhat is your religious background?
\nHow have your ideas about God changed since (coming to college, getting married, having children, being in this job, the death of your friend, traveling overseas, reading that book, being in the military)?
\nPaul Little, an evangelist with InterVarsity Christian Fellowship for many years, suggested this progression:
\nBy the way, are you interested in spiritual things? . . .
\nWhat do you think a real Christian is? . . .
\nHave you ever personally trusted Christ, or are you still on the way? . . .
\nHow far on the way are you? or Would you like to become a real Christian?[7]
\nJames Kennedy, pastor of a large church, recommends two questions to pinpoint basic issues for many:
\nHave you come to a place in your spiritual life where you know for certain that if you were to die today you would go to heaven?
\nSuppose that you were to die tonight and stand before God and he were to say to you, \u201cWhy should I let you into my heaven?\u201d What would you say?[8]
\nChart 2. Turning Conversations to Christ
\nSituation: Someone complains about developments in the world or among certain people.
\nResponse: \u201cWhy do you think people do such terrible things? What do you think God thinks of that?\u201d<\/p>\n
Situation: Someone you have helped thanks you.
\nResponse: \u201cYou\u2019re welcome. I want to help people. My perspective on life was really changed awhile back by Someone I met . . .\u201d<\/p>\n
Situation: Someone helps you.
\nResponse: \u201cI really appreciate your help. What made you that way? I feel God has called me to be helpful to others too.\u201d<\/p>\n
Situation: You receive a compliment for something you\u2019ve done.
\nResponse: \u201cWhy, thank you, I\u2019ve gotten a new perspective on this since Jesus came into my life. I appreciate people\/my work more knowing who made me and why. \u201c (It is not improper just to say, \u201cThank you.\u201d It was you who did it. God uses you. Don\u2019t fall into an attitude of sickening self-abasement.)<\/p>\n
Situation: Someone asks you what you do.
\nResponse: (Scientist) \u201cI\u2019m involved in figuring out the structure of God\u2019s universe.\u201d(Give a descriptive or functional answer rather than where you work.)<\/p>\n
Situation: A comment is made on the difficulty of raising children.
\nResponse: \u201cWe\u2019re facing problems too. But we\u2019re encouraged by an interesting method that\u2019s quite helpful. We call it \u2018discipline with love,\u2019 and it\u2019s based on the Bible. Have you heard about it?\u201d<\/p>\n
Situation: Someone is telling of their good fortune or luck in a matter.
\nResponse: \u201cDo you think God has a reason for allowing you to experience this good thing? How do you account for the good things that have happened to you?\u201d<\/p>\n
Situation: You\u2019re given too much change after a purchase.
\nResponse: \u201cYou know, at one time I would have kept the money, but Jesus Christ has turned my life around. Are you interested in spiritual things?\u201d<\/p>\n
Sure, these questions may seem a little awkward and forced at times. But how else are we going to find out what the Holy Spirit is doing in someone\u2019s life, especially those we will know only on a short-term basis? I\u2019ve been amazed at how many people are genuinely interested in spiritual things. In contacting some students at random during lunch at a university, many have thanked us for raising spiritual questions by saying, \u201cYou know, I wasn\u2019t aware there were people who could help me with my questions. Since most people don\u2019t talk about religion seriously, I thought I was alone in my search. Thanks for coming by.\u201d
\nConversation with a Direction
\nMany committed Christians flounder in personal evangelism because sharing religious ideas in conversation seems unnatural or forced. In many cases this problem exists because of a compartmentalization in their thinking\u2014a thought-world divided into compartments labeled \u201cgospel,\u201d \u201cart,\u201d \u201cmarriage\u201d and so on. The contents of any one of these compartments is only superficially related to the contents of another. As a result, the gospel seems an intruder in a conversation instead of being an integral part of a dynamic, ongoing dialogue that encompasses the whole of life. The solution to the problem is to eliminate the walls dividing the compartments and to relate religious ideas to ideas about art and marriage and other areas of everyday conversation. In other words, the solution is a unified, comprehensive thought life. Christians who have such a worldview can introduce religious ideas more naturally into a conversation. In a dialogue they can move more easily from the non-Christian\u2019s immediate interests to more abstract levels of thought and from there to issues of a theological nature. For example:
\nNon-Christian. Well, I\u2019ve finally decided. I\u2019m going to major in art.
\nChristian. Great! What made you finally decide on that?
\nNC. Well, I feel it\u2019s the best way to fulfill myself and to bring more beauty into the world.
\nC. That\u2019s interesting. Why do you suppose you have this desire to make beautiful things?
\nNC. That\u2019s hard to answer; but I know how much I enjoy the feeling I have when I make something new and beautiful.
\nC. Yeah, I feel that way sometimes. I\u2019m sure that\u2019s why I write poetry. Do you ever wonder if this striving to make beautiful things means anything? I mean, that it might be an indication of some higher reality beyond the physical world?
\nNC. You mean like a God? I think about that sometimes, but I just don\u2019t know. I think somebody must have designed the beauty in nature.
\nC. That sure makes more sense than thinking everything is here by chance. You know, God didn\u2019t make much of a difference in my life until I understood he is a Creator who . . .
\nThe basic beliefs behind the Christian\u2019s questions are (1) God is infinitely creative. (2) God is the source of beauty. (3) God created people in his image; therefore, we share God\u2019s creativity and yearn for beauty. These beliefs explain for the Christian why people strive to create beautiful things. So if the Christian can make the non-Christian consider the abstract question \u201cWhy do people strive to create beautiful things?\u201d he or she can lead the unbeliever to consider Christian beliefs about the nature of God and the nature of humans.
\nSome non-Christians will immediately be able to discuss abstract questions; most will not. If we can begin with questions about the non-Christian\u2019s experience, we can help the person begin thinking about more abstract (less immediate) questions, and then about theological ones. In discussing theological truths, we can keep the discussion from becoming abstract by showing in our own lives how this truth is applied. Then we can attempt to speak to the conscience as to how he or she could be applying these truths. So in figure 5 the movement of the dialogue is from the outer circle to the center. This is a specific example of how approach C in figure 4 might work.[9]<\/p>\n
Figure 5. Conversational evangelism
\nOnce again we see that witnessing begins with merely being friendly and taking a genuine interest in the concerns of others. Christians who see life as a whole, not as separate unrelated parts, begin to be free to enjoy and explore all aspects of God\u2019s world. These interests lead naturally to a discussion of meaning, values and God.
\nThe Uninterested
\nWhat do we do if people just are not interested? We let them go their way, as Jesus did the moral young man (Lk 18:18-29). We should not feel guilty or embarrassed, even though we are disappointed. It is not failure to recognize and follow the Holy Spirit\u2019s leading. That young man would not bow to Christ\u2019s lordship. Jesus loved him and bore the pain of rejection. So must we.
\nSome me-centered evangelists, on hearing the young man ask about eternal life, would have been sure not to let him escape. After getting him to pray to receive Christ, they would likely ask him to give his testimony within the week. When his spiritual interest declined, he would be regarded as carnal, and earnest Christians would urge another level of Christian duty or a special experience on him. Such people are swept into a Christian group before the Spirit finishes his regenerative work. Thinking they are Christians, these \u201cconverts\u201d move within the Christian community motivated by purely natural desires and remain parked immovably on the pew.
\nGod\u2019s timing is always best. Remember my story of being in a childbirth clinic? The nurse said, \u201cThere isn\u2019t anything you can do to determine the moment of birth. When that baby\u2019s ready, nothing is going to stop him.\u201d God takes over, and the timing is all in his hands. That\u2019s also true in the timetable for the new spiritual birth.
\nWhich is better, to push people hastily into the kingdom of God and give them a false basis for their supposed salvation, or to speak the truth and let them go until God\u2019s good timing is right? We will have both liberty and joy when our witnessing is controlled by faith in God\u2019s sovereignty.
\nWe can picture ourselves as fishermen who throw out the net as often and as wide as possible. Our net is made up of questions and statements about the gospel. As the net entangles a fish (as a person shows an interest in spiritual things), we have an indication that God\u2019s Spirit has gone before us creating interest. We may find that even those who are at first hostile are really being worked on by the Spirit, but they struggle against him\u2014often because they have a conscience that bothers them. A good question to ask is, \u201cWhat has caused you to feel so negative about Christianity?\u201d Then get ready to listen and learn.
\nMost people are not hostile; rather, they are indifferent. They seem happy and content. Does the gospel have anything to say to these people? Must they admit failure before we can relate Christ to them? No. Christ is the source of all our strength and happiness too. The seed idea to plant is, \u201cGod is to be thanked for his goodness to you, and the purpose of his goodness is to bring you to repentance\u201d (see Rom 2:4). It is vital that we present God as holy and the law as absolute. People are never as indifferent as they seem. We need to discover what they are concerned about and then move from this concern to the deepest issues of life.
\nI would say something like this: \u201cYou know there were people with just your attitude in Jesus\u2019 day. Did you know the Bible describes exactly your indifference and the consequences of it? Jesus himself dealt with this attitude on several occasions. Jesus said, \u2018It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners to repentance\u2019 (Lk 5:31-32). Jesus did not come to help those who thought they were well; he would help those who knew they were not well. Jesus admitted that some people thought they had no need of him. \u2018Thanks, but no thanks,\u2019 they said. \u2018I can do perfectly well by myself (with perhaps a little help from my friends),\u2019 was their ingrained attitude. To these people Jesus had nothing to say.
\n\u201cIf a person refuses to admit serious needs or trace their felt needs (lonely, unloved, identity confusion, etc.) to consider a spiritual solution, why would they be interested in a Savior from sin? In this sense Jesus did not come for all\u2014he came only for sinners. You assume you can heal (save) yourself. As long as you are unaware of your needs (either because you are blind to them or because you are too proud) you will be part of those people who in age after age have rejected Jesus as Savior and Lord. Yes, rejected. You can\u2019t be neutral in the presence of a physician who has come to tell you heart surgery is needed. Your rejection of Christ becomes a fact. It is as clear as if you wrote today\u2019s date on a card and the sentence, \u2018I have this day rejected Jesus Christ as my Savior and Lord,\u2019 and signed it.\u201d
\nPersistent indifference to Jesus and his claims is evidence of the completeness of Satan\u2019s bondage. Why? Because Satan\u2019s most effective work is done when he deceives people into thinking all is well. It is far more effective to lull people to sleep in indifference (they can even take pride in their self-sufficiency and open-mindedness) than to have them adopt an openly hostile attitude toward Christ. Their hostility might cause them to wonder at some point why they are so upset if there\u2019s really nothing to Christ. Satan could lose them, for they are awake and fighting! The sleep of complacency is much more effective.
\nI\u2019ve met young men who have reacted to a friend\u2019s engagement with, \u201cI\u2019ll never get married. Look at that fool! He\u2019s really caught now!\u201d No matter how wonderful you tell them that love is, it makes no impression. Of course, the reason they see this exclusive lifetime commitment of marriage as frightful and limiting is that they aren\u2019t in love yet! They haven\u2019t admitted their need for such a love and begun to reach out by returning love. Of course they aren\u2019t ready to give themselves away to obtain another! Marriage (and religion) is conceived as a crutch for the weak. Our culture brainwashes us into thinking that independence is maturity and strength. Dependence\u2014admission of weakness, failure, need of others\u2014is often condemned. Of course, this is sheer pride.
\nIn conclusion, there is very little that can be said to the self-complacent. We can pray for God to humble them. He does this in two ways: he woos us in our blessings and warns us in our tragedies. We can continue to hope that the constancy of our care for the indifferent unbelievers will prick their consciences.
\nOne woman in my church, hearing that I was writing a book on evangelism and thinking that therefore I must be an expert on the topic, built up all her courage to ask me this burning question: \u201cI was told that people were just waiting to hear the gospel and believe. You know, I\u2019ve been trying for years to find all these people who are eagerly awaiting my gospel presentation. Can you tell me where they are?\u201d She, along with many others, had become discouraged. When she was told that \u201cthe fields were white for harvest,\u201d she thought the grain would fall off easily with each evangelistic conversation. But is that what the Lord means when he speaks of the ripe fields?
\nUsing a Summary of the Gospel
\nWe have already seen that evangelism is teaching. In addition, we saw that although the entire Scripture points to Christ and salvation, there are central truths to emphasize in witnessing. Examining 1 Corinthians 15 and the speeches in Acts, we can conclude that there was a fixed pattern in the evangelistic preaching of the early church. Of course the early evangelists were undoubtedly flexible and took into account the background and understanding of their listeners.[10]
\nJesus\u2019 approach was constantly shaped not only by the truth he wished to convey but by the background of the unbeliever. He treated individuals as unique.[11] His approaches to a Jewish rabbi, Nicodemus (Jn 3), and a Samaritan woman with many love affairs (Jn 4) were different. Allowing this variety to stand, we can still see a definite table of contents to the gospel message. The words and actions of Jesus and his encounters with individuals show us God, who is the gospel.
\nIn spite of the abuse to which a gospel outline can be subject, it is a very helpful tool, useful in training Christians about what constitutes the message and thus keeping them on the track when witnessing. A gospel summary is also helpful to a non-Christian who is often totally ignorant of what the Bible teaches. However, any outline that is used mechanically or in a way that doesn\u2019t provide for listening can be harmful. We are to listen, talk and question with a view to understanding a person\u2019s problem and applying the gospel at that point.
\nRunning through a summary of the gospel does not evangelize a person, nor does the use of this tool guarantee your effectiveness, but it can help. For years, I reacted against any rote use of a method. I tried to be personal with others and let them lead the conversation where they wanted it to go. I would bring in Christian truth as I could. This is still a valid approach in some of our relationships. Later, however, I began where they were and kept bringing them back to one element of the gospel (such as the biblical view of God or the biblical definition of sin) in order to leave a message in their conscience. This approach also has its place and can result in a significant contribution to a person\u2019s understanding of the gospel. I did not always cover all the points in a gospel outline or follow their order. But I was sure to define and give synonyms for the Bible terms I used.
\nMany times, however, I have witnessed in a weak way simply because I have not clearly stated my main point\u2014focusing on God as the Creator-Redeemer. The lack of a theistic framework in the minds of most people today makes a statement of our framework necessary for communication. Our ultimate confidence is in the power of God\u2019s Word\u2014the naked gospel message. It is interesting to see that the creeds of the various churches that held to historic and biblical Christianity agree on many major doctrines. This solidarity is a tremendous testimony to the timelessness of the truths in the Bible and to the Bible\u2019s clarity in essential matters.
\nBe open about ways the gospel\/Jesus has begun to change you.
\nBloom Where You Are Planted
\nThe summer after my first year in college, I worked with my father in his tree-care business, which left my nights free. I wanted to use some of this time to share the joy of God\u2019s forgiveness with others. Through InterVarsity and a church near campus, I had grown tremendously in my faith during my freshman year and saw clearly that evangelism was not a spectator sport.
\nMy first thought was of helping an inner-city mission in Baltimore. But it seemed like making a nighttime raid into foreign territory. Then I realized my hypocrisy in driving across town to help others when I had never reached out to those in my own suburban neighborhood. Fear and worry seized me. My conscience nagged me.
\nReluctantly I came to a conclusion. I was to start where God had placed me! My home and my neighborhood were my Jerusalem that summer. I was young and inexperienced. I had never done house-to-house visitation before. I had no idea what to do. How I began to dread Tuesday nights, the time I had set aside to walk those long streets of our community. I clearly remember wishing for a rainstorm! Ours was a small community in which people settled for a good chunk of their lives. Our family was well known and had lived there for thirty years. I found it hardest to go to the doors of people I had known longest.
\nGradually I learned to express myself. I was alone, afraid yet joyful by the end of each evening. I could honestly say I didn\u2019t want their money or church membership. I introduced myself as a neighbor and asked for a few minutes of their time. I learned that I needed to help them understand what was expected of them. So by the third week, I made my request more specific. I asked if I could take five minutes to read a passage from the New Testament (Acts 17:22-34) or the Old Testament (Is 53), since some were Jewish. If the answer was yes, I read the passage aloud. I explained I was doing this because I wanted others to consider Jesus, the God-man who had changed my life. Keeping to my time limit, I ended by asking, \u201cDo you have any questions or comments?\u201d Many did. I always left an appropriate pamphlet or a New Testament.
\nThat experience of joy in witnessing has led me into a lifetime of sharing the gospel, sometimes with close friends and relatives, sometimes with strangers in faraway places\u2014the boardwalk in Ocean City, Maryland; the beaches of Ft. Lauderdale, Florida; New York\u2019s Central Park, Greenwich Village, Washington Square. I\u2019ve been in prisons, migrant camps and in swank resorts on Michigan\u2019s Mackinac Island and Colorado\u2019s town parks. I\u2019ve seen people listen with intensity in Russia, Kazakhstan, Palestine, Israel, South Africa, England, Korea, Japan, Australia, Brazil, Trinidad, Haiti and many European countries. On every continent, truth implanted in the conscience by the power of the Holy Spirit through loving, humble Christians is leading to a spiritual awakening.
\nGod leads Christians as they act. Nothing can substitute for doing. Too long have we followed an individualistic model rather than an apprenticeship model in evangelism. We can get together with a Christian friend, pray together and study the content of the gospel. Then with some good literature we can go out together for one or two hours, door to door or to a place where people congregate. I think I know all the objections coming to your mind\u2014I\u2019ve used every one. But I know none of them hold water. The only thing we can lose is our pride\u2014and that might be a good thing for all of us!
\nSome have made a fetish of this kind of witnessing, calling it \u201ccold turkey,\u201d \u201ccontact\u201d or \u201cone-on-one\u201d evangelism. I prefer the name \u201cpersonal witnessing,\u201d for it is possible to treat strangers as individuals and not be mechanical or impersonal. The value of sharing as much of the gospel as we can with as many people as we can is not measured in numbers of converts. I have not been privileged to be the last link in the chain of witness to very many people. This can lead to knowing that we have obeyed our Lord and have been a reinforcer of his truths to many consciences. The value can be seen in how your experiences of witnessing change your Christian life. The value is in becoming an initiator of conversations about Christ with friends and family.
\nWhat happened to me as I began witnessing? God quickened and deepened a conviction of his sovereignty, a joy that he uses me, a confidence that his Word is true, a desire to forsake my own sins and lead a holy life, a hunger to study the Bible, a fervency in prayer, and a concern and love for others.
\nThe point is not to depend on a program of evangelism that becomes a narrow tradition (e.g., every Monday at 7 p.m. we do our witnessing for the week). Our aim is to use these methods to develop an evangelistic way of life. As I have continued to share the gospel, I am now more aware of people around me. I am friendlier, listen more carefully, ask more leading questions, give away more literature. I am bolder with close friends and relatives, taking advantage of our long-term relationship to help them understand the various points of the gospel, then showing the difference Christ makes in my life and stirring their consciences over a period of time.
\nWe can learn to expect and hope in God and not in ourselves. As we put ourselves in situations we cannot handle, we can watch God work! One reason God may not be real to us anymore is because we are no longer desperate. If the Holy Spirit were taken out of our lives today, what would change? What are we now depending on God to do for us that we could not carry on in our own strength?
\nPractical Effects of Grace-Centered Evangelism
\nFirst and foremost we emphasize God\u2019s grace in our witnessing because it is scriptural. Truth needs no justification. We don\u2019t base our approach to witnessing on pragmatism, saying let\u2019s do it because \u201cit works\u2014just look at the results.\u201d Nevertheless, when the truth of God\u2019s sovereign grace shapes us, our evangelism will be different. Here is a partial list of the effects.
\nGrace-centered evangelists have a big view of God\u2019s role in salvation. Therefore they
\n\u2022\tpray for God\u2019s will to be done, since his purposes are best
\n\u2022\tare bold and less fearful of others
\n\u2022\tare quietly confident, for God has promised to use them
\n\u2022\tare humble, for they know God is taking the lead
\n\u2022\tare filled with love, for it is God\u2019s love that motivates them
\n\u2022\tspeak to the conscience, knowing it is their point of contact
\n\u2022\tare expectant, for God\u2019s purposes will come to pass
\n\u2022\tare patient, trusting in God\u2019s timing to bring new life
\n\u2022\tare persistent, realizing conversion is a process
\n\u2022\tare honest, not hiding any of the hard parts of the gospel
\n\u2022\temphasize truth, not just subjective experiences
\n\u2022\tlift up Jesus, knowing he will draw people to himself
\n\u2022\tuse the law of God to expose people\u2019s inability to save themselves
\n\u2022\twait for the Holy Spirit to give assurance of salvation
\nHow does sovereign saving grace affect non-Christians? Primarily by humbling them. Do-it-yourself religion has been replaced by a call to a done-for-me faith.
\n\u2022\tIt shuts them in to the mercy of God.
\n\u2022\tIt undercuts any possibility of pride.
\n\u2022\tIt reminds them that God is not obligated to help them.
\n\u2022\tIt shows the wonderful nature of God\u2019s unmerited love.
\n\u2022\tIt clarifies that salvation has been done for them, they can only receive.
\n\u2022\tIt prevents them from turning faith into a work they must produce.
\nKey: It highlights regeneration as the solution rather than reformation by self-effort.
\nOur Goal: Disciples
\nEvangelizing is completed people presenting the complete gospel to the complete person. Our goal is not just decisions but disciples and a faithful witness that glorifies God. We do all we can to avoid premature birth and deformed children, trusting God to bring his \u201cfull-term\u201d children into the kingdom. To clarify the difference between decisions and disciples, in chart 3 I have set up a series of contrasts between two evangelistic methodologies that have different goals and therefore conflict in approaches to witnessing.
\nIn chart 3 we see again how imperative right theology is to our evangelistic methodology. Is this being overly precise? No. As one of the Puritans said when rebuked for his conscientiousness, \u201cSir, I serve a precise God!\u201d And as one who follows in the good points of our Puritan heritage, J. I. Packer puts it this way:
\nEvangelism and theology for the most part go separate ways, and the result is great loss for both. When theology is not held on course by the demands of evangelistic communication, it grows abstract and speculative, wayward in method, theoretical in interest and irresponsible in stance. When evangelism is not fertilized, fed and controlled by theology, it becomes a stylized performance seeking its effect through manipulative skills rather than the power of vision and the force of truth. Both theology and evangelism are then, in one important sense, unreal, false to their own God-given nature; for all true theology has an evangelistic thrust, and all true evangelism is theology in action.[12]
\nIn discipleship evangelism, we point non-Christians to Jesus Christ as Savior and Lord. We do not hide the demands of discipleship behind the benefits of salvation. Unbelievers will not, at the point of conversion, understand all the implications of Christ\u2019s lordship. Learning to be an obedient disciple develops through successive crisis experiences that call for repentance and faith throughout the Christian life. Nevertheless, we cannot divide Christ by presenting him as Savior and not as Lord.
\nThe Lausanne Covenant, agreed on by evangelical leaders from over one hundred fifty different nations, says, \u201cThe results of evangelism include obedience to Christ, incorporation into his church and responsible service in the world.\u201d[13] Let\u2019s examine each of these in turn.
\nFirst, if people\u2019s response to the gospel is authentic, it will issue in sincere (not perfect) obedience. True sheep hear and follow the Good Shepherd (Jn 10:4). We can evaluate a profession of faith by its fruits. \u201cWhen God prompts faith, He prompts it in such a way that the believer becomes hungry for Scripture. He wants to live by every word which proceeds from the mouth of God. He desires the pure spiritual milk.\u201d[14]
\nSecond, an authentic conversion will lead to a love for the brethren (1 Jn 3:14-15). A Christian who desires to be a loner is inconceivable in terms of the New Testament. We have been placed in a body and must identify ourselves with the new humanity. We become part of a community of believers and can work out our new adherence to truth and love in our relationships with others. Being part of a local church is not optional.
\nThird, authentic conversion leads to involvement in justice issues. Obedience and holiness are not optional. Paul exhorts people to \u201cprove their repentance by their deeds\u201d (Acts 26:20). He is not teaching works as qualifications for salvation but as evidence of genuine repentance. Faith alone saves; but faith that is alone (unaccompanied by good works) is not saving faith.
\nChart 3. The Goal in Witnessing Affects the Methods
\nME-CENTERED GOALS
\nGOD-CENTERED GOALS<\/p>\n
Decisions, mental assent, immediate responses by repeating a prayer
\nDisciples, conversion of the whole person, conscience moves them to call on God for mercy in their own words<\/p>\n
Get them to agree mentally with certain facts or laws
\nResponsibly teach the gospel clearly, forcefully, patiently<\/p>\n
Show as many advantages as possible
\nBalance the benefits of the gospel with the sacrificial demands of the gospel<\/p>\n
Get them to pray a standardized prayer with you
\nAllow time for prayer in their own words\u2014alone, or as you listen<\/p>\n
Trigger their residual powers for freely choosing God
\nFace them with the impossibility of saving themselves or exercising faith on their own<\/p>\n
Use an outward physical sign to confirm spiritual reality\u2014signing a card, raising a hand, going forward, repeating a prayer
\nEmphasize baptism, partaking of the Lord\u2019s Supper to proclaim his death, changing sinful ways of life<\/p>\n
Challenge their will with adventure, entice their emotions with excitement
\nPresent truth to the mind, call on the will to obey, expect heartfelt emotions to follow<\/p>\n
Give immediate assurance\u2014don\u2019t allow them to doubt their own sincerity
\nLet the Holy Spirit give assurance via subjective inner witness and objective biblical evidence of changed life<\/p>\n
If discipleship is our goal in God-centered evangelism, what do we need to witness? We need a knowledge of others and a knowledge of Scripture. We need to know how people think, rationalize, hurt, hope and desire. Any occasion is one in which we can show our interest in others. Be a friend, a listener, an observer, a questioner, a lover, a proclaimer!
\nD. Martyn Lloyd-Jones sums up our goal in knowing Scripture for evangelism with these wise words:
\nIf you want to be able to present the Gospel and the truth in the only right and true way, you must be constant students of the Word of God; you must read it without ceasing. . . . You must read what I call Biblical theology, the explanation of the great doctrines of the New Testament, so that you may come to understand them more and more clearly. . . . The work of this ministry does not consist merely in giving our own personal experience or talking about our own lives, or the lives of others\u2014but in presenting the truth of God in as simple and clear a manner as possible. . . . We must make time to equip ourselves for the task, realizing the serious and terrible responsibility of the work.[15]
\nIn the words of the Great Commission (Mt 28:19-20), we are to \u201cgo\u201d\u2014not just talk but act; \u201cmake disciples\u201d\u2014not just superficial professors of faith but possessors of the Son; \u201cbaptizing\u201d\u2014not just leaving them on their own but incorporating them into a biblical church; \u201cteaching\u201d\u2014not just offering a few slickly packaged gospel facts but everything in Christ\u2019s commandments. In my opinion, this commission takes precedence over the cultural mandate (Gen 1:28) since the resurrection of Christ.[16]
\nI think of how one student responded to God-centered evangelism. She was part of a team of Christian students working at a large entertainment park. These students had been asked to work at this park for a ten-week period during the summer. There they would have what I had hoped would be a life-changing influence on the other employees. During their off hours we began to build a caring Christian community. We also learned to see God as the Lord of our evangelism. We poured over Scripture passages, discussing God\u2019s role in salvation and our privilege to be his ambassadors. We repented of our shallow views of God, trust in techniques and fear of others. This opened the door in a new way for this girl to witness. In her words, \u201cWhen I came, I thought you were going to teach technique and force me to witness. All you did was open the Bible and give us a big view of the majesty of God. Now that I see him, I want to witness. I feel freed and confident.\u201d
\nA gospel that elevates humans and dethrones God is not the gospel. In God-centered evangelism, there is a return to the royal gospel that exalts God\u2019s grace at every point. The patient teaching of the theology of the gospel in a balanced and full way is greatly needed in our day. Do you want a snapshot of an evangelist in action? Then look at Ezekiel preaching in a cemetery to dry bones and commanding them to come alive (Ezek 37:1-10), or watch Jesus as he stands at the tomb of Lazarus and says, \u201cCome out\u201d (Jn 11:38-44). We are evangelists who trust in the sheer power of God\u2019s Word to raise the dead to life.
\nGod-centered evangelism is a way of life. It does not advocate a method but encourages a knowledge of people and how to apply a macrogospel to the conscience and heart. Witness should be natural, educational and bold. It is something we are, not just something we do. \u201cPersonal witnessing\u201d is the phrase that best describes the evangelistic life to which all of us are called. Will you tell the truth?
\nWake up! Realize you are among those on whom the end of the ages has come. You live in the period between Christ\u2019s first and second coming. Connect your life story with world history (His-story). Ride the tsunami wave of God\u2019s purpose for the universe. Find your role and speak the gospel words given you in the grand drama of redemption. The good news which is entirely about what Someone else has done, not only for us, but also for the renewal of the whole creation. This is what you were made for. It was said of the early Christian believers, \u201cAfter they prayed, the place where they were meeting was shaken. And they were all filled with the Holy Spirit and spoke the word of God boldly\u201d (Acts 4:31).
\nAsk yourself these questions:
\n1.\tDo I know the saving grace of God in my own life? What is the evidence?
\n2.\tAm I daily drawing anew from the fountain of grace by gazing at Jesus?
\n3.\tAre there specific people for whose conversion I am praying, pleading, weeping?
\n4.\tAm I telling them the truths of the gospel? Can I articulate the gospel?
\n5.\tIs my attitude, \u201cLord, I want you to use me to point others to Jesus, so I will initiate the topic with people\u201d?
\n6.\tHow long has it been since I last explained Jesus to someone?
\n7.\tHave I ever been so entranced by the wonder of the gospel of enabling grace that my fear of rejection by others has disappeared?
\nO Breath of Life, come sweeping through us,
\nRevive Thy Church with life and power;
\nO Breath of Life, come, cleanse, renew us,
\nAnd fit Thy Church to meet this hour.
\nO Wind of God, come bend us, break us,
\nTill humbly we confess our need;
\nThen in Thy tenderness remake us,
\nRevive, restore; for this we plead.
\nO Breath of Love, come breathe within us,
\nRenewing thought and will and heart:
\nCome, Love of Christ, afresh to win us,
\nRevive Thy Church in every part.
\nRevive us, Lord! Is zeal abating
\nWhile harvest fields are vast and white?
\nRevive us, Lord, the world is waiting,
\nEquip Thy Church to spread the light.[17]
\nPlans to Obey
\nWill you act upon what you\u2019ve read? Complete the following:
\nBy God\u2019s help, I plan in faith to respond to what I\u2019ve learned about witnessing in the following ways (list what you are going to do, how you hope to do it and when you will begin).
\nClearing My Conscience. What has the quiet voice of God been saying to me? Is there a sin to confess? Is there a relationship that needs to be put right? Anything else?
\nGoals Regarding Non-Christians.What is God calling me to do regarding non-Christians with whom I have a long-term relationship (such as family and friends)? What is God calling me to do regarding those with whom I have a short-term relationship (such as neighbors, classmates, business associates and people met in passing)?
\nGoals Regarding Christians.What is God calling me to do with one other Christian to encourage and practice witnessing? How can I encourage my church or fellowship group to respond to God in evangelism?
\nGoals Regarding Learning the Gospel.When will I begin to learn the gospel so well that I can explain it clearly? How can I make use of the \u201cCome Home\u201d diagram with someone now (see appendix 2)?
\nMake me a captive, Lord, and then I shall be free;
\nForce me to render up my sword, and I shall conqueror be.
\nI sink in life\u2019s alarms when by myself I stand;
\nImprison me within Thine arms, and strong shall be my hand.
\nMy heart is weak and poor until it master find;
\nIt has no spring of action sure; it varies with the wind;
\nIt cannot freely move, till thou hast wrought its chain;
\nEnslave it with Thy matchless love, and deathless it shall reign.
\nMy power is faint and low till I have learned to serve;
\nIt wants the needed fire to glow, it wants the breeze to nerve;
\nIt cannot drive the world, until itself be driv\u2019n;
\nIts flag can only be unfurled when Thou shalt breathe from heaven.
\nMy will is not my own till Thou hast made it Thine;
\nIf it would reach a monarch\u2019s throne it must its crown resign;
\nIt only stands unbent, amid the clashing strife,
\nWhen on Thy bosom it has leant and found in Thee its life.
\n\u2014George Matheson, 1842-1906<\/p>\n
Training Materials for Learning God-Centered Evangelism
\nA. Recommended Books and Websites
\nAn asterisk (*) indicates a must-read resource.
\n\u201c1\u201d indicates basic level reading; \u201c2\u201d indicates advanced.
\nThe Gospel
\n*What Is the Gospel? by Greg Gilbert (Crossway)
\n1 The Gospel According to Jesus by John MacArthur (Zondervan)
\n1 What Is True Conversion? by Stephen Smallman (P & R)
\n1 The Explicit Gospel by Greg Gilbert (Crossway)
\n2 God Is the Gospel by John Piper (Crossway)
\nEvangelism
\n* Evangelism and the Sovereignty of God by J. I. Packer (InterVarsity Press)
\n1 Powerful Evangelism for the Powerless by Jack Miller (P & R)
\n1 Out of the Salt Shaker by Rebecca Manley Pippert (InterVarsity Press)
\n1 The Gospel and Personal Evangelism by Mark Dever (Crossway)
\n1 Marks of the Messenger by J. Mack Stiles (InterVarsity Press)
\n1 Gospel for Real Life by Jerry Bridges (NAVPress)
\n2 Let the Nations Be Glad: The Supremacy of God in Missions by John Piper (Baker)
\n2 Puritan Evangelism: A Biblical Approach by Joel R. Beeke (Reformation Heritage)
\n2 God-Centered Evangelism by R. B. Kuiper (Banner of Truth)
\n2 Today\u2019s Gospel by Walter Chantry (Banner of Truth)
\nDoctrine
\n* Romans: An Interpretive Outline by David Steele, Curtis Thomas and S. Lance Quinn (P & R)
\n1 The Transforming Power of Grace by Thomas Oden (Abingdon)
\n1 Saving Grace by John Cheeseman (Banner of Truth)
\n1 Concise Theology by J. I. Packer (Tyndale House)
\n2 Arminian Theology by Roger E. Olson (InterVarsity Press)
\n2 One Faith: The Evangelical Consensus by J. I. Packer and Thomas C. Oden (InterVarsity Press)
\n2 Amazing Grace by James Montgomery Boice (Tyndale House)
\n2 Repentance by John Colquhoun (Banner of Truth)
\n2 The Old Evangelicalism by Iain H. Murray (Banner of Truth)
\n2 The Beginnings: Word and Spirit in Conversion by Paul Helm (Banner of Truth)
\nAtonement and Justification
\n* The Great Exchange by Jerry Bridges and Bob Bevington (Crossway)
\n1 Justification: Being Made Right with God? by Guy Waters (Christian Focus)
\n2 In My Place Condemned He Stood by J. I. Packer and Mark Dever (Crossway)
\n2 It Is Well: Expositions on Substitutional Atonement by Mark Dever and Michael Lawrence (Crossway)
\n2 Redemption Accomplished and Applied by John Murray (Banner of Truth)
\nContending for the Truth and Preachers of the Gospel
\n* Time for Truth by Os Guinness (Baker)
\n1 Your Mind Matters by John Stott (InterVarsity Press)
\n2 A Place for Truth, ed. Dallas Willard (InterVarsity Press)
\n2 Jonathan Edwards: A New Biography by Iain H. Murray (Banner of Truth)
\n2 George Whitefield: A New Biography by Arnold Dallimore (Banner of Truth)
\n2 Spurgeon: A New Biography by Arnold Dallimore (Banner of Truth)
\n2 Whitefield: Life and Times (2 vols.) by Arnold Dallimore (Banner of Truth)
\nGospel and Our Culture\/Gospel and Social Issues
\n* Telling the Truth by D. A. Carson (Zondervan)
\n1 The Gospel-Driven Life: Being Good News to People in a Bad News World by Michael Horton (Baker)
\n1 Word Versus Deed by Duane Litfin (Crossway)
\n1 Generous Justice by Timothy Keller (Dutton)
\n1 \u201cSocial Justice? Social Gospel?\u201d Modern Reformation, September-October, 2011
\n2 Truth Decay: Defending Christianity Against the Challenges of Postmodernism by Douglas Groothuis (InterVarsity Press)
\n2 The Supremacy of Christ in the Postmodern World, ed. John Piper and Justin Taylor (Crossway)
\n2 The Ethics of Evangelism by Elmer John Thiessen (InterVarsity Press)
\n2 Evangelism: Doing Justice and Preaching Grace by Harvie Conn (P & R)
\nWebsites
\n9Marks Ministries (www.9marks.org)
\nAlliance of Confessing Evangelicals (www.alliancenet.org)
\nDesiring God Ministries (www.desiringGod.org)
\nLigonier (www.ligonier.org)<\/p>\n
B. The Kind of Person God Uses in Evangelism (see chaps. 1, 9, 10)
\nIf you want to be the kind of person God uses in witnessing, study 2 Corinthians 4; 5:11-21. Notice the characteristics of Paul and his ministry by reading slowly twice. Write one application question for your own life for each point.
\n1.\tChristian service and witness is based on our calling, not just our gifts. We are a new person of character (4:1).
\n2.\tAs Christians we don\u2019t lose heart in spite of the spiritual blindness of those we care about or temptations from failure in our personal lives. We don\u2019t resort to deception, pragmatism or water down God\u2019s Word (4:2).
\n3.\tWe put the truth (Christ is Lord) up front and speak to the conscience, hoping to be both a mirror for others to see themselves and a window through which they can see Christ (4:3-4).
\n4.\tOur sight comes from the light that has changed us internally, a knowledge revealed, not figured out by us because we\u2019re smarter or better than others (4:5-6).
\n5.\tGod uses us because we are weak, and therefore any \u201cstrength\u201d that others see must come from outside us\u2014from Christ. We have given up a self-centered life to pass on life to others (4:7-12).
\n6.\tOur newfound belief compels us to express it. Witness is not optional (4:13-15).
\n7.\tWe have a different perspective and look at the present in light of the future (transient vs. permanent). Paradoxically, this makes us more, not less, involved in this world. Also, we now see a reason for suffering (4:16-18).
\n8.\tWe look at people differently\u2014not with the world\u2019s standards but as Jesus saw them. We are driven to love because we have been loved by Christ. We\u2019ve been re-created and given a mission! What does it mean to persuade others? Explain \u201cWhat we are [in our heart] is plain to God and, . . . to the conscience of others\u201d (5:11-13).
\n9.\tChristians not only know the gospel message, they implore people to respond. To understand the meaning of \u201call died,\u201d read Romans 6:1-11 and Galatians 2:20.
\n10.\tCompare your motivation for witnessing with that of Paul. What drives you as a Christian? (Note: It\u2019s not your love for Christ but his love for you.) What does it mean to no longer live for yourself? (2 Cor 5:14-16) Do you see yourself as a new creation in Christ? In what ways?
\n11.\tWhat does it mean for you to be reconciled to God? How are you doing in your ministry of helping others be reconciled to God?
\n12.\tDescribe the duty of an ambassador.
\n13.\tExplain the Great Exchange (our badness for his goodness): \u201cGod made him who had no sin to be sin for us, so that in him we might become the righteousness of God\u201d (5:21).
\n14.\tTry to imagine what it was like for Christ to experience sin. (5:17-21).
\nLook at yourself in light of these two chapters. Ask God to give you continuing encounters with his awesome love so you will have a stronger love for Christ and others. As you enjoy the love of Christ, you will have a growing and genuine faith. An undeniably strong motivation for evangelism will also occur as you see God using you to move others closer to him. First feed on the bread of life yourself, then serve it to others.<\/p>\n
C. Checkup: How Am I Doing in Telling the Gospel? (see chap. 1)
\nUse a separate sheet for answers.
\n1.\tDefine evangelism.
\n2.\tName the four or five main points of the gospel and give at least three subpoints under each. Explain in several sentences what is important to cover under each subpoint, with Scripture references (use a Bible).
\n3.\tWho are the non-Christians you are praying for?
\n4.\tChoose two non-Christians you have talked to about at least one of the main points of the gospel. Which point(s)? Write a brief summary of what you said.
\n5.\tWhat are some of the reasons these people have for not becoming a Christian (from what they\u2019ve told you or what you have observed about them)?
\n6.\tWhat three people do you want to begin (or continue) to talk to about Jesus?
\n7.\tWhat are some reasons you don\u2019t verbally witness more often?
\nNotes: The appendixes contain worksheets and practical tools to use in evangelism. Make use of these in conjunction with the subjects of different chapters.
\nD. Preparing Your Testimony (see chap. 2)
\nThis is your spiritual autobiography. Many Christians do not know the date when God brought them into his kingdom, but this does not mean you have nothing to testify about. Be winsome, honest and wholesome. Never go into detail about sin. After a person has heard your story, will he or she know basic truths about Christ, or only know you better?
\nUse some of the phrases under each heading to help you focus on important things.
\n1. What I was like
\nMy family, friends, interests were . . .
\nMy most important value was . . .
\nMy religious background and attitude about Christ were . . .
\n2. What God used to begin to open my eyes
\nI was awakened to my need by (people, books, circumstances) . . .
\nWhat I thought or noticed (about myself, God) at this point was . . .
\n3. What I saw\/understood
\nThe aspects of the gospel that touched me were . . .
\nI came to understand that Christ . . .
\nI saw my need was . . .
\n4. How Christ has\/is affecting my life:
\nWhat changed was . . .
\nMy desires now are . . .
\nI\u2019m now doing . . .
\nA difficult area of obedience is . . .<\/p>\n
E. Explaining the Doctrine Underlying the Gospel and Evangelism (see chaps. 3-7)
\nThese are diagnostic questions to be used at beginning of study of Tell the Truth to humble and motivate. A Bible and paper are necessary for each person. This exercise can also be used at the conclusion of a course as a test.
\nThis is a review designed for leaders of churches, Christian organizations, missionaries and anyone actively engaged in evangelism or desiring to be. It uses primary questions about basic aspects of the gospel and witnessing. A vague understanding or limited personal experience of certain truths may harm our spiritual growth (the gospel is the foundation for the Christian\u2019s life), as well as hinder our clarity when witnessing to non-Christians, ultimately leading to misleading them. More of a concern, we dishonor God.
\n1.\tIs it an individual\u2019s faith that results in regeneration or is it God\u2019s regeneration of them that results in their faith? (Does our faith precede regeneration or vice versa?)
\n2.\tIf conversion is a process seen from the human standpoint (gestation period) and regeneration is a point or line crossed (moment of birth), what are some of the likely stages in the process preceding regeneration and for the six months following?
\n3.\tWhat is the gospel\u2014the core proclamation, content, message, good news\u2014heralded by the apostles in Acts and elaborated on in Romans 1\u20135 and sections of other epistles? Can you summarize it succinctly, using Bible passages, Jesus\u2019 encounters (stories), contemporary illustrations, examples from your own or others\u2019 lives? Is the gospel of the kingdom of God preached by Jesus in Luke 4:43 (see also Lk 16:16) different from the gospel of Christ as Savior and Lord by the apostles? Explain.
\n4.\tTo whom is the phrase carnal Christians often applied? According to 1 Corinthians 3:1-4, what actions are described as \u201cfleshly,\u201d \u201cworldly\u201d or \u201ccarnal\u201d?
\n5.\tCan you find two other descriptions of worldliness in the text which could be used?
\n6.\tWhat is the function of God\u2019s law, summarized in the Ten Commandments, in evangelism? Which New Testament passages are most appropriate to use in relation to the law?
\n7.\tWhat might we do to help a person avoid making a false profession of faith? How do we discern if a person is \u201cready\u201d (under conviction by Holy Spirit)? What Scriptures describe this?
\n8.\tIt is commonly acknowledged that there are many nominal (in name only) Christians in most nations. What criterion do you use to attempt to discern if someone is a nominal Christian? (We cannot claim certainty about them; only God knows.) What are the marks of saving faith or evidences of true salvation (regeneration) mentioned in Scripture? Where?
\n9.\tWhat might be the best way to initially describe someone who says they just asked God to save them? Examples: They prayed the prayer, received Christ, became a Christian, are born again, made a profession of faith, etc. Which is best: to tell others what they\u2019ve done or let them describe it in their own words? Why?
\n10.\tWhy is trusting in Christ\u2019s life of perfect obedience, keeping God\u2019s law, important for nonbelievers and in discipling new believers? (We are good at explaining the substitutionary death, but is there a sense in which Christ\u2019s life was a substitution too?)
\n11.\tMost nonbelievers continue to try to be better (reformation), relying on self-generated efforts to please God. What can we say to utterly demolish this as the way to salvation? Can you supply Scripture? Illustrations?
\n12.\tDefine evangelism. Do you include results (conversion)? Why or why not? (See 1 Cor 3:5-9.) How does this help us as evangelists?
\n13.\tExplain two phrases: (1) justification by faith, and (2) the righteousness that comes from God (see Rom 1:17; 3:19\u20134:8; 4:18\u20135:2).What is the righteousness of God?
\n14.\tTo what extent are humans affected by sin? Do they have the ability or potential to believe? If not, then why do we tell them to?
\n15.\tWhat do you think of the expression \u201cPreach the gospel, only use words if necessary\u201d?
\n16.\tWhat are the two primary needs or problems everyone has that Christ solved, creating reconciliation with God the Father? Explain\/illustrate these in a way a non-Christian could understand. Can you provide Scripture?
\n17.\tWhy did Christ have to die a bloody death? Define atonement.
\n18.\tFor whom did Christ die? How does your answer affect the way you witness?
\n19.\tHow would you answer a non-Christian who understands the basic content of the gospel and shows evidence of being convicted of his or her need, but hesitates? The person says, \u201cI\u2019ve tried to do this before and my life didn\u2019t change. I can\u2019t make a commitment to Christ because I know myself and I won\u2019t be able to keep it.\u201d
\n20.\tThe common reason Christians don\u2019t speak about Christ is fear of what others will think of them. What has helped you? What is the antidote for overcoming this? What is the deeper issue(s)?
\n21.\tIs there a minimum knowledge of gospel truth needed for conversion? If so, what is it? There are many people who have come to Christ (are born again) with very little knowledge of basic truths of the gospel. Therefore, why should Christians learn a more accurate and comprehensive gospel? What problems could this lead to? How could they be countered?
\nConcluding Thoughts (Read Only After Finishing the Review).The word gospel (euangelion) means \u201cgood news,\u201d a message about something accomplished and is now to be announced, declared, proclaimed, preached. Its content is Jesus Christ: who he is and what he has finished. These words of truth contain amazing power (Rom 1:17) to change a person\u2019s orientation toward God. The person moves from \u201cI try to obey to be accepted\u201d to \u201cI am accepted on the basis of trusting in what Christ has done on my behalf; therefore I obey.\u201d No longer is it the burden of trying to do more, trying harder. Rather, the person experiences peace and joy because \u201call was done for me, and I keep trusting. I\u2019m a child of the Creator-Redeemer God whose Son voluntarily became human and lived the life of perfect obedience that I should have lived, then died the death I deserved. He effected reconciliation with God for me.\u201d
\nHaving been born anew, which is experienced individually\/personally, I then become part of a family of spiritual brothers and sisters, in a new home, the church. Here we live under the authority of our Lord Jesus Christ. Responding in love to his call, we obey our King and model the kingdom of God in all relationships and aspects of life in this world. This kingdom has now begun and will one day arrive in its fullness, beginning a new heaven and earth.[1]<\/p>\n
F. A Theology of Evangelism Methodology (Talk\/Sermon) (see chaps. 3-4)
\nTheological Foundation Stones for Building a Methodology of Evangelism
\nThe Cornerstone
\nThe glory of God is the goal of all the acts of God, therefore evangelistic methods have the same goal.
\n1.\tGod\u2019s character is revealed in Scripture, so we can know the true God and glimpse his glory. \u201cWhat you worship as something unknown [God] I am going to proclaim to you\u201d (Acts 17:23).
\n2.\tGod is glorified when his will is known, so educate others, telling as much of his counsel as possible. \u201cFor I have not hesitated to proclaim to you the whole will of God\u201d (Acts 20:27).
\n3.\tGod is glorified when his plan of redemption is accomplished. \u201cI have brought you glory on earth by completing the work you gave me to do\u201d (Jn 17:4).
\nTherefore, we resist all methods of evangelism that appeal to human glory, which draws glory away from God. We are not indifferent to the benefits that result for us, yet they are not the substance of our message, so we don\u2019t alter our message to make it palatable or manipulate people to produce a response. Our evangelistic method is an extension of our theological view of God, humanity, grace and so on. The life and ministry of Paul serve as a demonstration of these principles. His flexibility is shown in his accommodation to hearers, yet he doesn\u2019t sacrifice the basic message. The time and place of an evangelistic effort may influence the specific content and emphasis of his message. Paul freely evangelized in a variety of settings, such as house-to-house, small group dialogue, group proclamation and individual testimony (Acts 17; 20; 24; 25). Love will always be enterprising, resourceful and creative.
\nBuilding Blocks for Methods of Evangelism
\n1.\tThe glory of God is the goal of all works of God, so our evangelistic methods and motivations should reflect this. \u201cWe have renounced secret and shameful ways; we do not use deception, nor do we distort the word of God. On the contrary, by setting forth the truth plainly we commend ourselves to every man\u2019s conscience in the sight of God\u201d (2 Cor 4:2).
\n2.\tThe primary means that God uses in drawing his elect to himself is the proclamation of the gospel through the Word of God. \u201cGod was pleased through the foolishness of what was preached to save those who believe\u201d (1 Cor 1:21). \u201cThose [not apostles] who had been scattered preached the word wherever they went\u201d (Acts 8:4). \u201cThe Holy Scriptures . . . are able to make you wise for salvation through faith in Christ Jesus\u201d (2 Tim 3:15).
\n3.\tTruth is to be spoken to the mind, depending on the Holy Spirit to illumine the understanding, heart and conscience. \u201cHe chose to give us birth through the word of truth\u201d (Jas 1:18).
\n4.\tHumanity is spiritually impotent for doing anything to achieve salvation until aided by the Holy Spirit. \u201cThe man without the Spirit does not accept the things that come from the Spirit of God, for they are foolishness to him, and he cannot understand them . . .\u201d \u201cNo one can come to me unless the Father who sent me draws him . . .\u201d (1 Cor 2:14; Jn 6:44).
\n5.\tThe ultimate success (regeneration, new birth) depends on the will of God. \u201cSo neither he who plants [gospel seed] nor he who waters is anything, but only God, who makes things grow\u201d (1 Cor 3:7).
\n6.\tGod accomplishes his work of salvation. He sovereignly determines any saving response to the gospel. He also works through appointed means for this end. We are not passive. The nonbeliever seeks fervently, the believer prays, is patient and teaches gospel truths with love. \u201cHow can they hear without someone preaching to them?\u201d (Rom 10:14). \u201cTherefore go and make disciples of all nations\u201d (Mt 28:19).[2]
\nG. Learning to Say What You Mean (see chap. 10)
\nThe Bible talks about boldness and says that our strength comes from the Lord and is manifested in quietness, confidence and love. Yet many Christians have communication traits which are indirect, self-effacing, subservient and obsequious. These qualities can be virtuous, but if they rule our relationships, they result in an unhealthy compliant personality. Nonassertiveness has been mistaken for a Christian virtue. Proper assertiveness is essential for loving, truthful relationships and for witnessing. An abundance of Christians develop a nonassertive character, confusing biblical teaching on submission, giving up our rights and putting others first with a total subordination of their legitimate needs. Women, especially, have been rewarded for being non-confrontational, agreeable, quiet and servile. By not saying what they really think, feel or want, they hide their true selves and bury these things within until the day they explode in things like divorce, suicide, depression, codependency or addictions. To always conform to what others want of you is worldliness. To excuse yourself as \u201cshy\u201d may mean that you focus too much on what others think of you and are overly sensitive.
\nOne of the ways to recognize nonassertive behavior is to ask yourself:
\n1.\tDo I usually respond to what others say or do rather than initiating and being proactive?
\n2.\tDo I apologize or make excuses all the time and put myself down?
\n3.\tDo I avoid conflict with others, fearing their disapproval?
\n4.\tDo I refrain from expressing even my lowest-risk feelings, needs, opinions?
\n5.\tIf I do express my ideas and needs, is it often in such an ingratiating way that others disregard me?
\n6.\tAm I inwardly angry, resentful, frustrated because I later wish I had said or done something?
\n7.\tDo I find myself often saying \u201cyes\u201d when I want to say \u201cno\u201d?
\nIndications of behaving nonassertively are continuing anxiety, dissatisfaction, anger or discomfort after interaction with someone. Your important, legitimate needs are not being met. You\u2019ve become a people pleaser.
\nAggressive behavior is not the solution. That would mean having your needs met by hurting others, clearly expressing your opinions, but humiliating and disregarding others. Some aggressive behavior is subtle: passive aggressors have needs met through silent resistance, stubbornness, sabotage, manipulation.
\nAssertiveness means knowing what you want, appropriately expressing it by communicating honestly and directly. You are able to express your needs, feelings, ideas. You stand up for your rights in ways that do not violate the rights and needs of others. In conflict you cooperate for a solution that will meet the needs of both persons.
\nAt the end of the Bible in the midst of an awesome description of heaven, there is a graphic portrayal of those who will be in eternal hell. The unbelievers, vile, murderers, sexually immoral, occult, idolaters and liars (Rev 21:8). Do you know what heads this list? The cowardly. This stuns me. I think it means that people characterized by fear, not faith, are displeasing to God. Courage, rather than cowering or cringing before others, marks biblical belief. The fear of others is a trap (Prov 29:25).<\/p>\n
H. Being a Good Listener (see chap. 10)
\nIn the movie What About Bob? Bill Murray, suffering from anxiety attacks, asks his psychiatrist how to change. The psychiatrist recommends his book Baby Steps. Later, we find Bill implementing this advice in an outrageous scene where he ties himself to the mast of a sailboat and shouts proudly to his doctor, \u201cI\u2019m sailing! I\u2019m sailing!\u201d
\nHere\u2019s a plan to take some small steps in witnessing by not beginning with what you believe but by learning about the person you are talking to. Simply ask genuine questions arising from a sincere interest to know more about them and the things they enjoy. (You are not initially to talk about yourself or your beliefs.) The best questions flow from what the other person says. Two examples: The person says, \u201cI was born in France.\u201d (You say, \u201cDescribe your memories: family, school, games . . .\u201d). The person says, \u201cI like tennis.\u201d (You say, \u201cI don\u2019t know anything about tennis. How did you learn? What do you like about it? What\u2019s hard? Who do you play with? . . .\u201d). Then invite the person to ask any question about you and your interests.
\nLearn to listen and show real, not pretended, interest in them as one of God\u2019s creations. Be humble and loving, and restrain from talking about yourself for most of the time. You can give your own reasons for doing this. Or you can begin by saying, \u201cI\u2019ve been reading a book that recommended careful listening and asking personal questions, and I thought this would help me get to know others and open up more myself.\u201d
\nIn a later conversation you can ask, \u201cAre you interested in spiritual things?\u201d I have provided some follow-up questions. There are two ways you can present these. Ideally, you would memorize and ask them naturally. Or you can make two copies of the questions and present them this way: \u201cI\u2019ve found some questions that help people discuss their spiritual beliefs. People respond to surveys on political views, but I\u2019m interested in beliefs. Can we both try this?\u201d
\n1.\tWhat\u2019s your religious background? Describe what it was like\u2014both good and bad.
\n2.\tHave your beliefs changed over the years\u2014such as since you were married, had kids, and so on?
\n3.\tWho have you discussed religion or God with? Who would you be comfortable talking with?
\n4.\tDo you believe in God now? What do you think he\u2019s like?
\n5.\tWhat one or two questions would you ask God?
\n6.\tWhat are some ways your beliefs affect the way you live?
\n7.\tDo you think God holds us personally responsible for the wrong things we do?
\n8.\tDescribe what it\u2019s like to experience forgiveness from someone, from God.
\n9.\tWho do you think Jesus Christ is? Why did he have to die to take care of our sin?
\nListening is hard work. It is active, not passive. Listening cannot be faked; it must come from within. It is the way to give quality attention to others and to love them.
\nEvaluate one or two conversations you have had recently in the light of the following ideas about listening.<\/p>\n
POOR LISTENER
\nGOOD LISTENER<\/p>\n
Assumes the subject is uninteresting
\nFinds something interesting in what is said and asks questions<\/p>\n
Focuses on the person\u2019s manner of expression (word choice)
\nFinds the message more important than grammar, sentence structure or wording<\/p>\n
Becomes overstimulated; makes snap judgments
\nListens rationally; evaluates but suspends judgment<\/p>\n
Listens only for the facts
\nListens for the feelings too<\/p>\n
Tries to outline the information
\nNotes patterns, traits, principles and basic ideas<\/p>\n
Fakes attention to the person
\nShows disciplined attention through brief comments, reactions<\/p>\n
Is distracted by surroundings
\nConcentrates by focusing eyes and mind<\/p>\n
Evades grappling with difficult information
\nWelcomes expression of difficult ideas or problems<\/p>\n
Satisfied with only hearing what is first said
\nProbes for the idea, assumption, problem behind the surface words<\/p>\n
Lets emotional words or situations block information flow
\nMaintains emotional control and is unshockable<\/p>\n
Thinks about own response to what is being said
\nThinks about what is being said, and if advice is sought, uses biblical principles<\/p>\n
1. Evaluation of conversation 1:<\/p>\n
2. Evaluation of conversation 2:<\/p>\n
I. Asking Good Questions (see chap. 10)
\nJesus was a master at asking questions (see Jn 3; 4; 9). Sometimes his questions were rhetorical; sometimes they were to expose the other person; sometimes to elicit commitment; sometimes they were used to give new insight.
\nJesus also was constantly listening for the question behind the question. He didn\u2019t directly answer questions but looked for what was behind them. This is how he handled questions like \u201cWho\u2019s right when it comes to worshiping God?\u201d (Jn 4:20). \u201cWhat do I have to do to be assured of living forever?\u201d (Mk 10: 17). \u201cWhy was this man born blind?\u201d (Jn 9:2). \u201cHow can the new birth be true?\u201d (Jn 3:9). We need this same skill in listening. We need to ask ourselves if we have really heard what people are saying when they ask questions or make strong statements.
\nIf we really wish to be friendly and helpful to people, whether we are thinking of group Bible study, personal counseling of Christians, witnessing or raising our children, we need to learn the art of questioning. Here are some principles to keep in mind:
\n1.\tTake every possible chance to ask a searching question, then keep quiet. (When we\u2019re talking, we\u2019re not learning anything.)
\n2.\tOne thoughtful question is worth a dozen interrogative ones. The prod-and-pry approach makes people clam up.
\n3.\tQuestions that come close to people\u2019s true interests get the best answers, provided we are interested.
\n4.\tBe prepared to wait. Sometimes a long silence can be more rewarding than another question.
\n5.\tIn every case, the quality of an answer depends on the quality of attention given by the questioner.
\n6.\tQuestions must spring from honest inquiry, not from attempts at flattery or efforts to manipulate people\u2019s thinking.
\n7.\tQuestions that deal with people\u2019s feelings are more provocative than those that deal with facts. Listen for and encourage all expressions of feeling.
\n8.\tWhat is our motive in asking questions? Are we just leading people on in order to argue or to trap them, or do we really care for them?
\n9.\tAsk questions to help people tell their story, not just about what interests you or things you want clarified.
\nOnly a listening, loving heart can remove the mask we all wear.
\nTest Yourself
\nSome questions seem to close more doors than they open, while others lead to true dialogue. Check the good questions on the following list, and mark the poor ones with a zero.
\n1.\tWhat did you do today?
\n2.\tWould you explain that to me?
\n3.\tHow was the game?
\n4.\tHow do you feel about that?
\n5.\tIs something the matter?
\n6.\tWhat would you have done?
\n7.\tDo you love me?
\n8.\tWhy did you say that?
\n9.\tOh, really?
\n10.\tFor instance?
\nThe odd-numbered questions are poor because they are conversation stoppers, usually answerable in one or two words. The even-numbered questions are good because they call for thought-provoking answers that can send the conversational stone rolling and lead to more questions. They call for explanation and description and can lead to revealing a person\u2019s feelings and values.[3]
\nHelping People Think
\nAsk others to explain their values or view of life. Then be a good listener. Keep these four questions in mind, as developed by James Sire.
\n1.\tWhat do you mean?
\n2.\tHow do you know?
\n3.\tWhat difference has this made in your relationships?
\n4.\tIf you\u2019re wrong, what would be the consequences for you? for others?<\/p>\n
J. Friendship Evangelism (see chap. 10)
\n(Write answers on a separate sheet.)
\n1.\tWhat are characteristics of friendship?
\n2.\tThink of two non-Christian (a, b) and two Christian (c, d) friends. Answer the questions (13-15 do not apply to Christians) in reference to these people. How did you meet them? What is it about them that you appreciate? Have you told this to your friend?
\n3.\tWhat are two of their favorite interests?
\n4.\tHow long have you known them?
\n5.\tHave you ever done anything of a nonreligious nature with them? What?
\n6.\tHave they ever talked with you about a personal problem they are having?
\n7.\tHow have you honestly shared yourself and one of your problems with them?
\n8.\tHow often during each week do you spend time with them? What do you do when you are together?
\n9.\tHow often do you pray for them? Are your Christian friends praying for them?
\n10.\tHave you ever spoken specifically to them about the Lord Jesus Christ?
\n11.\tIdentify an obstacle each of them has to becoming a Christian. What could you say or do about this?
\n12.\tWhat will it cost to be a friend (Phil 2:3-5, 20-21)? What barriers hinder you from giving yourself to others in friendship?
\n13.\tWhat is the relationship between friendship and witness (1 Thess 2:7-12)? What approach to people displays how truly concerned we are to meet their needs (Lk 24:17-19; Prov 18:13, 15)?
\n14.\tWhat was Jesus\u2019 attitude toward people? To what extent was he concerned for his own personal interests and prestige (Mt 9:36; 11:19; Mk 10:45; Jn 10:10-11)?
\n15.\tWhat have you learned about yourself as a friend through this exercise?<\/p>\n
K. Language Barriers (see chap. 10)
\nExplain the following terms in your own words, as if you were talking with someone who had no biblical background. Do not use any of the words listed in any of your explanations. Use synonyms where possible or a short phrase; no long sentences.
\n1.\tlost\u2014
\n2.\tsaved\u2014
\n3.\tborn again\u2014
\n4.\trepent\u2014
\n5.\tjustified\u2014
\n6.\tatonement\u2014
\n7.\trighteousness\u2014
\n8.\tspiritual\u2014
\n9.\tholy\u2014
\n10.\tsin\u2014
\n11.\tsalvation\u2014
\n12.\tsaving faith\u2014
\n13.\tredemption\u2014
\n14.\tbelieve\u2014
\n15.\tGod\u2014
\n16.\tgospel\u2014
\n17.\tthe finished work of Christ on the cross\u2014
\n18.\tinviting Christ into your heart\u2014<\/p>\n
L. Four Role Plays for Learning to Witness (see chaps. 4, 10)
\n1. Practicing the Gospel Diagram \u201cCome Home\u201d (Simplified Version)
\nSetting: Think of a non-Christian friend with whom you have had some opportunity to share certain aspects of Christian truth. This friend, by his or her reactions (confusion, criticism, questions), obviously doesn\u2019t understand what you\u2019re talking about.
\nProcedure: The first person assumes role of a Christian and begins with a statement similar to this: \u201cYou know, we\u2019ve talked about Christianity a couple of times but I get the impression that I\u2019m not communicating what I really mean. Can I give you an overview of where I\u2019m coming from? Perhaps by giving you a framework for some of the pieces of Christianity you can see how it fits together. How about hearing me out\u2014saving your questions till the end?\u201d
\nThe second person assumes role of a semi-interested non-Christian. He or she remains attentive for the presentation, not asking any questions, and concludes by saying, \u201cInteresting. Let me think about this and then we\u2019ll talk.\u201d This person then gives feedback to the Christian on how well they did in expressing themselves.
\nTime: \u201cCome Home\u201d Simplified Version\u201420 minutes. Initially the diagram can be used. Evaluation of presentation\u201410 minutes. Evaluate content, illustrations, body language. Eventual goal is to be able to draw diagram and fill in five points from memory.
\nAdditional ideas: You can switch roles if you add a half-hour. Or you can take another half-hour with the second person asking questions for clarification (not raising objections) instead of only remaining silent during the overview.
\n2. Answering Questions of Non-Christians
\nSetting: There are about a dozen recurring questions that non-Christians ask about the gospel. By beginning to get a handle on how to answer these, you can both help people and steer the conversation back to the real question, \u201cWhat will you do with Christ?\u201d While realizing that often these questions are a smokescreen hiding their real self and needs, nevertheless there are times when they are asked honestly. Pick one of the following questions:
\n1.\tIs the Bible trustworthy?
\n2.\tIs Christ the only way to God?
\n3.\tWhy does a good God allow suffering and evil?
\n4.\tIsn\u2019t one person\u2019s opinion as good as another\u2019s in religion, since no one can really know what is true?
\n5.\tI try to do my best, so won\u2019t my good efforts get me to heaven?
\nProcedure: First person assumes role of non-Christian asking one of the questions. Ask additional questions to clarify as needed. Second person tries to answer them.
\nTime: Dialogue\u201415-minute minimum. Evaluation of answers\u20145 minutes.
\nAdditional ideas: Switch roles for the next 20 minutes. This exercise could also be done in small groups, that is, with a number of others observing the dialogue between two people. Check appendix 1.N.
\n3. Voicing the Objections of Your Non-Christian Friends
\nSetting: Think of a non-Christian friend or relative that you know well enough to know their objections to Christian beliefs.
\nProcedure: First person assumes role of their non-Christian friend, consistently reacting the way the friend would in the ensuing dialogue with a Christian. First person begins by saying, \u201cWell, my problem with Christianity is . . .\u201d Second person plays a Christian. The task is to listen and draw out the non-Christian and seek to answer.
\nTime: Dialogue\u201415-minute minimum. Evaluation of each other\u201410 minutes.
\nAdditional ideas: Switch roles for the next 25 minutes. This is a good situation to include a third person who merely observes what the first two are saying and gives feedback to both.
\n4. Finding Out Someone\u2019s Level of Interest
\nSetting: Your non-Christian friend has been thinking about some of your talks together. He or she has actually started to become interested! But you don\u2019t know how much. How can you find out?
\nProcedure: First person plays role of one of their interested non-Christian friends. They pick one of four possible levels of interest without telling the other person what level is chosen: (1) intrigued enough to read a booklet, (2) interested enough to come to a Bible study, (3) would be willing to meet regularly to talk, (4) wants to find out how to become a Christian. Maintain that level throughout the dialogue. All questions and all statements should be made according to the appropriate level of interest. The goal of the second person is to find out how interested the other one is without immediately asking, for example, \u201cWould you like to come to a Bible study?\u201d
\nTime: Dialogue\u201415 minutes.
\nAdditional ideas: Switch roles. Pray then and there for your non-Christian friends.<\/p>\n
M. Evaluating the Content of a Gospel Presentation (see chaps. 3-4)
\nHere are some questions to raise about the content of an evangelistic statement. As leaders we must develop a taste for weaknesses in a presentation that fails to offer the gospel in its fullness. Check first for some reference to God, man, Christ and response. Then move on to these specific questions.[4]
\n1.\tWas the nature of God defined, or was it assumed that the Christian view of God is understood? The increasing influence of Eastern concepts of deity and the idea of designing your own god require some careful explanation of the biblical God.
\n2.\tIs sin presented as primarily an offense against God or more as a psychological hunger (lack of fulfillment, etc.)? We must stress that God\u2019s law is broken by sin. That is, men not only feel guilty but they are objectively guilty before their Creator. Specific sins have been committed which must be forgiven.
\n3.\tIs sin presented in a way that goes beyond outward sins to the inward sin of idolatry? The average person thinks first of sexual immorality when the word sin is used. We must help them see that human sins arise from a sin nature of rebellion against God. Our independence of God expresses itself in ignoring God as well as in the breach of his commandments (see the great commandment\u2014Mt 22:34-40). Is sin explained as enslaving, addictive?
\n4.\tIs salvation clearly tied to one\u2019s relationship to the living Christ, or could one get the impression that a religious experience, loving thoughts, warm feelings, remorse, joining a church or trying to be good win God\u2019s favor?
\n5.\tIs salvation presented as the restoration of the human-God relationship for all of life or as something rather detached from life\u2019s primary concerns? The stress in the Bible is on serving, loving and being accepted by a holy God now and forever. One must acknowledge God as Creator for life under God to be more than a religious hobby.
\n6.\tIs Jesus Christ presented as the bridge from humans to God or merely as the source of good advice, which if accepted would improve our lives? Involved here is the way in which Jesus is the Savior. He gives us the legal right to come to a holy God (Jn 1:12; Heb 4:15-16; 1 Jn 2:1- 2) because he has paid the penalty for our sin in his death. The teachings of Jesus would be merely an additional burden to us if he did nothing to solve our existing guilt before God and fulfill the obligations of God\u2019s law for us.
\n7.\tIs the biblical character of Jesus (the God-man) defined or assumed?
\n8.\tIs the necessity for a response to the gospel stressed or slighted? A decision is necessary once we understand the terms of the gospel. We dare not assume that people will know that they must consciously anchor their trust in Christ. Are they shown that no response is rejection and then lovingly urged to respond?
\n9.\tIs Christ as Lord made clear, or is future obedience to him obscured? It is easy to present the benefits of being a Christian without a clear understanding of life under the lordship of Christ and his Word. Salvation (acceptance with God) is free\u2014we cannot earn it\u2014yet it restores us to the proper place under God.
\n10.\tAre repentance (turning from sin) and faith in Christ made clear?
\nAnother way to evaluate is by using the amplified version of \u201cCome Home\u201d as a standard, noting what was omitted under each point (appendix 2.2).<\/p>\n
N. Questions Non-Christians Ask (see chap. 9)
\nIn speaking of Christ to others, the same questions are raised again and again. These recurring questions are often a smokescreen to put us on the defensive or throw us off track. Usually the questioner is not asking with a sincere desire for an answer. To determine how important a question really is to the poser, ask, \u201cIf I answered that question to your satisfaction, would you consider (then ask one of the following)\u2014reading a booklet, reading the Gospel of Mark, coming to a Bible discussion or listening to a summary of the Bible\u2019s themes?\u201d Many will quickly answer, \u201cNo, it\u2019s just something I\u2019m curious about,\u201d or \u201cNot really; it\u2019s just a question I like to throw out to people.\u201d Depending on the background of the person, the amount of time you have and whether you perceive the question as crucial for the person, you can then adapt your answer. At times a short, biblical answer is best so you can get back to the really serious problems. For instance, when asked about the fate of the heathen, I will simply reply, \u201cWill not the Judge of all the earth do right?\u201d (Gen 18:25). God is fair, and everyone will be treated justly. It is unimaginable that there would be a scene in the afterlife in which a person shakes his fist at God, saying, \u201cYou didn\u2019t give me what I deserved!\u201d The question is, \u201cWhat have you done with the truth about God you have been privileged to hear?\u201d
\nOn the other hand, we should give honest and extended answers to honest questions, so we need to familiarize ourselves with the best in Christian apologetic literature. We must be willing to take time with people and bring them along slowly, if that is their need. Our confidence should never be in our ability to answer. It is better to say, \u201cI don\u2019t know,\u201d than to try to give an uninformed answer. Even at best all our answers are partial. We cannot reason people into the kingdom even though ours is a reasonable faith. Even to use evidences to establish the probability of Christianity achieves little. Since the mind of natural, fallen people is at enmity with God, the answer we give will not be palatable. For instance, have you ever heard someone object to the concept of hell? I have, and after the lengthiest and most cogent explanation that I could muster, I\u2019ve had the questioner stare at me and say, \u201cWhy, I\u2019ll never believe in a God like that!\u201d That response shows she is not really interested in truth or she would be willing to follow truth wherever it leads her, even though it cuts against her grain and necessitates a change in thinking. Ultimately, the unresponsiveness of the questioners is not because of their intellectual misgivings but is due to their moral condition. People do not come to the light because their deeds are evil (Jn 3:19-21). To get below the surface objections, try this question: \u201cI wonder if you would share with me one of your personal objections to Jesus?\u201d
\nHere are common questions asked by non-Christians. Visit a Christian bookstore or contact InterVarsity Press for a catalog for help on where to find answers to these questions. If we are able to express introductory answers to these questions, we will be a help to many people. We will strengthen our own faith as we look more deeply into biblical teaching and develop stronger answers. It is important that we attempt to bring the answer to bear not only on the understanding of the questioners but also on their life and conscience as well.
\n1.\tIs the Bible trustworthy?
\n2.\tIs Christ the only way to God?
\n3.\tWhat about the people who have never heard?
\n4.\tIsn\u2019t one person\u2019s opinion as good as another\u2019s in religion, since no one can really know what is true?
\n5.\tI try to do my best, so won\u2019t my good efforts get me to heaven?
\n6.\tIs Jesus God?
\n7.\tDoesn\u2019t science contradict the Bible?
\n8.\tWhy does a good God allow suffering and evil?
\n9.\tLife is meant to be meaningless; why bother trying to find answers?
\n10.\tWhy do I need religion?
\n11.\tWhy don\u2019t Christians do something about the needs of people in this world?
\n12.\tWhy can\u2019t Christians agree among themselves?
\n13.\tWho am I?
\n14.\tWho can I trust?
\n15.\tWhy am I so lonely? Is there a group that will accept me as is?
\n16.\tWhat will make a relationship work?
\n17.\tHow is Jesus Christ real in your life?<\/p>\n
O. Guidelines for Organizing Contact Evangelism (see chaps. 2, 4)
\nIntroducing the Idea
\nAs you invite people to join you in contact evangelism or as you train them, you will want to introduce a few basic concepts. Since we do not want to be only hearers of the Word, it is necessary to place ourselves in insecure situations in which we must lean hard on God. We are not saying that contact evangelism is the only way or that everyone will be equally gifted at it. But it is right to seek opportunities with strangers, and it is an important training experience for Christians in developing an ongoing life of evangelism. Jesus said, \u201cI will make you fishers of men.\u201d Let\u2019s throw out our nets broadly, expecting God to respond. We do not need to manipulate or force people; we merely tie in with the work that God is already doing in the hearts of those we meet. He always goes before us. We never go alone. We need to learn how to be friendly, draw people out and confront them with the truth in a loving way.
\nMoving Out
\nPlan and announce details of where you are going, how to get there and when to return for prayer and sharing. Explain that you will work in pairs and look for individuals or couples to approach (unless you are contacting people who have visited your church or fellowship group). Some possibilities are house visitation, beaches, parks, literature tables or during lunch times at work or school. If it is a business or school, be sure you have asked the advice of any Christians who may already be ministering there. Distribute giveaway literature. Mention the importance of getting names or recording reactions for future follow-up. Pray and pair up.
\nThe Encounter
\nA good opening question is essential. Here are a few possibilities:
\n1.\t\u201cHere\u2019s some literature we\u2019re giving away. It\u2019s free. By the way, what\u2019s your religious background?\u201d
\n2.\t\u201cWe\u2019re asking people for a few minutes of time so we can find out their opinions on some important matters. Could you spare a few minutes to answer some questions?\u201d
\n3.\t\u201cWe\u2019re interested in finding out what people know about some of the main teachings of the Bible. Could you answer a few questions?\u201d
\n4.\t\u201cWe\u2019re approaching people today to find out what they think about spiritual or religious matters. Most people are either hostile, indifferent or open to spiritual things. Could you tell us which you are? Why?\u201d
\nThe Spiritual Interest Questionnaire is very helpful to use (appendix 1.P).
\nAfter the initial exchange of questions, try one of the following for continuing the discussion:
\n1.\t\u201cWhat you\u2019ve said interests me. I\u2019ve found that many people today have bits and pieces of religious knowledge but no clear and concise understanding of the theme of the Bible. Many people have found it helpful to hear a brief summary of this theme. I\u2019m prepared to take fifteen minutes to go over it with you right now. Could we do that? I really think you\u2019d find it helpful.\u201d Then present an outline of the gospel.
\n2.\t\u201cWhat you\u2019ve just said interests me. I\u2019d like to know more about why you think that way. I wonder if you\u2019ve ever considered this as an answer (or alternate view) to the point you just made.\u201d After picking up on a point they have made and listening to them further, ask them if they would in turn give you fifteen minutes to try to give them a frame of reference for what you have been saying. Give them an overview of the gospel using your outline.
\nAsk them to consider these things seriously. Leave appropriate literature. Ask if you can come back again to bring them an answer to (or literature about) a question they raised. Set up a definite time. Get their name and phone number so you can call the day you are to meet them to make sure they are in.
\nEvaluation
\n1.\tWhat did you learn from this experience?
\n2.\tHow will you apply what you learned?<\/p>\n
P. Spiritual Interest Questionnaire (see chap. 9)
\nSurveys are a common evangelistic technique, but I think most evangelicals use them improperly. Often Christians give people the impression that they are studying something, and the survey\u2019s answers will be tabulated, when in fact, the survey is a tool designed to engage people in conversation. It seems much more honest to forget the survey itself and simply approach people on a personal level, such as \u201cHello, I\u2019m (your neighbor, fellow student, visiting for my church), and I\u2019m interested in helping people with spiritual needs.\u201d You may have to add quickly, \u201cWe\u2019re not collecting money or interested in church membership,\u201d especially if the area you are visiting has been hit heavily by door-to-door religious sales reps.
\nYou could then ask, \u201cDo you have a few minutes to answer some questions?\u201d Or you could just go right into a question like the ones mentioned earlier. If the interviewee is responsive, then you can ask for more time to talk, having said at the outset the questions would only take a few minutes. One good follow-up is, \u201cI\u2019m interested in what you have said. I used to think that way too. One thing that helped me was to get an overview of what Jesus taught. Could we take fifteen minutes more? I\u2019m sure you\u2019d find it helpful.\u201d Here is a way to be direct, yet respectful and honest with people.
\nA questionnaire can be helpful, as it attempts to discover those people whom the Holy Spirit has prepared by allowing them to admit they have spiritual needs. Asking is the simplest way to find out if people will admit that some of their needs are spiritual. I have developed a spiritual needs questionnaire that could be used to find people who are open. The questions do not appeal to people\u2019s desires or attempt to manipulate them. By these questions we are asking, \u201cAre you in any way interested in or aware that your needs are spiritual and there is a solution for such?\u201d Their interest possibly indicates that they are seekers who have been awakened by God to their true needs.
\nYou can hand the questionnaire to the person being questioned or merely use it as a prompter for the person learning to witness. After a while, Christians can dispense with the sheet and personalize the interview even more. I often begin by saying, \u201cWherever I go, I\u2019m interested in meeting people. I especially like to find out if they have any sense of spiritual needs. I\u2019d be interested in your response to nine questions that I\u2019ve asked others. Are you interested in hearing them?\u201d
\nIf a person says they are interested in hearing a summary of the main theme of the Bible, I explain that it will take about fifteen minutes and ask if we could sit down. I give them a simplified copy of \u201cCome Home\u201d or sketch it as we talk.
\nSpiritual Interest Questionnaire
\n\u201cWe\u2019re asking people for five minutes to answer several brief questions about their spiritual interest and background. Can you give us five minutes?\u201d
\n1.\tWhat is your religious background?
\n2.\tDo you think that various good things you\u2019ve experienced might be due to God\u2019s love?
\n3.\tDo you think God might be a source of help for the problems you face?
\n4.\tCan you give one example of how your religion affects your behavior; that is, how it makes a practical difference in your life?
\n5.\tDo you think of yourself as a person created by God and therefore accountable to him for the way you live?
\n6.\tDo you ever think of yourself as in need of God\u2019s forgiveness for things you\u2019ve thought, said or done?
\n7.\tIn your opinion, who is Jesus Christ?
\n8.\tSummarize in one sentence what you think is the main theme of the Bible.
\n9.\tWhen it comes to spiritual matters, would you describe yourself as unconcerned or interested?
\nUnconcerned: \u201cThank you for your time. Perhaps as you reflect on these questions you might come to realize the Bible has a lot of practical help and meaning for our lives. Thanks.\u201d
\nInterested: \u201cThank you for your time. Your answers seem to indicate an interest in spiritual matters, and especially your response to the question about ________________. Could we take a few more minutes to talk?\u201d
\n\u201cMany people have found it helpful to hear a brief outline summary of the main theme of the Bible. Could I do this for you now?\u201d
\nIf they answer no, thank them and offer free literature they can read when convenient. Sometimes you will not use this approach but say, \u201cYour answer to question __ interested me. I\u2019d like to know more about why you think that way if you have time.\u201d A natural conversation about the gospel often follows.
\nQ. Telling the Gospel Through Stories (see chap. 9)
\nHere is a list of passages from the New Testament that bring out parts of the gospel. The numbers before the passage refer to which of the five points of the gospel is being described: (1) the character of God, (2) the high standard of God\u2019s law, (3) the breaking of God\u2019s law\u2014sin and its consequences of separation, enslavement, diseased heart, (4) Jesus Christ as the achiever of salvation and the focus of faith, or (5) responding to God\/Christ by turning and trusting. You can use these in two ways: you can say, \u201cMay I tell you an interesting story that\u2019s meant a lot to me?\u201d Retell the story to a friend in your own words by using the biblical characters, or read the story to them from their or your Bible. Ask them what they think the meaning is. Tell them what you learned from it. Or you can use these passages as a basis for a discussion group or the content for a talk on the topic at a retreat, seminar, chapel with your sports team and so forth.
\nAn asterisk (*) designates the five stories from the \u201cCome Home\u201d gospel diagram, which are primary and clearest: Acts 17:22-34; Mark 10:17-27; John 4:4-30; John 19:17\u201320:31; Luke 15:11-32.
\nOther stories:
\n(1, 3) Matthew 4:1-11\u2014Satan Tempts Jesus and Us
\n(2) Matthew 5:19-20, 27-30\u2014God\u2019s Commands Are Impossible
\n(1) Matthew 6:25-34\u2014The Cure for Worry
\n(5) Matthew 7:21-27\u2014Doing God\u2019s Word Brings Real Change
\n(5) Matthew 10:32-39\u2014To Find Your Life, Let Go of It
\n(5) Matthew 11:25-30\u2014To Find God, Come Humbly
\n(5) Matthew 13:1-9, 18-23\u2014How to Know If You\u2019re a Real Christian
\n(5) Matthew 14:22-33\u2014Need to Trust Christ
\n(3) Matthew 16:1-4\u2014Interpret Weather but Can\u2019t Interpret Important Things
\n(5) Matthew 16:13-17\u2014How Can You Get Faith?
\n(4, 5) Matthew 16:21-26\u2014How to Lose Your Soul
\n(2) Matthew 18:21-35\u2014It\u2019s Hard to Forgive Others
\n(1) Matthew 20:1-16\u2014God\u2019s Actions Based on Grace, Not Obligation
\n(1, 2, 5) Matthew 22:1-14\u2014Neglecting Christ\u2019s Invitation
\n(5) Matthew 27:57\u201328:10\u2014He Is Risen, Death Is Conquered
\n(4) Mark 2:1-12\u2014Forgiveness of Sins
\n(3, 4) Mark 2:13-17\u2014We All Need a Doctor
\n(5) Mark 5:1-20\u2014Evil Power Is Overcome
\n(3) Mark 6:1-6\u2014Familiarity Breeds Contempt
\n(5) Mark 8:31-38\u2014Christ Calls Us to Come and Die
\n(4, 5) Mark 10:17-27\u2014Idols in Our Heart; God Saves
\n(2) Mark 12:28-34\u2014What Does God Require?
\n(5) Mark 13:32-37\u2014Warning: Christ Will Return
\n(1, 3) Luke 5:1-11\u2014In the Presence of God, I Realize My Sin
\n(4) Luke 7:36-50\u2014The Result of Being Forgiven Is Great Love for Jesus
\n(3) Luke 12:13-21\u2014Our Possessions Can Be a Dangerous Distraction
\n(5) Luke 12:49-53\u2014The Cost of Following Jesus
\n(5) Luke 13:22-30\u2014Salvation Is a Time-Limited Offer
\n(1, 3, 4, 5) Luke 15:11-32\u2014Two Lost Sons; Outward Sinner, Religious Sinner*
\n(5) Luke 16:19-31\u2014Not a Miracle but the Bible Will Convict People
\n(1, 3, 4, 5) Luke 18:9-14\u2014Pride Versus Humility
\n(4, 5) Luke 19:1-10\u2014A Changed Life Is Evidence of a Changed Heart
\n(1, 3, 4) Luke 24:13-49\u2014A Dead Man Comes to Life
\n(4, 5) John 1:10-14\u2014Reject or Receive?
\n(3, 4, 5) John 3:1-21\u2014Spiritual Rebirth Is Necessary
\n(1, 2, 3, 4, 5) John 4:4-30\u2014A Woman Finds Forgiveness*
\n(1, 5) John 5:24-30\u2014Crossing Over from Death to Life
\n(1, 2, 3, 5) John 8:31-36\u2014Truth Sets You Free
\n(1, 3, 4, 5) John 9:1-34\u2014Spiritual Blindness Is Worse Than Physical Blindness
\n(1, 4) John 10:22-33\u2014Jesus Claims to Be God
\n(1, 3, 4, 5) John 12:42-50\u2014We Love Man\u2019s Praise More Than God\u2019s
\n(1, 4, 5) John 14:5-14\u2014Jesus, the Only Way to God
\n(3, 4, 5) John 15:18-25\u2014Persecution Promised for True Christians
\n(3, 4, 5) John 18:36-40; 19:1-24, 28-30\u2014Jesus Crucified\/A Sinner Goes Free
\n(3, 4, 5) John 19:17\u201320:9\u2014Christ\u2019s Crucifixion and Resurrection*
\n(4, 5) John 20:24-31\u2014A Doubter Believes and So Can You
\n(1, 3, 4, 5) Acts 7:54-60; 8:1-3\u2014Peace When Dying; A Powerful Persecuter
\n(3, 4, 5) Acts 9:1-9, 15-18\u2014A Persecuter Knocked Off His High Horse
\n(1, 3, 4) Acts 12:1-19\u2014Get Out of Jail Free; Unbelieving Prayers
\n(4, 5) Acts 16:9-15\u2014God Opens a Woman\u2019s Heart
\n(4, 5) Acts 16:22-36\u2014Singing When Suffering; Belief in Christ Brings Salvation
\n(1, 2, 3, 4, 5) Acts 17:22-34\u2014Describing the True God; Three Responses
\n(3, 4, 5) Acts 26:19-32\u2014Conscience Aroused but Repentance Avoided
\n(1, 2, 3) Romans 1:18-25\u2014Worshiping Creatures (and Self) but Not the Creator
\n(2, 3) Romans 2:5-11\u2014God Keeps a Record
\n(2, 3) Romans 3:9-20\u2014Perfect Law of God Measures Our Lives
\n(3, 4, 5) Romans 3:21-26\u2014How Can I Become Right with God?
\n(5) Romans 5:6-11\u2014Christ Came to Save Those Who Admit Their Sin
\n(1, 4, 5) 1 Corinthians 15:1-8, 12-22\u2014Christ Raised from the Dead! If Not, No Salvation
\n(1, 4, 5) Ephesians 2:1-10\u2014If You Don\u2019t Have Faith, Ask for It
\n(3, 4, 5) James 1:19-25\u2014Only Listening to God\u2019s Word Is Dangerous
\n(1, 2, 3) James 2:8-12\u2014Breaking Even One Law Makes Us Lawbreakers
\n(1, 2, 3, 5) James 4:1-10\u2014Being Humble
\n(1, 5) Revelation 1:9-20\u2014A Painting of Jesus: Authority, Power, God
\n(1) Revelation 4:1-3, 6-8, 11\u2014God is Holy\u2014Ruler Over Life and Hell
\n(1, 3, 4, 5) Revelation 21:1-8, 22-27\u2014Heaven: A Place to Enjoy God Forever<\/p>\n
R. God\u2019s Test for Everyone: Measure Yourself by God\u2019s Law* (see chap. 4)
\n1.
\nI have never put anything else before God in my life.<\/p>\n
I have always given God first place in my thinking, affections and actions.<\/p>\n
YES ____ NO ____<\/p>\n
2.
\nI have never had any wrong conceptions about God nor worshiped him in a way not recommended by him.<\/p>\n
I have always rejected any wrong imaginations or images of God that I\u2019ve seen or thought and refused to remake God according to my liking.<\/p>\n
YES ____ NO ____<\/p>\n
3.
\nI have never slighted or abused the character of the true God by using his holy name as a swear word or using it in a thoughtless manner, such as by calling myself a follower of God yet not obeying.<\/p>\n
I have always held the name of God, which signifies his character, in highest respect, invoking it with thoughtfulness and reverence.<\/p>\n
YES ____ NO ____<\/p>\n
4.
\nI have never done less than a full week\u2019s work, and never done any of my normal work on the day set aside to worship God.<\/p>\n
I have always worked hard and willingly at whatever task is set before me, seeing it as a God-given service each day, and consistently remembered to set apart one day weekly to worship God with others.<\/p>\n
YES ____ NO ____<\/p>\n
5.
\nI have never disobeyed nor dishonored my parents or any others in authority over me.<\/p>\n
I have always respected and been thankful for my parents and given them honor and willing obedience, as well as other authorities over me.<\/p>\n
YES ____ NO ____<\/p>\n
6.
\nI have never murdered anyone nor had hateful thoughts or taken the slightest pleasure in seeing harm done to another human.<\/p>\n
I have always thought more of others than I have of myself and practiced the highest regard for human life and justice.<\/p>\n
YES ____ NO ____<\/p>\n
7.
\nI have never practiced any sexual impurity, either physically engaging in sex before marriage or mentally having impure thoughts about someone.<\/p>\n
I have always treated others\u2019 sexuality with respect and dignity in both my physical actions and mental attitudes.<\/p>\n
YES ____ NO ____<\/p>\n
8.
\nI have never taken anything that doesn\u2019t belong to me nor been deceitful in any attitudes or unwilling to work for my needs.<\/p>\n
I have always respected the belongings, rights and creations of others and been completely truthful and fair.<\/p>\n
YES ____ NO ____<\/p>\n
9.
\nI have never lied nor slandered another person or group of people. I have always told the truth in every situation regarding every person I have known.<\/p>\n
YES ____ NO ____<\/p>\n
10.
\nI have never been greedy for something that wasn\u2019t mine, nor jealous even of the abilities, looks or status of others.<\/p>\n
I have always shared and given of my possessions and myself to others and have been thankful in my heart for what they have and content with my possessions and situation.<\/p>\n
YES ____ NO ____<\/p>\n
*A paraphrase of the Ten Commandments in negative and positive form (Ex 20:1-17, cf. Mt 5:17-48; Mk 12:30-31)<\/p>\n
S. Exposing Heart Attitudes (see chap. 4)
\nPROUD, UNBROKEN PEOPLE
\nBROKEN PEOPLE<\/p>\n
focus on the failure of others
\nare overwhelmed with their own spiritual need<\/p>\n
are self-righteous; have a critical, faultfinding spirit; look at own life\/faults with a telescope but others with a microscope
\nare compassionate; have a forgiving spirit; look for best in others<\/p>\n
look down on others
\nesteem all others better than self<\/p>\n
are independent; have a self-sufficient spirit
\nhave dependent spirit; recognize others\u2019 needs<\/p>\n
maintain control; must have their way
\nsurrender control<\/p>\n
have to prove that they are right
\nare willing to yield the right to be right<\/p>\n
claim rights
\nyield rights<\/p>\n
have a demanding spirit
\nhave a giving spirit<\/p>\n
are self-protective of time, rights, reputation
\nare self-denying<\/p>\n
desire to be served
\nare motivated to serve others<\/p>\n
desire to be a success
\ndesire to be faithful to make others a success<\/p>\n
desire for self-advancement
\ndesire to promote others<\/p>\n
are driven to be recognized and appreciated
\nhave a sense of unworthiness; are thrilled to be used at all; are eager for others to get the credit<\/p>\n
are wounded when others are promoted and they are overlooked
\nrejoice when others are lifted up<\/p>\n
think \u201cThe ministry is privileged to have me!\u201d
\nthink \u201cI don\u2019t deserve to serve in this ministry!\u201d<\/p>\n
think of what they can do for God
\nknow that they have nothing to offer God<\/p>\n
feel confident in how much they know
\nare humbled by how much they have to learn<\/p>\n
are self-conscious
\nhave no concern with self at all<\/p>\n
keep people at arm\u2019s length
\nrisk getting close to others; are willing to take the risks of loving intimately<\/p>\n
are quick to blame others
\naccept personal responsibility; can see where they were wrong<\/p>\n
are unapproachable
\nare easy to be entreated<\/p>\n
are defensive when criticized
\nreceive criticism with a humble, open heart<\/p>\n
are concerned with being respectable
\nare concerned with being real<\/p>\n
are concerned about what others think
\nknow all that matters is what God knows<\/p>\n
work to maintain image and protect reputation
\ndie to own reputation<\/p>\n
find it difficult to share their spiritual needs with others
\nare willing to be transparent with others<\/p>\n
want to be sure no one finds out about their sin
\nare willing to be exposed; know once broken, there\u2019s nothing to lose<\/p>\n
have a hard time saying, \u201cI was wrong. Would you forgive me?\u201d
\nare quick to admit fault and to seek forgiveness<\/p>\n
deal in generalities when confessing sin
\ndeal in specifics<\/p>\n
are concerned about the consequences of their sin
\nare grieved over the root of their sin<\/p>\n
are remorseful for being caught
\nare repentant over sin and forsake it<\/p>\n
wait for the other party to come and ask for forgiveness in a conflict
\ntake the initiative to be reconciled; get there first<\/p>\n
compare themselves with others and feel deserving of honor
\ncompare themselves with the holiness of God and feel desperate for mercy<\/p>\n
are blind to their true heart condition
\nwalk in the light<\/p>\n
don\u2019t think they have anything of which to repent
\nhave a continual heart attitude toward repentance<\/p>\n
don\u2019t think they need revival (think everybody else does)
\ncontinually sense their need for a fresh encounter with the filling of the Holy Spirit<\/p>\n
Used by permission. \u00a9 Nancy Leigh DeMoss
\nT. Code of Ethics for Christian Integrity in Witnessing (see chap. 9)
\n1.\tAs Christians called by the living God, we seek first of all to honor him and his ethical standards in all of our private and public lives, including our efforts to persuade others to believe the good news about Jesus Christ.
\n2.\tAs Christian evangelists, we seek to follow the mandate, motives, message and model of our God, who is always pursuing and reclaiming those who are lost in sin and rebellion against him.
\n3.\tWe believe that all people are created in God\u2019s image and therefore endowed with the capacity to be in relationship with their Creator and Redeemer. We disavow any effort to influence people which depersonalizes or deprives them of their inherent value as persons.
\n4.\tRespecting the value of persons, we believe all people worthy of hearing the gospel of this loving Lord Jesus Christ. We equally affirm the inalienable right of every person to survey other opinions and convert to or choose a different belief system.
\n5.\tWe believe in the gospel of Jesus Christ, and affirm the role and goal of the Christian evangelist. However, we do not believe that this justifies any means to fulfill that end. Hence, we disavow the use of any coercive techniques or manipulative appeals that bypass a person\u2019s critical faculties, play on psychological weaknesses, undermine relationship with family or religious institutions, or mask the true nature of Christian conversion.
\n6.\tWhile respecting the individual integrity, intellectual honesty and academic freedom of all other believers and skeptics, we seek to proclaim Christ openly. We reveal our own identity and purpose, our theological positions and sources of information, and we will not be intentionally misleading. Respect for human integrity means no false advertising, no personal aggrandizement from successfully persuading others to follow Jesus and no overly emotional appeals which minimize reason and evidence.
\n7.\tAs Christian evangelists, we seek to embrace people of other religious persuasions in true dialogue. That is, we acknowledge our common humanity as equally sinful, equally needy and equally dependent on the grace of God we proclaim. We seek to listen sensitively in order to understand and thus divest our witness of any stereotypes or fixed formulae which are barriers to true dialogue.
\n8.\tAs Christian evangelists, we accept the obligation to admonish one who represents the Christian faith in any manner incompatible with these ethical guidelines.
\n\u00a9 InterVarsity Christian Fellowship of the United States of America, 1989.
\nU. Schedule for a God-Centered Evangelism Training Weekend
\nThe weekend format may be adjusted to be held at a church location. In this case the Sunday sessions would be altered to coincide with the Sunday school hour (see session 9) and the worship service (see session 10, in a sermon form). The leader\/speaker will find invaluable help for preparing talks from the study guide (appendix 3) and especially from the chapters in Tell the Truth cited for each session. Reproduction from appendixes 1-3 as well as charts and diagrams in the book is permitted.
\nNo evangelism training is complete without field experience. Sometimes this can be built into the weekend itself. Otherwise, participants should sign up for visitation evangelism in the neighborhood or back on campus or make a commitment to speak to (write, phone) a friend or relative. Accountability is important. Please note: the material from the introduction and part two \u201cWholly by Grace\u201d (chap. 5-8) is not suggested for use in this weekend seminar. It would be unwise to cover all of the material in this book in one weekend. Rather, leave time to do witnessing in some form. Cover the introduction and chapters 5-8 at a later time as follow-up to the weekend. These chapters are best taught by someone familiar with the theological content. Sufficient time should be allowed for questions, discussion, reactions! Conclude with worship to show that theology leads to doxology.
\nWeekend Seminar
\nPreseminar Assignment
\n1.\tRead the preface to Tell the Truth.
\n2.\tWrite out your personal testimony (7 mins.), using appendix 1.D.
\n3.\tStudy (2 hrs.) procedure for learning the gospel outline \u201cCome Home,\u201d two versions, in appendix 2.
\n4.\tCheckup: How am I doing in telling the gospel (appendix 1.C)?
\nImportant: Allow four hours total.
\nFriday Night
\n7:30 Session 1\u2014Personal testimony(ies) on attempts at witnessing; Talk: \u201cPersonal Witnessing Defined\u201d (chap. 1)
\n8:15 Session 2\u2014Talk: \u201cGenuine Conversion\u201d (chap. 2); discussion
\n9:00 Prayer partners or prayer groups; hand out materials. Discuss any fears and friendship evangelism (appendix 1.J).
\n9:30 Conclude\u2014hand in written personal testimony
\nSaturday
\n8:15 Quiet time\u2014The nature of God and the nature of sin (read Acts 17:22-31; Rom 3:11-20; Jas 1:19\u20132:13)
\n8:45 Session 3\u2014Talk: \u201cThe Gospel Reduced\u201d (chap. 3). Chart: explain \u201cShrunken,\u201d \u201cMethod-Centered,\u201d \u201cMe-Centered\u201d
\n9:45 Break
\n10:00 Session 4\u2014Small group Bible studies: Jesus breaks the barriers to witness (Jn 4:1-42, questions developed by seminar leader. Also use ideas from chapter 10: \u201cDifferent People, Different Places.\u201d For quiet reflection; \u201cAsk yourself these seven questions,\u201d at end of chapter, for self-examination)
\n11:00 Break
\n11:15 Session 5\u2014Talk: \u201cThe Gospel Recovered\u201d (chap. 4). Introduce \u201cCome Home\u201d versions (appendix 2); \u201cGospel Grammar\u201d points 1-3. Time for questions, then points 4-5. Time for questions.
\n12:30 Lunch
\n1:15* Listen and learn: See the instructions at end of this schedule (appendix 1.H and 1.I)
\n2:30 Session 6\u2014Talk: \u201cIntroduction to Witnessing\u201d (chaps. 9-10, pick topics appropriate to your group); feedback from any lunchtime learning experiences
\n4:00 Individual study time: Study \u201cCome Home: Simplified Version\u201d (appendix 2)
\n4:30 Session 7\u2014Meet in pairs to role play a gospel presentation (use appendix 1.L\u2014first exercise) Pray for chance to plant gospel seeds.
\n5:30 Dinner*
\n7:30 Session 8\u2014Feedback from any dinnertime witnessing experiences*; questions non-Christians ask (a panel format with prepared people or one person with knowledge and experience from (appendix 1.N; may also use role play format from appendix 1.L)
\n9:00 Prayer partners or prayer groups
\n9:30 Conclude
\nSunday
\n8:30 Quiet time\u2014Serving in weakness; our manner and methods (read 2 Cor 4; 5:11-21)
\n9:00 Session 9\u2014Topic and Discussion: \u201cPersonal Witnessing.\u201d Selected topics from chapter 9 (material on our fears, attitude and motivation, 45 min.). Group Bible study on 2 Cor 4; 5:11-21, using appendix 1.B (30 min.)
\n10:15 \u201cPlan to Obey\u201d (in pairs, use format at end of chap. 10); these can be shared briefly with whole group or accountability partner
\n10:45 Session 10\u2014Talk\/Sermon: \u201cWorship: The Whole-Souled Response to Grace\u201d (chap. 8) and \u201cA Theology for Evangelism Methodology\u201d (appendix 1.F). Conclude with praise and song, prayer.
\n12:15 Lunch<\/p>\n
*If possible, find a place to engage strangers in conversation during lunch or break time. Use information in appendix 1.H and the first part of 1.I. Prepare people for an introductory experience in listening. When approaching someone, start with, \u201cI\u2019m in a seminar where I\u2019m learning how to be a better listener and how to get to know someone. Do you have fifteen minutes during which I could ask you questions about yourself?\u201d (The goal is to learn about the person and try to understand who he or she is, not to tell the person the gospel at this point.) If there is an opportunity to engage in contact evangelism a second time, use appendix 1.O. Public dining facilities\/food courts in malls or picnic areas, parks and beaches might be used. Food courts or cafeterias on a college campus are restricted. However, if you have Christian students in your group from a campus who can accompany any nonstudents in your group, you may be able to do this. To attempt going on a campus otherwise would be unwarranted.<\/p>\n
Learning the Gospel Diagram \u201cCome Home\u201d
\nA. Procedure for Learning the \u201cCome Home\u201d Gospel Diagram<\/p>\n
Introduction. People are looking for relationships where they can find love, meaning, security and joy. God designed families\u2014both natural and spiritual\u2014and homes for this purpose. As part of his plan he intends us to have a home on earth and a home after death.<\/p>\n
Theme. God designed us for a relationship with him and others.<\/p>\n
Learning the Content of the Gospel. It is essential to take three hours to study chapter three and the amplified diagram, including reading thoughtfully the Bible passages.<\/p>\n
Diagram. Draw the Road of Life line one inch from the top of the long side of an 8 1\/2″ x 11″ paper two-thirds of the way across paper. Then draw the road going straight down to \u201chomelessness.\u201d Halfway down this line draw a short line intersected by a vertical line to form a cross. Next, extend the horizontal line up to the top of the paper and resume the Road of Life line. Put a triangle at each end to represent God and an H for Hell and another H for Home in appropriate places. Put a question mark on the left side of the cross where it intersects with the road downward. (This diagram is drawn on the cover of \u201cCome Home.\u201d)<\/p>\n
Practice. You are now ready to fill in the diagram with the five points of the gospel. You should fill in one point at a time, following the simplified version. Keep practicing this on different sheets of paper until you can do it from memory. As you fill in each point, you can also draw the two signs on the road and fill in the words on the bridge, which form a cross.<\/p>\n
Sharing How to \u201cCome Home\u201d. After reviewing the amplified version and again looking up the Bible passages, you are ready to share the simplified version of how to \u201ccome home\u201d with a Christian friend, drawing the diagram and briefly explaining the five points, main point, Bible verse and illustration under each of the five points. Be sure to stop after point 3 and ask if they sense any personal concern. Ascertain if they see the dilemma. Your partner can either say something like \u201cI think a God of love would just overlook my failures\u201d or \u201cI\u2019m pretty happy with my life right now; I don\u2019t see a need for religion.\u201d You have to decide how to answer this! (Hint: Point 1 is the basis for all we\u2019ve said. God made you, and he is not only a love-giver; he has made road rules, and we are responsible to him\u2014a personal God.) Then ask if you can continue the last two points, for this may clarify things. Reverse roles. Then give each other feedback on what was clear and what wasn\u2019t.<\/p>\n
Objective. The objective of practicing the diagram is to help you, as a Christian, get a grip on the content of the good news (gospel). By so doing, you are able to listen to the person you are talking with and bring in various points of the gospel as appropriate. Many times simply communicating what God is like (point 1) is a successful conversation. By knowing the diagram, you can start at any point and move backward or forward as needed. However, it is best to ask for the opportunity to give this overview at some point.
\nThis diagram is a grid on which to organize the truth that God says is so important for everyone to know. Be sure you are thoroughly familiar with the amplified version so you can draw on this background when in conversations. Most people are not convicted the first time they hear this story. Your job is to plant and water the seed of God\u2019s Word into the conscience and heart of people. The Holy Spirit may use the truth joined with your friendliness and love to give them faith and a new birth according to his timetable. Sometimes people will find it helpful if you ask them, \u201cWhat objections\/problems do you have with Jesus Christ?\u201d \u201cCan you explain to me what the first three points are saying?\u201d or \u201cWhat do you think is keeping you from becoming a follower of Jesus?\u201d These questions may allow you to clear up their misunderstandings, bad examples of other Christians or churches and so on\u2014or just to listen to them! The danger is this may get you off on a tangent, so with the \u201cCome Home\u201d diagram in mind, keep coming back to it. What\u2019s really fun is to say, \u201cCan I tell you a story?\u201d Then tell them about Paul walking into Athens and talking to some university professors in Acts 17, or about the two lost sons in Luke 15 and so on. Practice reading the five key Bible passages one paragraph at a time, explaining them to a Christian friend. This Road to Home gives you a visual framework on which to pin the five gospel points.<\/p>\n
Introducing the Diagram. With someone you\u2019ve talked with before, simply say, \u201cMany people have found it helpful to see an overview of the main theme of the Bible. Can I show that to you, and then you can point out which part you don\u2019t understand, disagree with or find helpful?\u201d Keep practicing the diagram and the three topics under each point (#4 has four). Then, as you talk to someone, you will find drawing it helps them to follow the story. Or, you may visualize the diagram mentally as you carry on a conversation.
\nYou may not get the opportunity to share the simplified version of \u201cCome Home\u201d very often. But knowing this diagram will help you realize when you are not talking about the gospel and only talking around the fringe\u2014as in so many of our conversations. You can then be reminded, as you think back over a conversation, to next time bring in some of these truths. Most important, knowing \u201cCome Home\u201d prepares you for a lifetime of lifestyle witnessing.
\nThe following are two versions of the \u201cCome Home\u201d diagram\u2014an amplified version for study and a simplified version for sharing. Each set of pages, with a bit of ingenuity, can be photocopied and folded into handy 5″ x 8″ booklets. The simplified version is the easiest: just photocopy pages 281 and 282 back to back and fold in half with the diagram in the middle. The text of this version can be enlarged by about 33 percent and still fit ordinary paper size for easier reading. In each case you may want to cut pages from the book for easier photocopying. The amplified version can be copied on two 8 1\/2″ x 11″ sheets and folded in half, leaving any blank half pages for notes: staple if you wish.
\nB. Come Home: Overview for Memorization
\n1. Who Is God?
\n1. Maker (Owner)
\n2. Love-Giver (Father)
\n3. Law-Maker (Judge)
\nPoint: God has rights over you; you are accountable.
\nBible: Paul\u2019s sermon\u2014Acts 17:22-34 (Rev 4:11)
\nIllustration: The inventor has patent rights and instruction book.
\n2. Life = God-Centered Living
\n1. One-way road home
\n2. Two rules
\n3. Perfect obedience required
\nPoint: God\u2019s perfect rules measure all actions\/attitudes.
\nBible: Moral man\u2014Mark 10:17-27 (Mk 12:30-31)
\nIllustration: Jumping over a pole 100 feet high.
\n3. Sin = Self-Centered Living
\n1. Disobedience is sin.
\n2. Sin separates you from God.
\n3. Sin must be punished for God is just.
\nPoint: We are self-centered and separated from God.
\nBible: Jesus and thirsty woman\u2014John 4:4-30 (Rom 3:20)
\nIllustration: The Gap; failure of self-effort; heart disease; sin-addiction
\nQuestion: Do you admit you are a sinner?
\nDilemma: How to get right with God
\n4. Jesus Christ: The Way Back to Life
\n1. God provides his Son as a bridge.
\n2. Jesus perfectly obeys God\u2019s rules (righteousness).
\n3. Jesus is sin-bearer (takes our penalty).
\n4. Jesus lives and offers himself to us (righteousness-giver).
\nPoint: Jesus is sinner\u2019s substitute\/reconciler\/liberator. He is the only Lord and Savior.
\nBible: Crucifixion and resurrection\u2014John 19:17\u201320:31 (Rom 5:6-8)
\nIllustration: The Bridge; no more doing\u2014done by Jesus<\/p>\n
5. Your Response: Coming Home to Jesus
\n1. Personal response commanded.
\n2. Turn from sin.
\n3. Trust in Christ.
\nBible: Two lost sons\u2014Luke 15:11-32 (Ps 51:1-4; Rom 10:9-10)
\nIllustration: A person (representing Jesus) is not received until welcomed in; only three possible responses\u2014investigate, receive, reject (Acts 17:30-34)
\nPoint: Receive Christ as your Savior and Lord.
\nDo You Know the Bible\u2019s Main Theme?
\nAre you able to express the main theme of the Bible, the most influential book of all literature? Most people, Christian or not, cannot! What is this theme called the \u201cgospel\u201d? This booklet is a tool to help you grasp the essentials of the gospel. Whether you are a seeker of Christ or secure in having found him, you need to get the facts straight.
\nSecure? If you are a true Christian but don\u2019t have a clear understanding of the gospel, your growth will be hindered in two ways. First, any vagueness about the basic truths might cause you to miss their implications for living the Christian life. You could be misled into looking for something more in addition to what you received when you became a Christian. Second, you won\u2019t be able to give a clear explanation of the gospel to others. Only when truth is kindled by the spark of the Holy Spirit are lives changed. But it\u2019s your responsibility to honor God by clearly expressing basic gospel truths! This booklet\u2019s five-point outline has many unique features: a clear theme (The Road of Life to Home) linking all the points; a starting point (God made you), which establishes that a person is responsible; inclusion of God\u2019s law to expose the need for a Savior; choice of brief verses or reference passages for \u201cstory telling\u201d the gospel as Jesus did; illustrations in story and diagram form; emphasis on holiness, repentance and the lordship of Christ; a one-page summary for easy memorizing. (See chapter four of Tell the Truth for an explanation of the \u201cCome Home\u201d outline.)
\nHaving an outline of a God-centered gospel in your mind will free you to listen and be more natural as you tell the truth to others. You can concentrate on what they are saying and bring in any of the five truths of the gospel as appropriate. However, truths 1, 2 and 3 give the foundation for 4 and 5 and normally are needed first to show why Christ is necessary. Therefore, ask for a non-Christian at some point to hold their questions and listen for fifteen minutes as you give an overview of all five truths which as the framework for your answers can really help them understand. Or, at least go over truths 1-3.
\nThis amplified version of the gospel diagram \u201cCome Home\u201d is intended for detailed study by those who wish to have a better knowledge of the content of a God-centered gospel. Christianity is both something to be believed and Someone to be received. To impersonally present these truths would be to contradict the nature of the gospel. Prayer and a personal relationship showing love are all-important. You can follow a printed simplified version for sharing, although a conversation in which you draw the diagram is best. Live the gospel, but words are necessary, so use them. Evangelism is a way to glorify God by knowing the gospel well, living it well and telling it well.
\nPrayer for Others
\n\u201cFather in heaven, I come to you humbly and yet boldly because of my salvation, which has united me with your Son. Your grace is reaching more and more people and calling them home. Therefore I pray for __________. Hear my prayer even as you heard the pleading of your friend Abraham and spared his nephew Lot from terrible judgment. Your Son invited the spiritually tired, burdened and thirsty to take of the free water of eternal life. Lord, will you please open still another heart as you did mine? You alone can break addictions to self-righteousness, unbelief and sinful desires. Would it please you to enable them to believe and grant repentance and faith leading to a new birth? Magnify your glory by delivering _________ from spiritual death. Lord, bring fame to your name by once again showing mercy. My plea is not based on my own goodness but on the sovereign love of Jesus Christ. Lord, I desire that you use me in telling the gospel of grace to others. Nevertheless, not my will, but your will be done. Amen.\u201d
\nThese Scriptures provide incentive and direction for your prayers for others. If you\u2019re praying in a group, assign each person one or two passages as a basis for their prayer: Matthew 11:25-30; Luke 15; 16:19-31; John 4:1-42, 10:1-18; Acts 4:24-31; 5:27-32; 17:27-34; 26:19-29; Romans 10:1-4, 9-21; 1 Corinthians 1:18\u20132:16; 2 Corinthians 2:14-17; 4:1-18; 5:11-21; Ephesians 6:10-20; 1 Thessalonians 1:2\u20132:13; 2 Timothy 1:6-10; 4:1-5; Revelation 20:11\u201321:5; 22:17.
\nPeople for Whom I Will Pray and Witness:
\n1.
\n2.
\n3.
\n4.
\n5.
\n6.
\nReprinted from Tell the Truth \u00a92012 by Will Metzger with permission from InterVarsity Press, Downers Grove, Illinois.
\nThis helpful training manual for God-centered evangelism in book form is appropriate for individual or group study. It is available through Christian bookstores.<\/p>\n
Being a Disciple of Jesus Christ
\nA New Confidence
\nIf you have begun to seek a relationship with your Maker through praying to him, continue to read over these biblical passages, asking God to change you and make you a true Christian. You will know when God has answered your prayer when you begin to see a threefold change take place.
\n1.\tThe Bible, especially the promises of God, will become personal to you. It will seem like God is speaking directly to you as you read it (Psalm 119:102-104; John 10:14-16).
\n2.\tYou will have an inner sense of peace, forgiveness and being loved as a special, adopted child of God your Father. You will sense you\u2019ve come home. The Holy Spirit has done this (Romans 8:14-17).
\n3.\tYou will begin to see definite changes take place in your actions and attitudes. These are things such as a revulsion toward sin in your life, a willingness to acknowledge Christ before others, a love for other true Christians, progress in having victory over many sins in your life and so on. You should read the small letter 1 John in its entirety, for it was written so that you might have certainty that you now are joined to Jesus, God\u2019s Son (1 John 5:11-13).
\nA New Lifestyle
\n1.\tTell a Christian what happened to you, and ask them to meet with you weekly to explain the basics of the Christian life.
\n2.\tRead your Bible, starting with the New Testament, for 20 minutes each day, praying about what you have read and for the people in your life.
\n3.\tJoin with other Christians in a Bible-believing church and fellowship small group to learn to worship. Begin to use your time, talents and possessions for God.
\n4.\tTell the truth of the gospel of Christ to others by explaining it. Your actions, attitudes and love are \u201clights\u201d to others and glorify God.
\nReprinted from Tell the Truth \u00a92012 by Will Metzger with permission from InterVarsity Press, Downers Grove, Illinois. This helpful training manual for God-centered evangelism in book form is appropriate for individual or group study. It is available through Christian bookstores.<\/p>\n
Study Guide
\nTwelve Sessions for Individuals or Groups
\n(Assignments are for the next study. See leader\u2019s note at end.)
\nAssignment: Read preface and introduction.
\nStudy 1. The Doctrine Is the Drama (preface and introduction)
\n1.\tWhat does the author mean by \u201cThe gospel is for Christians\u201d (p. 19)?
\n2.\tThe author mentions two extremes in witnessing. What are they, and how have you struggled in witnessing (p. 14)?
\n3.\tWhy do you think the words doctrine and theology are negative for some Christians?
\n4.\tHave you been tempted to overlook some of the \u201chard truths\u201d about Jesus? Why?
\n5.\tHow can we help others understand that social action is not the gospel but a fruit of it?
\n6.\tChoose one doctrine (atonement, justification, assurance, etc.) and explain how you apply it to your life.
\n7.\tIn what ways have you experienced (or hope to experience) doctrine making you a spiritually healthy Christian?
\nAssignment: Read chapters one and two.
\nStudy 2. Evangelism as Planting and Watering; Genuine Conversion (chaps. 1-2)
\n1.\tIn what sense is the statement \u201cI witness by the way I live\u201d a good principle? In what ways is it not a good principle (pp. 50-53)?
\n2.\tFrom 1 Corinthians 3:5-9 explain what our role is and what God\u2019s role is in evangelism. How could this distinction free us up in witnessing (p. 54)?
\n3.\tWhy don\u2019t you witness more? Write down three people you will pray for and speak to about Jesus.
\n4.\tWhat are the six scriptural examples of \u201cpartial\u201d conversions described on pages 65-67?
\n5.\tDescribe how to help someone evaluate their profession of faith (2 Cor 13:5) biblically (p. 67; review basis for assurance of salvation, pp. 125-29).
\n6.\tFrom the book or your own experience, give examples of evangelism that errs by being too intellectual or too neglectful of the mind (truth content) of the gospel.
\n7.\tWhat problems arise from emotionalism in evangelism? How can we appropriately engage people\u2019s emotion with truth?
\n8.\tExplain this quotation by Martyn Lloyd-Jones, found on page 77: \u201cThe most serious of all dangers is that of seeking to produce decisions [for Christ] as a result of pressure brought to bear upon the listeners\u2019 will.\u201d
\n9.\tWhat is the labeling fallacy, and what negative effect does it have (pp. 80-83)?
\n10.\tThe author says our evangelism must be directed to the whole person (mind, emotions, will) yet allow that their responses will vary according to each unique personality. Explain (pp. 78-80; see Rom 6:17).
\n11.\tThe author says that as he grew in his understanding of Scripture, he reinterpreted when his conversion occurred. Do you wish to revise your testimony that you wrote earlier? Explain why or why not. (See appendix 1.C-D.)
\nAssignment: Read pages 84-95.
\nStudy 3. The Gospel Reduced; Packaging the Gospel (pp. 84-95)
\n1.\tJustify this statement: Presenting the maximum amount of truth to the maximum number of people is the historical and biblical goal of evangelism (pp. 84-89).
\n2.\tStudy the contrasts in chart 1, \u201cSome Contrasts in Gospel Content.\u201d Write a question you have and discuss it with others.
\n3.\tWhat are some ways that a me-centered gospel differs from a God- centered gospel (pp. 87-88)?
\n4.\tHow can the truth that God loves sinners become a half-truth and mislead people? What other parts of the gospel are often shrunken or neglected (pp. 89-91)?
\n5.\tWhat is method-centered evangelism? Why is this approach prone to manipulating people (pp. 91-94)?
\n6.\tWhat are three negative effects of me-centered evangelism (p. 94)?
\nAssignment: Read pages 96-101 (\u201cIs the Gospel Really Being Compromised?\u201d \u201cTruth: The Measuring Stick of Evangelism\u201d)
\nStudy 4. The Gospel Reduced (pp. 96-101, \u201cIs the Gospel Really Being Compromised?\u201d \u201cTruth: The Measuring Stick of Evangelism\u201d)
\n1.\tSummarize Tim Keller\u2019s answer to the person who couldn\u2019t believe people are going to hell for not believing in Jesus (pp. 97-98).
\n2.\tDo you think the author has misstated his analysis of contemporary evangelism? Give examples for your view from the book or from your experiences.
\n3.\tAre you concerned about \u201cdropouts and deformed babies\u201d from evangelism? What preventatives might help (p. 99)?
\n4.\tGive examples of how doctrinal unity could unite Christians (p. 100).
\n5.\tCould the emphasis on a maximum gospel in this book lead to making the gospel too complex? How could this be guarded against (p. 101)?
\nAssignment: Read pages 102-29, \u201cGospel Grammar\u201d (points 1-3) and \u201cGospel Telling.\u201d Read appendix two and make copies of both versions of the \u201cCome Home\u201d gospel diagram, following the learning procedures. Study the amplified version and appendix 1.R, S.
\nStudy 5. The Gospel Recovered, part one (pp. 102-29, \u201cGospel Grammar,\u201d points 1-5)
\n1.\tContrast a secular definition of God and sin with a biblical definition (pp. 102-6, 110-15).
\n2.\tWhat three characteristics of God are important for the non-Christian to know, and why (pp. 102-6)?
\n3.\tRetell Paul\u2019s sermon on Mars Hill (Acts 17:22-34) as if you\u2019re talking to a non-Christian (pp. 104-5).
\n4.\tWhy is reminding people of God\u2019s law an important part of evangelism (pp. 106-10)?
\n5.\tFrom Romans 7:7-13 and Philippians 3:4-11, explain what made Paul despair of self-sufficiency (self-generated righteousness) (p. 108).
\n6.\tSin separates us from God and enslaves us. Give examples from Scripture and from your own experience (pp. 110-14).
\n7.\tWhat is the dilemma of which people must have some comprehension by the end of point 3? Why do we emphasize bad news when the gospel is good news (pp. 114-15)?
\n8.\tWhat are some stories from Scripture and your life that exhibit the love of Christ (pp. 115-18)?
\n9.\tWhat is the significance for our salvation of Christ\u2019s keeping all of God\u2019s law (Rom 8:1-4) (p. 119)?
\n10.\tRead background in 2 Samuel 11:1\u201412:14, and explain what Psalm 51 teaches about repentance and why it is a good indicator of whether a person might be ready to respond to Christ (pp. 122-23; see also 2 Cor 7:10, 11).
\n11.\tWhat is justification by faith alone, and why is it central to evangelism and to living the Christian life (p. 125)?
\n12.\tAccording to 1 John, what are the three marks of regeneration? First John also summarizes the basis for assurance of salvation by six indicators. What are these (pp. 126-29)?
\nAssignment: Continue to use the procedures for learning the \u201cCome Home\u201d diagram in appendix two. Study the amplified version. Read pages 129-33; study points 4-5 and \u201cGospel Telling.\u201d Consider telling someone a story (see appendix 1.Q).
\nStudy 6. The Gospel Recovered, part two (pp. 129-33, \u201cGospel Telling,\u201d points 4-5; appendix 2)
\n1.\tExplain how the theme \u201ccome home\u201d (and the images of a road of life and death, road rules, a separation, bridge, a Father, family and home) provides a biblical basis for linking the five points of the gospel (pp. 129-32).
\n2.\tWhat reasons are given for learning an extensive summary of the gospel, since God often uses a minimal amount of truth when regenerating people?
\n3.\tHow can knowing a gospel summary hinder or help a person in evangelism (pp. 129-30)?
\n4.\tHow would you feel about asking a person with whom you\u2019ve already conversed about Christianity, \u201cCould I take twenty minutes to give you an overview of the theme of the Bible? I think it would help to have a framework for what I\u2019m saying. Afterward you can pinpoint which part you don\u2019t understand\u201d? Pray and ask someone.
\n5.\tWhat vivid illustrations have you found helpful in communicating aspects of the gospel? Explain the five from \u201cCome Home.\u201d
\n6.\tChoose two passages from appendix 1.Q and retell them to someone in your own words. Then explain what the passages mean.
\n7.\tWould you agree that most Christians have a poor grasp of the content of the gospel, and express less gospel content when they witness?
\n8.\tIf the gospel is the power of God for salvation (Rom 1:16), why aren\u2019t more of our friends becoming Christians? Review conversations you\u2019ve had over the last six to twelve months; were they gospel-centered (appendix 1.M)?
\n9.\tWhy do you think we hesitate to ask people to respond to Christ?
\nAssignment: Continue to learn \u201cCome Home\u201d and role play. Ask two non-Christians, \u201cCan you help me? I\u2019m learning how to better communicate what I believe. Do you have twenty minutes?\u201d Ask them for feedback. Read chapters five and six.
\nStudy 7. Grace Is Only for the Powerless; God Is Grace-full (chaps 5-6)
\n1.\tTo what extent has sin affected each aspect of human nature (mind, emotions, will)?
\n2.\tRead Luke 15:11-32 and Mark 10:17-27. Instead of obvious sinners, the author chose stories of two people who seemed to be morally good and candidates for God\u2019s favor. Explain how these stories show that self-generated salvation is unlikely.
\n3.\tWhy are the entrance requirements (be holy, be perfect, etc.) into God\u2019s kingdom so high? What do you think of the statement, \u201cThere will be no sinners in heaven, only righteous people\u201d (Mt 5:20, 48) (p. 145)?
\n4.\tIf reliance on good works to gain God\u2019s favor is ingrained in human nature, what will root it out (pp. 146-48)?
\n5.\tGive examples from your life of how meriting God\u2019s favor creeps into the Christian life. What have you found helpful in nailing shut the lid on the coffin of good works?
\n6.\tExplain how trusting in good works (self-righteousness) undercuts grace.
\n7.\tWhich of the reasons for believing in free will are you attracted to (p. 149)?
\n8.\tDraw the diagram of God\u2019s method of salvation (a church with Christ as the door) and explain (p. 151).
\n9.\tIf the picture of standing in a cemetery preaching to skeletons (Ezek 37:1-10) is an accurate portrayal of evangelism, where must our hope be? How does this affect our methods (p. 152)?
\n10.\tThe turning point for the younger son in the parable of the prodigal son (Lk 15:11-24) is when he \u201ccomes to his senses.\u201d Was this brought about by a logical deduction in his own mind from his desperate situation, or was it by a Holy Spirit-induced admission of the providence of God in his circumstances and of his true guilt? How do his thoughts reveal the supernatural nature of his repentance and faith (pp. 154-56)?
\n11.\tPaul was secure in self-righteousness until he understood the implications of which commandment (Rom 7:7-13)? What phrase does he use (Gal 1:13-16) to describe what happened to him internally (compare Phil 3:4-11; pp. 156-58)?
\n12.\tThe Old Testament reiterates the continuing failure of people to obey God from the heart and to keep their spiritual marriage commitment to him. What new actions by God to solve this problem are promised in Ezekiel 36:25-28 and Hosea 2:14-23 (p. 159; see also p. 22)?
\n13.\tFrom the list \u201cGrace to the Rescue\u201d (pp. 160-61), explain how the Trinity works in unity. (All persons of the Godhead have the same ultimate goal, not different ones. Compare the \u201cView of God\u201d in chart 1, \u201cSome Contrasts in Gospel Content.\u201d Is salvation only made possible or is it actually procured by the atonement?
\nAssignment: Read chapters seven and eight. Spend time in personal worship using the passages from Scripture and the hymns. Search your hearts using appendix 1.R-S.
\nStudy 8: Sovereign, Saving Grace; Worship: The Whole-Souled Response to Grace (chaps. 7-8)
\n1.\tExplain what grace means and how it differs from love: \u201cGrace only functions as grace when . . .\u201d (p. 163).
\n2.\tWhy do people resist teaching God\u2019s sovereignty in salvation (pp. 164-65)?
\n3.\tWhat do you find interesting in the account of two theological students whose conception of God\u2019s autonomy in salvation changed their whole orientation to the Christian life (pp. 165-66)?
\n4.\tIs it biblical to say \u201cI chose Jesus\u201d? Why doesn\u2019t everyone respond to the gospel (Rom 9:1-25)?
\n5.\tIf you pursue the question \u201cWhy does God save anyone?\u201d as far as you can in the Bible, what answer is given (pp. 169-71)?
\n6.\tWhat do most people say is the greatest hindrance they face in witnessing (p. 175)? Give examples from past witnessing attempts.
\n7.\tHow does a view of a macro-God (versus a micro-God) motivate us in witnessing? What positive experiences in witnessing have encouraged you to continue witnessing (pp. 175-78)?
\n8.\tCan you identify with the idea that experiencing genuine worship has led you to be an initiator of evangelism and more intentional in witnessing (pp. 178-80)? Explain.
\n9.\tHow do the doctrines of God\u2019s grace in salvation stimulate worship?
\n10.\tExplain the following statement: \u201cWorship is the fire (motivating power, fuel) and the goal of evangelism\u201d (pp. 179-80).
\n11.\tDo you agree that evangelism is not number one on God\u2019s agenda? What is? Justify your answer (pp. 179-80).
\n12.\tThe closer we grow to God, the more conscious we become of our sinfulness. Do you identify with the woman who was forgiven much, or with Simon who felt he had little to be forgiven? Discuss the story from Luke 7:36-50 (pp. 181-83).
\n13.\tThe author makes the point that God is not just looking for decisions but is seeking worshipers (Jn 4:23-24). How does the story of the healing of the Samaritan leper illustrate this (Lk 17:11-19)? What has helped you to be a participant and not just a spectator in worship (p. 178)?
\n14.\tDefine worship in your own words. Now compare this with the definition on page 182.
\nAssignment. Read chapter nine and study appendix 1.B. Review your testimony, incorporating what you have learned, and be ready to give it at the next session (use guidelines in 1.D).
\nStudy 9. Ordinary Christians Can Witness (chap. 9)
\n1.\tDiscuss the dilemma that is created by the new definition of tolerance.Rehearse the answer you would give when challenged by \u201cYou\u2019re intolerant to say that Jesus is the only way to God\u201d (pp. 189-97).
\n2.\tPhilip Ryken posits three types of pluralism\u2014empirical, cherished and philosophical. Explain each of them (p. 190).
\n3.\tCan you clearly identify the weak point in the illustration of the three blind men examining an elephant (p. 194)?
\n4.\tDefine apologetics, and distinguish between classical apologetics and presuppositional apologetics (p. 197-98).
\n5.\tThe conscience is a key factor in evangelism (Rom 1:14-15). Review how Jesus and Paul reached into the consciences of nonbelievers (pp. 199-201).
\n6.\tWhat are your fears regarding witnessing (2 Cor 4:1-18; 5:11\u20136:10)? Discuss this passage and appendix 1.B (review, discuss pp. 202-6).
\n7.\tRole play your testimony (10 mins. each) in pairs, giving each other feedback.
\nAssignment. Take time to pray for two or three non-Christians using the prayer and Bible passages in appendix 2, \u201cCome Home: Amplified Version\u201d section called \u201cPrayer For Others.\u201d Make a plan to speak to someone about the Lord this week (over lunch? after class or a meeting?). Read chapter ten.
\nStudy 10. How to Communicate Personally (chap. 10)
\n1.\tMake a list of at least two non-Christians in each of the four relationship categories. List some of their interests and other things you know about them (short-term acquaintances may be difficult). Ask God to give you insight into where they might be spiritually. Pray for them. Use appendixes 1.J-K, N to help you.
\n2.\tWhat are some phrases you could use to bring up the topic of Jesus with these people (pp. 218-19)? Pray, and plan to initiate the topic of Jesus with them. Read appendix 1.T.
\n3.\tIn pairs or small groups do the role plays in 1.L, numbers 3-4. Use 1.M to help give feedback to each other.
\n4.\tGo over your written personal testimony. Express it to two Christians or non-Christians.
\n5.\tPray through the \u201cPlans to Obey\u201d list at the end of chapter ten. You may fill it out now or wait till the final study (pp. 233-34).
\nAssignment: Review appendix two materials. Pray for others, and tell God you are more than just available\u2014you want him to use you in evangelism. Practice the \u201cCome Home\u201d diagram with someone. Memorize the simplified version for use in the next session. Ask a non-Christian friend to give you feedback on your testimony.
\nStudy 11. Learning the Gospel Diagram \u201cCome Home\u201d in Two Versions (appendix 2)
\n1.\tDiscuss \u201cLearning to Say What You Mean,\u201d \u201cBeing a Good Listener\u201d and \u201cHow to Ask Good Questions\u201d from appendix 1.G-I.
\n2.\tUse the spiritual interest questionnaire in appendix 1.P again to sharpen your ability to verbalize the gospel.
\n3.\tIf you have not already done so, split into small groups and share your plans for witnessing to someone and your willingness to be held accountable. Share prayer requests.
\nAssignment: Choose two questions from appendix 1.N and write an outline of your answers, using the Bible and Christian books to help. Be prepared for role plays 2-4 (pp. 253-54). Your plans to obey (end of chap. 10) should be ready to hand in.
\nStudy 12. Review
\nThe leader assigns two, three or more from among the following sections in appendix 1.D\u2014\u201cPreparing Your Testimony\u201d (rewrite); E\u2014\u201cExplaining the Doctrine Underlying the Gospel and Evangelism\u201d (test); F\u2014\u201cA Theology of Evangelism Methodology\u201d (write a talk on this); L\u2014\u201cFour Role Plays for Learning to Witness\u201d (practice role plays 1 or 3); M\u2014\u201cEvaluating the Content of a Gospel Presentation\u201d (rewrite); Q\u2014\u201cTelling the Gospel Through Stories\u201d (choose one passage; explain it as a story in your own words); R-S\u2014\u201cGod\u2019s Test for Everyone: Measure Yourself by God\u2019s Law\u201d; \u201cExposing Heart Attitudes\u201d (for self-examination or to discuss with a non-Christian).
\n1.\tUse appendix 1.N and practice in groups of three giving answers. See appendix 1.L role play 2. (One or more people should be assigned several questions to research beforehand. Class leader and participants may add additional insights.)
\n2.\tConclude with prayer as a large group or in pairs. Hand in \u201cPlans to Obey\u201d from chapter ten to leader or accountability partner (pp. 233-34).
\nAssignment: Implement \u201cPlans to Obey.\u201d
\nLeader: Allow one hour minimum for each session. While a Sunday school setting is possible, allowing one to two hours per session is ideal because it will allow time for discussion and prayer. Build in assignments for practicing evangelism. If contact evangelism is not feasible (appendixes O-P), ask for commitments to pray for and speak to (write, phone) friends, relatives and people met during the course of that week.
\nReprinted from Tell the Truth \u00a92012 by Will Metzger, with permission from InterVarsity Press.<\/p>\n
Preface
\n1Carl F. H. Henry, \u201cThe Purpose of God,\u201d in The New Face of Evangelicalism, ed. C. Ren\u00e9 Padilla (Downers Grove, IL: InterVarsity Press, 1976), p. 31.
\n2Kenneth S. Latourette, A History of the Expansion of Christianity (New York: Harper, 1944), 1:230.
\nIntroduction
\n1Todd A. P. Best, \u201cReading Dorothy Sayers,\u201d Reconsiderations 7, no. 2 (2007): 6-7.
\n2See Dallas Willard, ed., A Place for Truth: Leading Thinkers Explore Life\u2019s Hardest Questions (Downers Grove, IL: IVP Books, 2010).
\n3Mark Galli, \u201cIn the Beginning Grace,\u201d Christianity Today, October 2, 2009, pp. 26-27, emphasis added. Compare a comment from Ron Sider, a leader in working with the poor. Regarding the hard work and large task of helping the poor which can lead to short-term social activism, \u201cMy words must be grounded in scripture, growing in personal reliance in the Lord, and a devotional life . . . for staying power.\u201d
\n4Carl F. H. Henry, quoted in Richard J. Mouw, \u201cCarl Henry Was Right,\u201d Christianity Today, January 27, 2010, pp. 32-33.
\n5Jonathan Bartlett, \u201cMotivated by Grace to Do Justice,\u201d byFaith, spring 2011, p. 15.
\n6Ibid., pp. 14-15, emphasis added.
\n7Ligon Duncan, \u201cAn Unpopular Doctrine,\u201d Ministry and Leadership, spring-summer 2011, pp. 6-7.
\n8Unpublished paper by Tim Keller. Quoted by permission.
\n9Matthew Anderson, \u201cPutting Jesus Back in the Gospel,\u201d a review of The King Jesus Gospel by Scot McKnight, Leadership Journal, fall 2011, p. 100.
\n10J. I. Packer, Evangelism and the Sovereignty of God (Downers Grove, IL: InterVarsity Press, 1991), p. 43, emphasis added.
\n11Vern Poythress, phone conversation with author.
\n12Bernard Ramm, \u201cHand in Hand,\u201d His, November 1965, pp. 4-7.
\n13\u201cFor the time will come when people will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear\u201d (2 Tim 4:3).
\n14\u201cYour whole head is injured, \/ your whole heart afflicted\u201d (Is 1:5).
\n15\u201cAlthough they claimed to be wise, they became fools and exchanged the glory of the immortal God for images\u201d (Rom 1:22-23).
\n16The Greek words for \u201csound doctrine\u201d mean \u201chealthy, wholesome teaching\/instruction.\u201d
\n17\u201cThe Berean Jews . . . received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true\u201d (Acts 17:11).
\n18The Apostolic Age, which ended with the closing of the biblical canon.
\n19\u201cPapa\u2019s Medical Society\u201d refers to the Roman Catholic Church. \u201cJustin Doctrinatum\u201d is a play on words (\u201cJust indoctrinate them\u201d) that describes the practice of teaching people to accept a system of doctrine uncritically\u2014in this case, to a largely illiterate people in an unknown language (Latin). The practice continues today in churches of all types.
\n20The Dark Ages\u2014the time prior to the Reformation.
\n21 Martin Luther\u2014\u201cGod\u2019s volcano.\u201d
\n22Calvin\u2019s motto was \u201cUnto You, O God, do I offer my heart, promptly and sincerely.\u201d His Institutes of the Christian Religion provided a basis for Protestant churches.
\n23The age of the Reformation.
\n24David Martyn Lloyd-Jones, a trained physician who eventually changed vocations and became a preacher.
\n25The European, British and Puritan reformers of the seventeenth through nineteenth centuries.
\n26J. I. Packer and Puritan scholar John Owen, respectively. \u201cIV\u201d refers to InterVarsity Christian Fellowship (known today in the United Kingdom as Universities and Colleges Christian Fellowship).
\n27John Stott, his All Souls Church and his book Basic Christianity.
\n28Banner of Truth Publications.
\n29The revivalist tradition in the United States, including the ministries of George Whitefield, John Wesley and Jonathan Edwards.
\n30The Philadelphia Conference on Reformed Theology.
\n31Some of these \u201cdoctors\u201d include J. Gresham Machen, Donald Gray Barnhouse, John Murray, Edmund Clowney, R. C. Sproul, Francis Schaeffer and James Boice. \u201cElders\u201d refers to Presbyterians.
\n32\u201cMedical conferences\u201d include Ligonier, Desiring God, Together for the Gospel, The Gospel Coalition, Shepherds Conference, Acts 29, Passion, Resolved and Next.
\n33\u201cBaptist soul hospitals\u201d innovated in the areas of congregational rule, community outreach, evangelism, home visitation and missionary strategy.
\n34John Bunyan.
\n35William Carey.
\n36Spurgeon\u2019s church in London was called the Metropolitan Tabernacle.
\n37Southern Baptist Theological Seminary, under President Albert Mohler.
\n38Ernest Reisinger, a self-educated businessman from Carlisle, Pennsylvania, who among other things founded Founders Journal.
\n39Together for the Gospel (T4G), founded by Mark Dever, Ligon Duncan, C. J. Mahaney and Albert Mohler; The Gospel Coalition, supported by D. A. Carson, Tim Keller and others.
\n40John Piper.
\n41The five \u201csolas\u201d: Scripture, Christ, grace, faith and the glory of God. \u201cIn the Reformation mindset, salvation is a gift of God\u2019s grace alone (sola gratia) found in Christ alone (solus Christus), and received by simple faith alone (sola fide). We know this for certain through Scripture (sola Scriptura). Only if all these things are true, the sinner contributing nothing to his own salvation, can all glory go to God (soli Deo Gloria). As John Calvin wrote, \u2018Wherever the knowledge of justification of faith is taken away, the glory of Christ is extinguished.\u2019\u201d Michael Reeves, The Unquenchable Flame (Nashville: B & H Academic, 2010), p. 106.
\nChapter 1: Evangelism as Planting and Watering
\n1Kenneth Prior, The Gospel in a Pagan Society (Downers Grove, IL: InterVarsity Press, 1975), p. 51.
\n2There are three primary words in the New Testament for proclaiming the Christian message: euanggelizesthai (tell good news), k\u0113ryssein (proclaim) and martyrein (bear witness). The English words evangelism and gospel come from the same Greek word: euangelion. This word is composed of two words meaning \u201cgood\u201d and \u201cnews.\u201d Therefore, to evangelize is to set forth the good news. The context usually indicates that it includes a demonstration, or doing, as well as a proclamation, or saying. For a thorough study of the three words, see chapter three in Michael Green, Evangelism in the Early Church (Grand Rapids: Eerdmans, 1970).
\n3J. I. Packer, Evangelism and the Sovereignty of God (Downers Grove, IL: InterVarsity Press, 1961), p. 56; see also pp. 37-45.
\n4D. Martyn Lloyd-Jones, The Presentation of the Gospel (London: Inter-Varsity Fellowship, 1949), pp. 6-7.
\n5C. S. Lewis, The Lion, the Witch and the Wardrobe (New York: Macmillan, 1953), pp. 149-51, emphasis added.
\nChapter 2: Genuine Conversion
\n1See John F. MacArthur Jr., The Gospel According to Jesus (Grand Rapids: Zondervan, 1988), chap. 20 and appendixes 1 and 2.
\n2The term conversion is often defined as the individual\u2019s initial response of faith and repentance. The Puritans used certain terms to describe the order of various aspects of the Spirit\u2019s work. A sinner went from awakening (a new sensitivity to God) to seeking (looking for answers) to conviction (felt guilt) to conversion (faith and repentance).
\n3Michael Green, Evangelism in the Early Church (Grand Rapids: Eerdmans, 1970), pp. 159-61, 204-6.
\n4Joseph Hart, \u201cCome, Ye Sinners, Poor and Wretched,\u201d 1759.
\n5These are adapted from Peter Masters, Physician of Souls (London: Wakeman, 1976), pp. 110-25.
\n6Even true Christians entering the secular campus have a rough time, especially if their religious background has emphasized only feelings and fellowship. Nevertheless, if God calls them to this situation, spectacular growth often follows.
\n7All doubt is not sinful. See Os Guinness, In Two Minds (Downers Grove, IL: InterVarsity Press, 1976).
\n8Bernard Ramm, The Witness of the Spirit (Grand Rapids: Eerdmans, 1960), p. 89.
\n9John Stott, Balanced Christianity (Downers Grove, IL: InterVarsity Press, 1975), p. 13. See also John Stott\u2019s excellent book Your Mind Matters (Downers Grove, IL: InterVarsity Press, 1973).
\n10Stott, Balanced Christianity, pp. 17-18. However, even in some of the most theologically orthodox groups there is a paucity of praise. Some of the Scripture turned into songs by the Jesus People and Pentecostals can help us learn how to weave emotion together with music, focusing on grace.
\n11For example, Edward T. Welch, When People Are Big and God Is Small (Phillipsburg, NJ: Presbyterian & Reformed, 1997), and the writings of James Dobson, David Powlison and Paul David Tripp.
\n12John Piper, \u201cFeelings Slighted,\u201d World, October 19, 2002.
\n13Andre Bustanoby, \u201cAn Open Letter to Jane Ordinary,\u201d Christianity Today, March 16, 1967, p. 14.
\n14\u201cIt is the citadel of the will which has to be stormed, and if he is wise, the evangelist will approach this fortress neither by the avenue of the mind alone, nor by the avenue of the heart alone, but by both\u201d (John Stott, Fundamentalism and Evangelism [Grand Rapids: Eerdmans, 1959], p. 58).
\n15D. Martyn Lloyd-Jones, The Presentation of the Gospel (London: Inter-Varsity Fellowship, 1949), p. 9. I owe many of the thoughts in this paragraph to this out-of-print, British IVF booklet.
\n16John Bunyan, Pilgrim\u2019s Progress in Today\u2019s English (Chicago: Moody Press, 1964), pp. 85-86. See also the conversations with Hopeful and Ignorance.
\n17Often the New Testament represents conversion in terms of our response not to a person but to the truth. Conversion is to obey the truth (Rom 2:8; 6:17; 1 Pet 1:22), to believe the truth (2 Thess 2:12-13) and to acknowledge or come to know the truth (Jn 8:32; 1 Tim 2:4; 4:3; 2 Tim 2:25; Tit 1:1; 1 Jn 2:21). Similarly, to preach the gospel is not to just proclaim Christ but to manifest the truth (2 Cor 4:2). See Stott, Your Mind Matters, pp. 49-50.
\n18C. John Miller, Powerful Evangelism for the Powerless, rev. ed. (Phillipsburg, NJ: Presbyterian & Reformed, 1977), pp. 129-30.
\n19Scott Underwood, \u201cTake My Life,\u201d Mercy\/Vineyard, 1995.
\n20For a helpful discussion see J. I. Packer, Evangelism and the Sovereignty of God (Downers Grove, IL: InterVarsity Press, 1961).
\n21J. I. Packer, introduction to John Owen, The Death of Death (London: Banner of Truth, 1959), pp. 1-25.
\nChapter 3: The Gospel Reduced
\n1\u201cTruly the essence of the apostolic method was not some all-consuming effort to reach as many different people as possible with the message, but rather, subject to both the leading and enablement of the Holy Spirit, the first-century Christians labored in a strategic center until a nucleus of believers was formed into a local church. Evangelization was not some truncated message of the plan of salvation, but a declaration of the whole counsel of God. It was then left to the local company of Christians to maintain continuing evangelism in their community\u201d (C. Stacey Woods, \u201cGod\u2019s Initiative and Ours,\u201d I.F.E.S. Journal [1966]: 4).
\n2J. I. Packer, Evangelism and the Sovereignty of God (Downers Grove, IL: InterVarsity Press, 1961), pp. 47-49.
\n3Some roots are found in the techniques developed by the revivalist Charles Finney.
\n4This is not to say that we shouldn\u2019t rejoice whenever Christ is preached (even if the motives are wrong), as Paul did (Phil 1:15-18). But when there is a distortion of Christ and his salvation, we must object, as Paul also did (Gal 1:6-9).
\n5\u201cMeet My Friend\u201d (Westchester, IL: Good News Publishers, n.d.), n.p.
\n6A. W. Tozer, The Old Cross and the New (Harrisburg, PA: Christian Publications, n.d.), n.p.
\n7George Sweeting, What Is Your Favorite Game? (Chicago: Moody Press, n.d.), n.p.
\n8Tozer, Old Cross.
\n9David T. Smith, \u201cYou\u2019re a Beautiful Person\u201d (Chicago: Moody Press, n.d.), n.p.
\n10John Blanchard, Ultimate Questions (Durham, UK: Evangelical Press, 1987).
\n11Tim Keller, \u201cBrimstone for the Broadminded,\u201d Christianity Today, July 13, 1998, p. 65.
\n12Mike Yaconelli, \u201cThe Safety of Fear,\u201d The Door, September-October 1993, n.p.
\n13Francis A. Schaeffer, The God Who Is There (Downers Grove, IL: InterVarsity Press, 1969), p. 169.
\n14It is interesting to note that within Pentecostal and Third World circles some of these same themes are being sounded. Juan Carlos Ortiz of Argentina contends for an evangelism that is not me-centered, calls for obedience to Christ as Lord and refuses to call people Christians who show none of the biblical distinctives. See his Disciple (Carol Stream, IL: Creation House, 1975), pp. 11-17.
\n15Walt Chantry, Today\u2019s Gospel\u2014Authentic or Synthetic? (London: Banner of Truth, 1970), p. 17.
\nChapter 4: The Gospel Recovered
\n1See Michael Green, Evangelism in the Early Church (Grand Rapids: Eerdmans, 1970), chaps. 2-5; and Kenneth Prior, The Gospel in a Pagan Society (Downers Grove, IL: InterVarsity Press, 1975).
\n2C. S. Lewis uses the powerful imagery of Aslan the lion to convey a biblical view of God. \u201cBut as for Aslan himself, the beavers and the children didn\u2019t know what to do or say when they saw him. People who have not been in Narnia sometimes think that a thing cannot be good and terrible at the same time\u201d (C. S. Lewis, The Lion, the Witch, and the Wardrobe [New York: Collier, 1970], pp. 116-17).
\n3\u201cThe law is not to be rejected because a man has no power to keep it. When the rejection of the law is argued on this ground, it is often forgotten that, similarly, men have no power to obey the Gospel. The command to believe is as impossible as the command to obey, and so the gospel seems to speak just as impossible things as does the law. Absence of ability does not infer absence of obligation. . . . But it is an unreasonable thing to conceive of the law apart from the Spirit of God, and then to compare it with the Gospel for if the Gospel itself\u2014even its promises of mercy and forgiveness\u2014were to be thought of apart from the Spirit, it would achieve nothing: indeed, by itself it would be as much a dead letter as the law. But neither the law nor Gospel is a dead letter, for the Holy Spirit makes use of both in a saving manner\u201d (Ernest Kevan, Moral Law [Grand Rapids: Sovereign Grace, 1971], pp. 10-11).
\n4Rebecca Manley Pippert, Out of the Saltshaker (Downers Grove, IL: InterVarsity Press, 1999), chaps. 4-6.
\n5John Bunyan, Pilgrim\u2019s Progress in Today\u2019s English (Chicago: Moody Press, 1964), pp. 32-33.
\n6For an excellent and readable discussion of the relation of the Christian to the law, see Horatius Bonar, God\u2019s Way of Holiness (Chicago: Moody Press, n.d.), and Walt Chantry, God\u2019s Righteous Kingdom (Edinburgh: Banner of Truth, 1980).
\n7J. I. Packer, Evangelism and the Sovereignty of God (Downers Grove, IL: InterVarsity Press, 1961), pp. 60-61.
\n8Ibid., pp. 62-63.
\n9I owe these three points to an unpublished sermon on repentance by Rev. Al Martin of Trinity Baptist Church, Montville, New Jersey.
\n10Francis A. Schaeffer, Death in the City (Downers Grove, IL: InterVarsity Press, 1969), pp. 70-71.
\n11Lee Strobel, \u201cHow Can I Share My Faith with Others?\u201d in This We Believe, ed. John N. Akers, John H. Armstrong and John D. Woodbridge (Grand Rapids: Zondervan, 2000), p. 198.
\n12Packer, Evangelism and the Sovereignty of God, p. 71.
\n13Robert Horn, Go Free (Downers Grove, IL: InterVarsity Press, 1976), pp. 117-19. Compare Horatius Bonar, God\u2019s Way of Peace (Chicago: Moody Press, n.d.), John Owen, Justification by Faith (Grand Rapids: Sovereign Grace, 1971), and R. C. Sproul, Faith Alone (Grand Rapids: Baker, 1995).
\n14\u201cTrue believers may have the assurance of their salvation diverse ways shaken, diminished, and intermitted; as by negligence in preserving of it; by failing into some special sin which woundeth the conscience and grieveth the Spirit; by some sudden or vehement temptation; by God\u2019s withdrawing the light of His countenance, and suffering even such as fear Him to walk in darkness and have no light\u201d (Westminster Confession, chap. 28, sec. 4).
\n15A third type of person would be someone who lacks assurance simply because they do not believe in the doctrine of assurance. That is, they do not think Scripture teaches even the possibility of a person knowing with certainty they are redeemed and will be taken to heaven. They dismiss such ideas as conjecture and pride.
\n16G. I. Williamson, The Westminster Confession of Faith: A Study Guide (Philadelphia: Presbyterian & Reformed, 1964), p. 133.
\n17Ronald Wallace, Calvin\u2019s Doctrine of the Christian Life (Grand Rapids: Eerdmans, 1962).
\n18John Donne, \u201cRavished by God,\u201d Holy Sonnets.
\n19Green, Evangelism in the Early Church, p. 70; see also p. 250.
\nChapter 5: Grace Is Only for the Powerless
\n1A fictitious name and composite story from several incidents.
\n2Henri Nouwen, The Return of the Prodigal Son (New York: Doubleday, 1994), pp. 72, 74, 76.
\n3Job\u2014Job 1:21; 2:10; 40:8; 42:2-6. David\u2014Ps 115:3. Solomon\u2014Prov 21:1. Jesus\u2014Jn 5:21; 6:44-65. Paul\u2014Rom 9:20-21; 11:35-36.
\n4James Montgomery Boice, Whatever Happened to the Gospel of Grace? (Wheaton, IL: Crossway, 2001), pp. 108, 121.
\n5Joseph M. Stowell, \u201cThe Evangelical Family: Its Blessings and Boundaries,\u201d in This We Believe, ed. John N. Akers, John H. Armstrong and John D. Woodbridge (Grand Rapids: Zondervan, 2000), p. 215.
\n6\u201cWhen Jonathan Edwards spoke of will as \u2018the mind of choosing,\u2019 he meant that we make choices according to what we deem preferable in terms of the options before us. Edwards concluded that we always choose according to the inclination that is strongest at the moment. This is a crucial insight into the will. It means that every choice we make has an antecedent cause. Our choices are not \u2018spontaneous,\u2019 arising out of nothing. There is a reason for every choice we make\u201d (R. C. Sproul, Grace Unknown [Grand Rapids: Baker, 1997], p. 131). \u201cEdwards\u2019s second major contribution was his discussion of what he called \u2018motives.\u2019 He pointed out that the mind is not neutral. It thinks some things are better than other things, and because it thinks some things are better than other things it always chooses the better things. If a person thought one course of action was better than another and yet chose the less desirable alternative, the person would be irrational. This means . . . that the will is always free. It is free to choose . . . what the mind thinks best.
\n\u201cBut what does the mind think best? Here we get to the heart of the matter. When confronted with God, the mind of a sinner never thinks that following or obeying God is a good choice. His will is free to choose God. Nothing is stopping him. But his mind does not regard submission to God as desirable. . . .
\n\u201cCertainly, anyone who wants to come to Christ may come to him. That is why Edwards insisted that the will is not bound. But who is it who wills to come? The answer is: No one, except those in whom the Holy Spirit has already performed the entirely irresistible work of the new birth so that, as a result of this miracle the spiritually blind eyes of the natural man are opened to see God\u2019s truth, and the totally depraved mind of the sinner, which in itself has no spiritual understanding, is renewed to embrace the Lord Jesus Christ as Savior. This is teaching that very few professing Christians in our day, including the vast majority of evangelicals, believe or understand, which is another reason, perhaps the major reason, why they find grace boring\u201d (Boice, Whatever Happened, pp. 115-16).
\n7For a fuller discussion of the human will and of how our moral inability does not release us from moral responsibility, see the appropriate chapters in Boice, Whatever Happened; Sproul, Grace Unknown; John Gerstner, A Primer on Free Will (Phillipsburg, NJ: Presbyterian & Reformed, 1982); John Cheeseman, Saving Grace (Edinburgh: Banner of Truth, 1999); A. W. Pink, The Sovereignty of God (Edinburgh: Banner of Truth, 1961).
\n8Does sovereign grace dehumanize? No, it humanizes. A person who experiences the new creation that results from regeneration says, \u201cI have become more myself than I ever thought possible. God, who has searched me and known me, has revealed to me who I really am (Ps 139). The admonition to \u2018know thyself\u2019 is futile without knowing God. At last, feeling at home with my Maker, I am at peace with myself.\u201d Contrast this with the identity confusion that prevails today and the promotion of a sovereign self that aims at self-mastery. Michael Horton describes one manifestation of this as the \u201ctherapeutic self.\u201d I see myself as good yet needy. Therefore I seek good advice with the goal of recovery, not redemption. The one thing I must not do is violate my true self. The long history of humanity\u2019s self-centeredness climaxes in a culture of narcissism. Felt needs mask real needs. When real needs are realized, this worldview has no answers. Alister McGrath has gleaned from Scripture six images of human need: hunger, thirst, emptiness, loneliness, hopelessness, lostness. Powerful connections can be made when these are traced back to the staggering rupture in our relationship with our Maker.
\nChapter 6: God Is Grace-Full
\n1Cornelius Plantinga Jr., quoted in J. I. Packer, \u201cDoing It My Way: Are We Born Rebels?\u201d in This We Believe, ed. John N. Akers, John H. Armstrong and John D. Woodbridge (Grand Rapids: Zondervan, 2000), p. 44.
\n2John Murray, \u201cEpistle to the Romans\u201d in New International Commentary on the New Testament, ed. F. F. Bruce (Grand Rapids: Eerdmans, 1968), p. 102.
\n3J. I. Packer, quoted in James Montgomery Boice, Whatever Happened to the Gospel of Grace? (Wheaton, IL: Crossway, 2001), p. 110.
\n4Two books that contain an examination of the cultural background of the story of the Prodigal Son in Luke 15 are Kenneth E Bailey, The Cross and the Prodigal, rev. ed. (Downers Grove, IL: InterVarsity Press, 2005), and Timothy Keller, Prodigal God (New York: Penguin Putnam, 2008). In the preface to Cross and the Prodigal Bailey states his basic presupposition that \u201cthe insights gained from looking at a parable of the prodigal son through the eyes of conservative Middle Eastern peasant society (ancient and modern) is a better starting point than the cultures of North America or Europe.\u201d In chapter three, \u201cThe Face-Saving Plan,\u201d his interpretation centers on two reasons that keep the prodigal from going home. First, he would have to endure his brother\u2019s scorn and live off his brother\u2019s inheritance. Second, he must face the village, which will reject and mock him. Restoration to the family and community was only possible (he assumed) after he had paid back the money he had lost.
\n\u201cBut to be accepted as an apprentice with a craftsman he would need his father\u2019s backing. The game plan therefore was to make a \u2018very humble speech\u2019 that would (he hoped) convince his father to back him\u2014just once more!
\n\u201cSadly, the prodigal does not yet understand the nature of his sin. He thinks the issue is the lost money. It isn\u2019t! It is the father\u2019s broken heart. The problem is not the broken law but the broken relationship. If he is a servant, he can get a job, earn the money and pay his debts. But if he is a son of the house, such a solution will not satisfy his father. As yet he understands none of this. Hence the nature of his proposed \u2018confession\u2019\u201d (Bailey, Cross and the Prodigal, p. 59).
\nI have great respect for Tim Keller. However, I take issue with his interpretation in Prodigal God. He follows a similar line of reasoning as Bailey, depending on cultural insights. He also interprets the prodigal\u2019s repentance as insincere. Cultural insights can enlighten but should never trump the words of the text.
\nChapter 7: Sovereign, Saving Grace
\n1J. I. Packer, Evangelism and the Sovereignty of God (Downers Grove, IL: InterVarsity Press, 2008), pp. 25-32.
\n2Jennifer L. Bayne and Sarah E. Hinlicky, \u201cFree to Be Creatures Again,\u201d Christianity Today, October 23, 2000, pp. 38-44.
\n3John Piper, The Pleasures of God (Portland, OR: Multnomah Publishers, 1991), p. 272.
\nChapter 8: Worship
\n1John Piper, Let the Nations Be Glad (Grand Rapids: Baker, 1993), pp. 11, 38-40.
\n2John Newton, \u201cLet Us Love, and Sing, and Wonder,\u201d 1774.
\n3Edmund Clowney, unpublished sermon.
\nChapter 9: Ordinary Christians Can Witness
\n1Webster\u2019s Encyclopedic Unabridged Dictionary, s.v. \u201ctolerance.\u201d For an in-depth study of this topic, see Stan D. Gaede, When Tolerance Is No Virtue (Downers Grove, IL: InterVarsity Press, 1993).
\n2Josh McDowell and Bob Hostetler, The New Tolerance (Wheaton, IL: Tyndale House, 1998), p. 22.
\n3Ibid., p. 41. See also Gaede, When Tolerance Is No Virtue.
\n4Philip Graham Ryken, Is Jesus the Only Way? (Wheaton, IL: Crossway, 1999), pp. 13-16.
\n5Ibid., pp. 30-32. Cf. Donald Carson, The Gagging of God: Christianity Confronts Pluralism (Grand Rapids: Baker, 1996).
\n6John Stott, Christ the Controversialist (Downers Grove, IL: InterVarsity Press, 1996).
\n7McDowell and Hostetler, New Tolerance, p. 95.
\n8Ryken, Is Jesus the Only Way? pp. 29-31.
\n9Lee Strobel, The Case for Faith (Grand Rapids: Zondervan, 2000), p. 217; Harold A. Netland and Keith E. Johnson, \u201cWhy Is Religious Pluralism Fun\u2014and Dangerous?\u201d in Telling the Truth, ed. D. A. Carson (Grand Rapids: Zondervan, 2000), pp. 63-64.
\n10J. I. Packer, \u201cIsn\u2019t One Religion as Good as Another?\u201d in Hard Questions, ed. Frank Colquhoun (Downers Grove, IL: InterVarsity Press, 1977), p. 15.
\n11Packer, \u201cIsn\u2019t One Religion as Good as Another?\u201d p. 16.
\n12All thought is based on assumptions that cannot be \u201cproved.\u201d So as Christians, we begin with God, who reveals truth to us.
\n13Francis A. Schaeffer, The God Who Is There (Downers Grove, IL: InterVarsity Press, 1969), and Os Guinness, The Dust of Death (Downers Grove, IL: InterVarsity Press, 1973) are both good for an overview. The many writings of Francis Schaeffer and Edith Schaeffer taken together will beautifully illustrate the balance between taking the mind seriously and humbling it. They also portray the connection between knowing truth and living out the truth.
\n14There is much handwringing among evangelicals about the need to reinvent evangelism to connect with postmoderns. Yet if there is a tendency to revise the gospel itself and not just the entry points or bridges, beware. Just because \u201cIs it true?\u201d is not the first question many are concerned about doesn\u2019t mean that we compromise presenting objective truth lovingly and winsomely. Postmodernism is amply discussed with its implications for evangelism in D. A. Carson, ed. Telling the Truth (Grand Rapids: Zondervan, 2000), chaps. 3-5, 9-10, 17, 28; and Douglas Groothuis, Truth Decay (Downers Grove, IL: InterVarsity Press, 2000), chaps. 3-7.
\n15John Bunyan, Pilgrim\u2019s Progress in Today\u2019s English (Chicago: Moody Press, 1964), pp. 134-35.
\n16C. John Miller, Basic Guidelines for Witnessing, Westminster Seminary, class syllabus, pp. 11, 13.
\n17Roger Barrett, \u201cMotives for Witnessing\u2014Good or Evil,\u201d Christianity Today, July 17, 1970, pp. 12-14.
\n18Miller, Basic Guidelines for Witnessing, p. 7.
\n19\u201cWe find it difficult to witness because we have not learned to be open. Being real means being free to express ourselves when it is appropriate to do so\u201d (John White, The Fight [Downers Grove, IL: InterVarsity Press, 1976], pp. 67-68).
\n20Packer, \u201cIsn\u2019t One Religion as Good as Another?\u201d pp. 122-25.
\n21C. John Miller, \u201cEvangelism and Prayer\u201d (unpublished paper, no date).
\n22J. I. Packer, Evangelism and the Sovereignty of God (Downers Grove, IL: InterVarsity Press, 2008), pp. 119-20.
\nChapter 10: How to Communicate Personally
\n1D. Martyn Lloyd-Jones, The Presentation of the Gospel (London: Inter-Varsity Fellowship, 1949), p. 3.
\n2For an evaluation of the results of contemporary mass evangelism, see Eternity, September 1977, including C. Peter Wagner, \u201cWho Found It?\u201d pp. 13-19; James F. Engel, \u201cGreat Commission or Great Commotion?\u201d p. 14; Lynn Holman, \u201cHere\u2019s Living Proof,\u201d p. 19.
\n3For a readable discussion on being yourself and emulating Jesus in evangelism, see Rebecca Manley Pippert, Out of the Saltshaker (Downers Grove, IL: InterVarsity Press, 1999).
\n4For example, El = evangelism among your own people (Jerusalem and Judea); E2 = evangelism among people different from you, yet still of your language and country (Samaria); E3 = evangelism among people who are different in language and race (uttermost parts of the earth) (Donald McGavern and Win Arn, How to Grow a Church [Glendale, CA: Regal, 1973], pp. 51-53).
\n5Paul Little, \u201cHow to Win Souls to Christ,\u201d Presbyterian Journal, January 13, 1965, p. 10.
\n6Robert Horn, Go Free (Downers Grove, IL: InterVarsity Press, 1976), pp. 120-21. Some questions leave a wrong impression. For example, \u201cWhy not try Jesus?\u201d \u201cCan you think of any reason to not become a Christian?\u201d
\n7Little, \u201cHow to Win Souls,\u201d p. 37.
\n8James Kennedy, Evangelism Explosion (Wheaton, IL: Tyndale House, 1970), p.21.
\n9I owe the material in this section to Donald C. Smith, \u201cConversational Evangelism,\u201d unpublished paper. It can also be found in Pippert, Out of the Saltshaker, pp. 145-48.
\n10C. H. Dodd, quoted in Michael Green, Evangelism in the Early Church (Grand Rapids: Eerdmans, 1970), pp. 60-64.
\n11\u201cA Christian who perseveres with a stereotyped approach may meet with some success. Sooner or later he will presumably encounter someone to whom the way in which he presents the gospel applies. Furthermore, knowing what we do about the sovereign grace of God, we may expect him to see that a dedicated evangelist will be rewarded by a contact that fits his approach\u201d (Kenneth Prior, The Gospel in a Pagan Society [Downers Grove, IL: InterVarsity Press, 1975], p. 41).
\n12J. I. Packer, \u201cWhat Is Evangelism?\u201d in Theological Perspectives on Church Growth, ed. Harvie Conn (Philadelphia: Presbyterian & Reformed, 1976), p. 91.
\n13Lausanne Covenant, clause 4.
\n14Bernard Ramm, The Witness of the Spirit (Grand Rapids: Eerdmans, 1960), p. 71.
\n15Lloyd-Jones, Presentation of the Gospel, p. 15.
\n16I\u2019m not reinstating the error of a secular-sacred worldview but promoting the priority in our daily lives of a verbal proclamation of the gospel by all believers. The goodness of God (common grace) which pervades the nonbelievers\u2019 lives enables us to deeply appreciate their contributions and links us together in many endeavors. Yet, the purpose of God\u2019s goodness is to lead them and us to repentance\u2014that is, to Christ (Rom 2:4). We should be articulating this.
\n17Bessie Porter Head, \u201cO Breath of Life,\u201d 1914.
\nAppendix 1: Training Materials for Learning God-Centered Evangelism
\n1Paraphrase of Tim Keller, \u201cPreaching the Gospel Across the Three Perspectives (Doctrinalist, Culturalist, and Dietist),\u201d unpublished paper.
\n2Rev. Albert N. Martin, unpublished sermon, Trinity Baptist Church, Montville, N.J.
\n3\u201cAsk, Don\u2019t Tell,\u201d Christian Herald, August 1966.
\n4Allen Harris, unpublished paper.<\/p>\n
Permissions<\/p>\n
The excerpt in the introduction from an unpublished paper by Timothy Keller is reprinted with permission.
\nThe excerpt in chapter three from \u201cBrimstone for the Broadminded\u201d is reprinted with permission from Timothy Keller.
\nThe excerpt in chapter five from The Return of the Prodigal Son by Henri Nouwen, copyright \u00a91992 by Henri J. M. Nouwen is used by permission of Doubleday, a division of Random House, Inc.
\nThe excerpt in chapter seven from \u201cFree to Be Creatures Again\u201d is reprinted by permission of Jennifer L. Bayne and Sarah Hinlicky.
\nThe excerpt in chapter eight from Let the Nations Be Glad by John Piper \u00a91993 is reprinted with permission from Baker Book House.
\nThe excerpt in chapter nine from Is Jesus the Only Way? by Philip Graham Ryken \u00a91999, pp. 13-16, 29-31, is used by permission of Crossway Books, a division of Good News Publishers, Wheaton, IL, 60187, www.crossway.com.
\n\u201cProud People\/Broken People\u201d in appendix 1.S is used by permission. \u00a9Nancy Leigh DeMoss\/Revive Our Hearts, P.O. Box 31, Buchanan, MI 49197-0031, (800) 321-1538, www.LifeAction.org. Revive Our Hearts is an outreach of Life Action Ministries.
\nExcerpts of Christ the Controversialist by John Stott \u00a91970 by Tyndale Press. Reprinted with permission from Inter-Varsity Press.
\nThe excerpt in chapter 5 n. 6 from Whatever Happened to Grace? By James Montgomery Boice \u00a92001, pp. 115-16, is used by permission of Crossway Books, a division of Good News Publishers, Wheaton IL 60187, www.crossway.com.<\/p>\n","protected":false},"excerpt":{"rendered":"
Acknowledgments What follows is motivated by a desire to help others and a sense of debt owed to GOD for his glorious, gracious and free salvation MY TEACHERS for the rich heritage of Christian truth they have passed on to me through their words and writings FAMILY, FRIENDS, STUDENTS and especially my WIFE for providing … <\/p>\n