Today’s Guest Article is from Jeffrey Johnson, author of Got Style? Personality Based Evangelism, who recently did a blog book tour (see related links at the end).

See my review of Got Style at Personality Based Evangelism

That seemed to me to stifle the energy and enthusiastic a new believer brought to the conversion, especially if they are not the much biblically literate or historically churched at the time of their commitment to Christ.

So that got me thinking …

“What is it that people have inherently and innately within themselves at their point of conversion that God can use to enable them to share their faith effectively?”

I came to the conclusion: it’s personality.

Though spiritual gifts can enhance a person’s witness, they are not a requirement to be a witness.

It seemed to me that the early church did effective evangelism for decades, actually seeing larger scale conversions than we have witnessed today and without the benefits of the lists of or training about spiritual gifts.

It was centuries later that lists were widely disseminated for comparison purposes.

When the gifts are presented in the Bible, it is always in connection to building up the Body of Christ, not reaching people outside the established Church.

Witness vs. Being a Witness

This false premise of the relationship of evangelism and gifts needs to be replaced with better understanding of witnessing.

Surprising as it might sound, the term “witnessing” is not a scriptural term.

Being a witness is entirely scriptural.

Witnessing is something you do.

Being a witness for Jesus is something you are.

Witnessing is a verb, a mechanical process.

Being a witness is a noun, an organic reality.

What qualifies you to be a witness for Christ is spending time with Christ.

Conversion is Necessary

t this point, you may be aware of an assumption I make about evangelism in general:  I believe there is some point in time when a person makes a conscious decision to follow Christ.

This can happen in any Christian tradition or outside all Christian influences.

The decision may happen suddenly, as in Paul’s case, or it may happen gradually, as in Timothy’s case where he grew up with a believing mother and grandmother (2Tim. 1:5).

However it happens, becoming a disciple of Jesus is something people choose and accept rather than something that “just happens” to them from the outside.

I believe that people come into God’s family by their own choices, not the words or choices of others.  God has no spiritual grandchildren, just daughters and sons.

Since that is the case, every person needs an opportunity to make that decision. Our evangelistic efforts give them that opportunity.

How much Bible do I need to know?

Growing up in Christ and mature use of the gifts does include acquiring some knowledge of the Bible.

When people come to faith in Jesus Christ, their biblical literacy and knowledge vary widely.

But, they all have a natural inclination to somehow share their new found faith.

Expecting people to wait to share their faith until they have a general, adequate understanding of Scripture is problematic in two ways.

First, who gets to decide what is adequate?

Second, learning Scripture basics take time.

And if people have little or no knowledge of the Bible when they come to faith in Christ, they might wait months or years to build that foundation.

In the meantime, the energy and enthusiasm inherent in their conversion becomes stifled; passion wanes.

New believers often become only “hearers” of the Word and not doers (James 1:22).

New believers generally have twelve people in their spheres of influence who are not yet believers.

Long term Christians have about four on the average.

Taking new believers out of their spheres of influence for any length of time substantially limits the reach of the Kingdom.

Start Sharing Your faith Today!

From a Biblical point of view, however, there is no time limit when it comes to sharing the Gospel.

From the moment people experience salvation, they become witnesses, expected to share their faith experience, to introduce others to Christ.

The Scripture’s witness in John 1 records that within hours

Andrew shared his encounter with Christ and with his own brother Peter.

The next day, Philip – within hours of meeting Jesus – introduces his friend Nathanael to Christ.

Studies show the closer one’s conversion to Christ is to one’s conversation about Christ, the more often one will share one’s faith over the course of time.

The greater the lapse of time between eternal conversion and eventual conversation about it, the less likely people are to evangelize and evangelize regularly, if ever.

Some studies say that as many as 50% of believers have never shared their faith with another person.

What would account for this?

Perhaps if we are honest, we will admit that the more leadership roles people take on in the church in order to “use their spiritual gifts,” the less time they have for connections with people who are not yet Christian believers.

Related Posts to  Got Style Blog Tour:

• http://drthomreece.wordpress.com/2009/11/20/got-style-evangelism-in-general-by-dr-jeffery-a-johnson/
• http://www.internetevangelismday.com/blog/archives/1001
• http://realmealministries.org/WordPress/?p=1500
• http://afeatheradrift.wordpress.com/2009/11/16/got-style/
• http://doableevangelism.com/2009/11/18/book-review-got-style/
• http://www.csosports.org/personality-based-evangelism-blog

Dr. Jeffrey A. Johnson

National Coordinator of Evangelism and New Church Planting for National Ministries

American Baptist Churches USA

“Offenses ought to be pardoned, for few offend willingly, but only as led by some excitement”
– Hegesippus, 300 BC.

When a book on evangelism methodology starts with a quote about pardoning offences, I wonder why the author feels the need to start there with his reader.

I finished reading Evangelism in the New testament after writing a response [Evangelism with Strangers] to a review I read of this book.

The author was kind enough to send me a copy for my own review.

The quote from Hegesippus is used to show how one who is overflowing with a love for Christ might unknowingly offend other Christians.  If we Christians are offended by an evangelist who is busy sharing their faith, we should excuse them for their excitement.

I’ve been in that place a few times myself – so full of overflow with my relationship with the Lord that I can’t help but share it.

Sometimes, I’ve probably been a little reckless, or even obnoxious, in my enthusiasm.

Sometimes, I know that I’ve made other Christian’s uncomfortable in my enthusiasm.

Where is he coming from?

Jon acknowledges that his material and methodology are influenced by Ray Comfort’s Way of the Master stuff.

Thus I expected a certain theological bent, language, and argument as I read his book.  If you are not into Comfort’s stuff as a model for evangelism, this book will likely bother you or frustrate rather than help you.

I enjoyed the quick read.  It’s a short booklet, under 50 pages, and reflects some research that the author has done that contributes to the discussion on evangelism.

He even invites reader interaction to study the way he uses Scripture to support his views and communicate to him where he might be exegeting passages incorrectly – a gracious invitation, rarely seen in authors on any topic.

Where is he going?

Jon’s basic premise is explain and demonstrate the value “contact evangelism.”

His stated goal is to

“encourage churches and individuals to reconsider contact evangelism as a serious model of evangelistic ministry. .  because contact evangelism has been mostly neglected by otherwise well intentioned Bible preaching churches” (12,11)

What is contact evangelism?

Jon describes contact evangelism simply:

“direct witnessing with strangers.”

In his study He asks:

“When evangelism took place in the Bible, what was the primary method?” (10)

This is where Jon’s work contributes to the discussion on evangelism.

His statistical insight laid out in chapters 2 and 4 is that personal evangelism happened as a conversation that took place between strangers, or recently introduced people who have known each other for a brief time.

• In the Gospels: 86.5% of the 89 encounters he counts are between strangers (14)
• In Acts: 82.6% of the 46 encounters he counts are between strangers (24,25).

Thus he concludes that contact evangelism is the dominant pattern and that contact evangelism should be a model that the church should utilize.

He goes on to cite some great preachers and their reflections on contact evangelism, eventually stating

“No succeeding Scriptural injunction has removed the present day Church from its responsibility to do likewise” (20).

What about Friendship Evangelism?

He doesn’t want to diminish or

“demean those who faithfully share the biblical gospel within the context of friendships” (11).

The friendship evangelists shouldn’t ignore or demean the contact evangelists.

One should not be neglected at the expense of the other.

Jesus talked with strangers, and Jesus did open air-preaching.  The apostles did open-air preaching and one to one contact with strangers.

Speed also suggests that contact evangelism will help friendship evangelism.  He suggests that if you can practice explaining the gospel with a stranger whom you might never see again, you’ll find greater confidence in talking with your friends.

“But Contact Evangelism is not effective!”

I’ve read the statistics that argue that this method produces little fruit or it’s not effective.  Speed expects this objection to contact evangelism.

He argues that effectiveness in contact evangelism is measured on four criteria

• Was the true gospel proclaimed?
• Was the true gospel understood?
• Was Christ glorified?
• Was the attitude of the Christian godly while communicating the gospel?

Effectiveness is measured by a “true gospel,” which sets up his assertion that

“what we communicate about the gospel is of greater importance than how we communicate it.”

To get it wrong produces false converts (which is a big theme in Comfort’s material).

Speed’s criteria for effectiveness is not

• not growing disciples,
• not new members in a church,
• nor any evidence of conversion.

Discussions of how one measures effectiveness leads to a theological discussion way beyond the boundaries of this review.

Good points:

I admire Speed’s passion for evangelism.  That clearly runs through the text.

He and I share a passion to equip churches to do the work of evangelism.

Likewise, Jon is quick to point out that those who do contact evangelism need to do so in partnership with a local church (21-22).  They are not to be out there as lone rangers.  I teach this to all the short-term mission teams that I work with.

I also admire his respect for trusting the sovereignty of God over the results of every contact, and the sovereignty of God in those whom God might bring before one who does contact evangelism.

My concern:

It’s clear that Jon is an evangelist who is gifted in this style of evangelism.  He does it, lives it, practices it.

In a prior post (see Evangelism with Strangers) I raise the question of seeing one’s own passion in the text.

For example, if my perspective was from the “signs and wonders style” of evangelism, I’d point out that several of those witnessing encounters with Jesus involved healing the sick and or casting out demons.

The apostles healed the sick too, so we should be busy doing the same.

Thus I could make the case that we can do the same as a biblical form of evangelism.

Ultimately, this is why I’m glad Jon wrote that he wants the church to reconsider contact evangelism as “a model” of evangelism.

The implications for training

I don’t dispute that contact evangelism a model of biblical evangelism.

I do it occasionally, and more frequently in a cross cultural and mission context in partnership with a local church.

Contact evangelism remains very scary for a lot of people.

Even after going through the training, I know people who continue to fear this form of evangelism because it doesn’t work for them.

Why?

It’s like putting on someone else’s shoes.  From the human side, they can’t find the guts to do it.  Training them to memorize a ten commandments script and go forth to speak with strangers is just too intimidating.

I know that Ray Comfort’s ministry (and all the influenced ministries) has had great success in helping some people for whom this style is very comfortable.  I know people who like this style and am glad that there are other evangelism trainers out there.

As a trainer, how can I help people overcome their fears if this methodology seems to inspire fears (at least in the people that come to my trainings)?

I won’t disregard Jon’s book.  It’s very handy if I’m training people in this style of contact evangelism.

But if you know that contact evangelism remains a highly uncomfortable practice for you, this book may not be for you.

Pick up a copy of this booklet over at One Million Tracts.

No matter what your form or methodology is, the encouragement is to grow comfortable in how to talk about your faith and share the gospel.

Let me ask you this?

If contact evangelism doesn’t work for you, what form of evangelism works for you?

Then, how often do you share your faith in that way?

Paul exhorted the Christians in Ephesus to: “…pray in the Spirit on all occasions with all kinds of prayer and requests. With this in mind, be alert and always keep on praying for all the saints (Ephesians 6:18).”

For us this includes being in regular intercession for our world.

Praying for Personal Repentance

“…Let us throw off everything that hinders and the sin that so easily entangles…” Hebrews 12:1

John wrote, “If we claim to be without sin, we deceive ourselves and the truth is not in us. If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness. If we claim we have not sinned, we make him out to be a liar and his word has no place in our lives (I John 1:8-10).”

Effective intercession must include personal confession.

Refusing to acknowledge and turn from our own disobedience always results in a form of spiritual self-deception.

As Jesus explained, “First take the plank out of your own eye, and then you will see clearly to remove the speck from your brother’s eye (Matthew 7:5).”

As you pray, put into practice John’s exhortation. Hold your life up to such passages as I Peter 3:8-12.

Praying for the Infilling of the Holy Spirit for Life and Ministry

Jesus commands us, if we are to be his witnesses, to be clothed with his power. Jesus urged his first disciples and us to be clothed with the power of the Holy Spirit for missions.

Paul exhorted the church, “Do not be drunk on wine … Instead, be filled with the Spirit (Ephesians 5:18).”

The seedbed of theological, spiritual, and moral decline in the church is often lifeless, dry orthodoxy. Also, the church’s evangelism and overseas mission often falter because of reliance upon human strength, rather than empowerment of the Holy Spirit.

Having a biblical framework of theology is critical. But our head must be connected to a heart ablaze with the life of God.

As Paul instructed the church in Ephesus to be filled with the Spirit, pray for the church to be filled with the presence of God’s Spirit. Pray for yourself to be filled with the Holy Spirit so you may be empowered to do this work of prayer for the church, and to be equipped to do the work of Jesus Christ.

Praying for the World

1. Pray for workers: When Jesus saw the crowds, he instructed his disciples, “The harvest is plentiful but the workers are few. Ask the Lord of the Harvest, therefore, to send out workers into his harvest field (Matthew 9:38).”

In context, Jesus was looking at the sheep of Israel.

In part, he was instructing his disciples to pray for true workers to be raised up to shepherd his people. This should be our continuous prayer as we intercede for the church.

But, it also applies to the vast fields of people stretching around the world. Besides praying for godly shepherds to lead the church, pray for workers to be raised up to minister around the world.

2. Pray for Open doors: Paul wrote the Colossians, “Devote yourselves to prayer, being watchful and thankful. And pray for us, too, that God may open a door for our message, so that we may proclaim the mystery of Christ (Colossians 4:2-3).”

As you devote yourself to prayer, ask the Lord to open doors for the world mission endeavor to proclaim the mystery of Christ among even more people.

3. Pray for the Gospel to Spread and to be Honored: Paul asked the church to intercede for his mission team, “brothers, pray for us that the message of the Lord may spread rapidly and be honored … (2 Thessalonians 3:1).”

How does the gospel spread?

It takes people who are willing to go and share God’s truth.

It also requires Christians who are willing to stand with them in persistent intercession.

How does God’s message come to be honored? In answer to the church’s intercession God will bring the spiritual climate in which the Scripture is honored for what it is: God’s truth.

Our prayer should not only be for workers and open doors, but for the message to spread and find a place of honor in the hearts of people.

Setting the Captives free

1. Pray with Expectation: (Read Luke 18:25-27.) No matter how impossible the situation may look or how entrenched in spiritual darkness may be, God is able to cause his light to penetrate to the heart.

2. Pray for the Father to Draw People: (Read John 6:44) In our sinful state, none of us are capable of coming out of spiritual darkness and drawing near to God on our own. Only through the drawing of God the Father were we able to find freedom in Christ.

As we pray for people, in line with the clear will of God, our prayer should be for God to draw them to the grace, love and truth found only in Jesus Christ.

3. Pray for an understanding of Jesus Christ: (Read Matthew 16:17) Personally grasping the reality and the relevance of Jesus Christ comes only through the Holy Spirit’s work. We come to believe that Jesus is the Christ as the Holy Spirit imparts faith. Pray for the Holy Spirit to bring a true understanding of Jesus Christ to those blinded by sin and Satan.

4. Pray for the Holy Spirit’s Conviction of Sin, Righteousness and Judgment: (Read John 16:9-11.) The Holy Spirit brings conviction to people of sin, righteousness and judgment.

Concerning sin, the Holy Spirit brings an awareness to people of the sin and the spiritual darkness into which their sin has plunged their lives.

Concerning righteousness, the Holy Spirit brings a personal conviction that only through the accomplished work of Jesus Christ can a person be right with God. It is through the Spirit’s activity that people begin to understand their need to be put right with God.

Concerning judgment, the Holy Spirit brings an understanding that to continue in rebellion against God is to embrace the same kind of judgment which the prince of the world has already received.

As we intercede for people bound in spiritual darkness, our prayers should include the request for the Spirit of God to bring his conviction of sin, righteousness and judgment.

Bringing Down Strongholds

1. Focus on Jesus: First we are to focus on Jesus Christ in worship, obedience, and prayer. To let the twisting of truth, idolatry, or any sin to consume our attention is to lose our focus. No matter how great the darkness, our eyes are to be steadfastly on Jesus Christ as Lord.

2. Confession: Next we need to be honest before the Lord in confessing and turning from any idolatry, immorality or rebellion we are harboring within ourselves. This includes sins of omission. James taught, “Anyone, then, who knows the good he ought to do and doesn’t do it, sins (James 4:17).” Have we been in regular prayer for the church and the world? Have we been living our life according to God’s will as revealed through scripture?

3. Pray to be Filled with God’s Spirit, Wisdom, Discernment & Love: Neither our wisdom nor arguments will bring deliverance from the stronghold of darkness revealed. Only by the power of God’s Spirit will the obstruction be removed. God’s wisdom, discernment and love are required if our labor for renewal is to result in lasting change. As you pray, ask the Lord to fill his people with his Spirit and the love, wisdom and discernment needed for effective ministry.

4. In the Light of Scripture: All spiritual activity needs to be evaluated in the light of clear Biblical teaching concerning the true nature of God and his activity in the world.

5. Persistent Intercession: We are to respond with persistent intercession for those perpetuating and those influenced by the stronghold.

God has chosen to work through the intercession of his people to bring convicting, and awareness of spiritual bondage and an urgency for finding true freedom in Christ.

When a block is discerned, we are to pray until the stronghold is removed and those in darkness are finding true spiritual liberty.

6. Resist the Demonic: Peter instructed the church: “Humble yourselves, therefore, under God’s mighty hand, that he may lift you up in due time. Cast all your anxiety on him because he cares for you. Be self-controlled and alert. Your enemy the devil prowls around like a roaring lion looking for someone to devour. Resist him, standing firm in the faith ... (1 Peter 5:6-9).” With the praise of God, the Word of God, persistent prayer, the cleansing blood of Jesus, humbling ourselves in obedience and in the strong name of Jesus, we are to resist these spiritual forces of the evil one until they are fleeing.

Rejoicing in the Lord

Paul encouraged the church: “Rejoice in the Lord always. I will say it again: Rejoice! Let your gentleness be evident to all. The Lord is near. Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus (Philippians 4:4-7).”

As we pray, our intercession is to be saturated with joy and praise in the Lord. Our God is able and willing to answer.

1. Rejoice in God’s Faithfulness to Answer Prayer: (Read 2 Corinthians 18-20.) As you hear and pray according to the promises of God, of what can we be confident? Our joy in praying comes from the fact that God is faithful.

2. Rejoice in God’s Invitation: (Read Revelation 3:19-20.) How does God deal with those whom he loves? How does Jesus respond to those in the church who repent?

3. Rejoice in the Open Door: (Read Matthew 7:7-11.) As we consistently pray for open doors, what reason does this passage give us to rejoice?

4. Rejoice in our Lord’s Victory: In response to the confession of Peter, Jesus declared: “… you are Peter, and on this rock I will build my church, and the gates of Hades will not overcome it. I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven (Matthew 16:18-19).” The strongholds of Satan cannot withstand when those who are grounded on the rock of Jesus Christ move forward in obedience. Because the satanic forces have been bound through Jesus’ victory on the cross, we can take up the keys of the kingdom, step forward in his authority and unlock the forces of spiritual darkness. What are the keys of the kingdom? They represent the authority that Jesus has won to redeem people from spiritual darkness.

What do the keys of the kingdom do? They unlock the gates of hell and enable the captive to find freedom. What are the specific keys? They are the spiritual means through which Jesus administers his liberating power. One of the primary keys by which Jesus brings liberty to the captive is prayer. Whether it be an individual, a population group, or a religious body, a chief means for breaking Satan’s web of deception is prayer.

As we pray for the people and against the spiritual strongholds affecting their lives, we can rejoice even before seeing the results. Jesus has won the victory. Before the forward march of the church, the strongholds must collapse. As we persist in prayer, God will work his deliverance.

Author: Pastor Bill Dean.

The North American Mission Board is developing a new evangelism initiative to fulfill their 2020 vision of “Every Believer Sharing, Every Person Hearing.”

“God’s Plan for Sharing” is meant to encourage Christians to prayerfully and thoughtfully engage in the most effective approach for making Christ known.

GPS lays out four biblical mileposts to lead your church outward with the gospel in the discipline of evangelism.

1. PRAYING: Every church praying for every lost person.
(Evaluation – How can your church actively pray for lost people?)

2. ENGAGING: Every believer sharing as a trained witness.
(Evaluation – How many believers are trained to share their faith?)

3. SOWING: Every lost person receiving a complete witness.
(Evaluation – How is your church creating intentional opportunities to share the gospel?)

4. HARVESTING: Every church harvesting and celebrating every salvation experience.
(Evaluation – Are people finding Christ through the ministries of your church? Are you celebrating that growth?)

(HT: Ed Stetzer)

When you visit the main page, there are resrouce pages for each of the four initiatives listed above.  Here is a sample from the one on prayer:

Here are some ideas to get your church praying for people in your community.

NAMB Resources for Prayer

1. Prepare God’s people (your congregation) to faithfully pray. Here are some helpful resources.
   • Experienceing God – Henry Blackaby
   • How to Develop a Powerful Prayer Life – Greg Frizzell
   • Returning to Holiness – Greg Frizzell
   • Prayer 101 – Elaine Helms
   • Pray in Faith – T.W. Hunt
   • Kingdom Focus Praying – John Franklin
   • Cooperate – Role of Prayer in Spiritual Awakening
   • And the Place Was Shaken – John Franklin
   • If My People…Pray (How to Develop a Local Church Prayer Ministry) – Elaine Helms
2. Mobilize your church to prayer walk your community. Here are some helpful resources.
   • Taking Prayer to the Streets – NAMB
   • Prayer Walking Made Simple – Chris Schofield
3. Continually discover your community and examine their needs. Here are some helpful resources.
   • Mapping Center and Center for Missional Research, both found at http://www.namb.net/cmr
   • Witness to the World (Growing Disciples Series) – Claude King
4. Pray for the people in your community. Here are some helpful resources.
   • Personal Prayer:
     • Study Guide for Evangelism Prayer – Evelyn Christenson
     • Praying Your Friends to Christ – NAMB
     • How to Spend a Day in Prayer – Rick Shepherd
   • Partner prayer (triplets/small groups)
     • Pray for Your Family – NAMB
     • Prayer Triplets – NAMB
   • Prayer gatherings/sacred assembly
     • And the Place Was Shaken – John Franklin
     • Returning to Holiness – Greg Frizzell
5. Praise God continually.
   • Corporate praise
   • Celebrate baptisms
   • Answered prayer testimonies (live or video)
   • Prayer walk testimonies (live or video)

1.  A concern for outsiders.

Small churches are a family.

I know of a small church that has been functioning with give or take 20 members, most of them related to the same family, and it has been that way for most of the church’s existence.

I’ve preached there on a few occasions when they needed an ordained pastor for communion (a requirement in my tribe).

The cemetery next door has graves for multiple generations of this family.

About 2 years ago, they called their first pastor.

I spoke with their new pastor this week and he mentioned to me that the family system is so tight, they take care of themselves.

He often learns about members in the hospital after they get out, or prayer needs from reading the bulletin that Sunday.

Even though he is their pastor, the members still haven’t let him in that system.  They have been so used to taking care of themselves, that even the pastor feels disconnected.

For a church like this to turn around and grow into a new phase of life, Crandall observes that a pastor can’t just proclaim the importance of outreach, but lead the way.

“The pastor needs to engage in personal outreach and evangelism, most naturally to those who constitute the ‘extended family’ of the members. . . . Pastors who visit, reach out, and invite open the door outward and lead the way for the congregation to follow” (69).

This might also take the form of good questions to stimulate the imagination:

• When was the last time you invited someone to church?
• Who are the people around us who are not involved in church?
• Why do you suppose they do not attend?
• What difference might it make in our community if this church was overflowing?
• What problems exist in our community that need to be addressed?  Can we do something about them?
• What do you think Jesus had in mind when he told us “you will be my witnesses?”

As part of that, Crandall’s study pointed out that “a little success in seeing new faces and the return of old familiar faces long absent goes a long way to change the attitude of evangelistic outreach” (p. 70)

For my pastor friend in the small country church, his challenge is helping that congregation think of other people besides themselves.

They have been self-maintaining for so long that they haven’t included their pastor, even after two years.  They may welcome a new visitor on a Sunday, but that family system remains so tight that adoption won’t happen.

This isn’t a problem with just small churches — we have attended a church of 3,000 members that doesn’t use small groups.  After 18 months, we still haven’t been adopted and still only know about 4-5 people by name.  Even my Sunday school teacher had to ask me last week what my wife’s name was.

To reach new people, there must be an expansion of the family — adoption.

2.  Reaching new people

Evangelism in a small church is people centered.  Larger churches have resources and programming that can attract and integrate people, but the small church attracts people through the personal contacts and relational warmth of its members.

Crandall’s study revealed a list of growth factors in smaller churches (p. 84).  There were 20 of them, but grouped into 3  themes.

• Inviting persons to attend warm and exciting experiences of worship
• Intentional outreach: ongoing effort to contact and invite people to join the pastor and members to seek God’s blessing, pay attention to God’s word, and love and serve one another.
• Giving new persons a place in the family. Laypersons are being trained and equipped to discover the joy of reaching out, and giving leadership to the congregation.

Behind all this suggests the role of hospitality and welcoming visitors to the church.

How to Welcome Church Visitors is a resource meant to help particularly smaller churches improve their hospitality ministries.

Crandall goes on to talk about hospitality, visitation, and attractional models of church growth, but also includes a section of ministries that engage the community.  There is both an attractional and missional component to effect people reaching, even for a small church.

He is also good at pointing out that laypersons and pastors need also to look for those moments when the gospel can be verbally explained.  “When these programs were also used as contact points to talk about personal faith and invite people to church, they became important points of entry for new people looking for a place in God’s family” (96).

Effective Christian witness involves many forms of mission and ministry, but the core of our witness is still that message of salvation and hope that no other organization can offer.  The heartbeat of every Christian congregation must be reflected int he words ‘offer them Christ’ if it can call itself alive and well.

1.  Personal renewal.

Renewal of a church begins with renewal of the individual.  Sometimes that might be a dramatic and decisive experience such as a conversion moment at a church service, or answering an altar call or responding to the invitation to receive Christ.  I had that moment of conversion myself when I was still in my teens.

For others, such as those who grew up in a church it might be a deepening of faith, where you know it’s yours and not that of your parents.

But all of us go through spiritual dry seasons, and there are those events that bring a fresh wave of personal renewal.  Some have found them at events like the PRMI Ignite weekend, Cursillo, Walk to Emmaus, Presbyterian Pilgrimage, ABIDE, Tres Dias, Lay Witness Mission and so on.

2.  Corporate Renewal.

A new awakening in the life of a church — there is a new cooperation among believers wanting to fulfill the vision of God for the local congregation, a new sense of praying into God’s vision.  Sometimes it might be a more dramatic revival.

3.  Conceptual Renewal.

This is a stage where the people of a congregation receive the fresh vision of what God wants to do with the congregation.  Old models are challenged, risk taking becomes more normal, and often churches will begin to rethink what they are about.

4.  Structural Renewal

With a fresh vision old programs fade.  Old structures are laid aside.  The church begins to reorganize itself to respond to the new direction that God is leading.  Any form that is helping the church to find its new life and be faithful to its history should be kept.  Any that deny the new fresh fire from the Spirit should be modified or retired.

5.  Missiological Renewal

A church needing renewal is overly inward focused.  As churches turnaround, experience renewal and revitalization, the church begins a new focus on mission and service to the world.  Sometimes renewal begins here. . ..

Today, I had coffee with a friend of mine who said, “I don’t believe that it is my responsibility to share the gospel.” He just wanted to live his life in such a way that people would be attracted to that example and hopefully come to Christ.

I reminded him that for a Christian, the Bible teaches that sharing the gospel is not optional. Jesus commanded us to tell others about his death, burial and resurrection.

Who is to say that your life well lived will look any different than that example of a good atheist, Buddhist, Muslim or any other religion?

St. Francis of Assisi quote:

“Preach the gospel at all times and
when necessary use words.”
St. Francis of Assisi quote
(attributed to him, I’ve not seen documentation if it really was him).

But I’ve often wondered if Francis of Assisi got it right, or if we have so misused his words to justify our lack of communicating the gospel with words.

St. Francis of Assisi may be wrong

In the comments at the original post, I wrote:

One of the things I like to say is that St. Francis got it wrong.

In our culture today, meaning is determined by the meaning maker. In other words, meaning is implied in how I interpret your actions, unless you interpret your actions for me.

If none is given (just being silent), what separates one’s actions from that of a moral kind and loving atheist?

I think of art in a museum.

I look at it but apparently I’m supposed to figure out what it means.

I wish someone would tell me what those splotchs of seemingly random color smears are supposed to mean.

I wrote about this idea at “Is your outreach the same as evangelism?”

Does your behavior stand out?

If your actions are no different than another morally upright and well behaved person, what really makes you stand out?

Of course, we are the salt the the earth, and to let our light shine.

God will make our righteousness shine like the dawn, etc.

There is something to be said about our righteousness that is attractive.

That righteousness is revealed when we are under pressure — where people face the temptation to give in and fail — our righteousness shines like the dawn.  Our kindness is evident when the world has treated someone wrong and its unexpected.

But in our day to day life — is our moral behavior any different from the person in the next cubicle?  Does that alone make us stand out?

This is where I think St. Francis’ quote is misused.  Perhaps in his day, his extreme actions spoke louder than the culture which raised the curiosity factor into Saint Francis of Assisi’s life.

Clear Communication is Necessary

One of the clearest points I got out of Becoming a Contagious Christian, was the importance of clear communication.

Without an explanation of the resurrection of Christ and it’s application to you, what are people to believe?  That one can simply be good?

Ray Comfort’s Way of the Master approach is all based on Clear Communication.  (They even have highly defined teaching on false converts if you get the wrong message communicated to you.  By their standards I’m still a false convert because it wasn’t their presentation of Law / Gospel that led me to faith in Christ.)

It is our obedience to share our faith in Christ.

It is our duty and calling to speak of our relationship with Jesus.  The gospel is important and we want people to believe in the gospel as revealed in Scripture.  We don’t need to let people guess for themselves.

Servant evangelism offers a card with their actions that explain that they are doing their service as an active demonstration of the love of Jesus Christ.  The cards given usually don’t explain the gospel, but give an invitation to the church, and provide a contextual moment for a gospel conversation to occur if the Holy spirit is opening the door.

Coaching Corner

When has a non-Christian asked you why your behavior is different?

How did you answer that question?

What can you do to make sure your life is interpreted in light of the gospel?

Because of travel engagements in 3 different countries during January, I’m just now responding (though I’ve been thinking about these for a while)

A series of posts this week will focus on sharing these.  It’s my hope that our readers will join in the conversation.

The question for today comes from a mom:

So at youth group tonight, the teacher gave out tracts for the kids, challenging them to give them out this week.

I have a huge problem with this kind of evangelism, especially among our friends who are so openly hostile to the idea of God, let alone the idea that they need to do something to get right with Him.

I think if my daughter gave these tracts to any of our non-believer friends, their moms would hit the roof.

However, I don’t want to squelch her enthusiasm. I’m really praying about how to respond to this.

Do I let her do whatever, and trust God’s sovereignty?

Do I talk her through my philosophy on lifestyle evangelism and encourage her to hand the tracts to total strangers?

Do I encourage her to learn what’s in the tracts so she can be equipped to start or enter into conversations about salvation?

Using Evangelism tracts

I have used tracts and seen them produce fruit.

I have used tracts and seen them turn into litter.

I have used tracts and seen relationships messed up.

I have used tracts and seen people move towards faith in Christ.

Because of a tract . . .

A young man in my life came to faith because of a tract.

He had overdosed on illegal drugs and fell into a coma.

When he was found, he was hospitalized.  When he awoke, he was arrested for possession and distribution, and then thrown in jail for the second time.

While in prison, he faced the shortcomings in his character and felt the tug of the Holy Spirit to seek after God.  He took a risk and prayed:

“Lord, if you are real and you love me, on the day I get out, have a person on the street give me one of those tracts that tell me how to follow you and that person only needs to say “Jesus loves you.”  I hate tracts and the people who use them because they always condemn me.  I don’t need a sermon, Lord, but I need to know you are real.”

On the day of his release, he was walking home after the bus ride when a stranger on the street gave him a tract, said “Jesus loves you,” and continued on their way.  No sermon.

This young man surrendered his life to Christ after reading the how to section of the tract.

Fitting into the back story

In that man’s story, the witness passing out the tracts likely still has no idea of the fruit that simple action bore.

A ‘chance’ encounter changed a life.  The stranger did not know the back story of God’s advance work in this man’s life.

There are times in my life when I wish I had one.  For example, I wish I had one in Spanish while talking with my tutor.

In the sovereignty of God, tracts can find their way into hands at the right moment.

The character of the witness

From a human view, the impact of a tract is also connected with the character of the person using it.

When a friendship is involved, your character as a person gives or harms the credibility of the information in the tract.

I have a friend who had been given a tract by a Christian friend.  She put  it on her bookshelf instead of throwing it away.  It sat there for months.

Even when she cleaned the bookshelf, she couldn’t throw it away.  Her ongoing friendship with that Christian began to awaken her desire to seek after God.   That person’s character helped (on a natural level) to keep that tract from the garbage can.

Eventually, late one night, she decided to read it.  It was the right word, in the right moment, all in God’s sovereignty.  She surrendered her life to Christ.  Years later, she’s married to a pastor and serving with him in a small rural church.

The tone of the tract

Tracts have a certain tone to them.  Some are

• Theological broadsides about minor issues like baptism or King James Only Bible.
• Frightful to scare the hell out of you.
• Condemning in tone.
• Poorly written.
• Formulaic

If you are wanting to use tracts, find some that are suitable in tone to the message you are wanting to communicate.

Using Tracts

The original question above takes a good approach — pray about how to use them.

Tracts are one of many tools to share the gospel, and I’m not sure they are useful certain situations.

Praying about their use allows you to hear God’s voice and find the leading of the Spirit about when and where to use them in your life.

In the case of the original question, the mother and daughter can talk about

• how God can use tracts in His sovereignty,
• how they can pray about using them with their friends, and
• how they can be a tool to learn the gospel.
• the theology in the tract.
• finding the right moment to use them or not.

Tracts are a evangelism tool

Tracts may not be the tool for you.  They may not be the right tool in your relationships.  Or perhaps you haven’t found the right one that would work in your relational context.

They may be the right tool for you.  I can use them to pass them out on a bus (which is done frequently where I live), or at a fair.  I use them when I’m in Latin America since I don’t quite have full fluency in Spanish yet.

Update: Came across some more thoughts by Seth McGee.

Join the Conversation

I know some of my readers use tracts.  Share your thoughts or reactions in the comments.  Help me answer this mom’s question.

Because of travel engagements in 3 different countries during January, I’m just now responding (though I’ve been thinking about these for a while)

A series of posts this week will focus on sharing these. It’s my hope that our readers will join in the conversation.

The question for today:

What is the difference between Evangelism and Worship?

I use ?? because I haven’t yet found the words to describe the categorical difference that I’m making. If you have one, feel free to contribute in the comments.

Evangelism is geared towards helping others become worshippers: conversion.

Conversion marks the line between a person who is not a worshiper and one who becomes a worshipper. God seeks “true worshipers who will worship the Father in spirit and truth” (John 4:23).

Evangelism is geared towards the proclamation of Christ and him crucified. Worship is a response of thanksgiving to the proclamation.

Evangelism is communicated through words and actions, but focused on other people. Worship is expressed towards God in words and action.

What is worship Evangelism?

After making these distinctions, there is a style of evangelism called worship evangelism. The basic premise is

• Two or more are gathered, there he is.
• God inhabits the praises of his people.

The outworking of this is that God can choose to establish special awareness of his presence in response to our worship. Through song and prayer of worship, there comes a sense of God’s presence and movement of the Holy Spirit that I call a Kairos moment.

Sometimes it is experienced as

• Holy hush that falls over the congregation.
• Corporate or personal repentance and forgiveness
• Manifestation of Spiritual Gifts (such as healing, prophecy, or tongues with interpretation)

The premise behind worship evangelism is that non-believers who are visiting the congregation may experience the sacredness of God’s presence and working.

That experience can prompt the next step in their journey towards faith.

Example of Worship Evangelism:

A husband and wife visited our congregation. They had been walking through some rough times and had a desire to go to church. They came to ours.

As we sang our worship songs and responded in prayer to what God was doing in our midst that morning — a sense of God’s presence descended on the congregation. We were tangibly aware that the Spirit of God was at work.

These two visitors felt it , but didn’t know what “it” was. (After wards, meeting with the pastor, they were asking “What was that?” Pastor helped them interpret their experience and expand their worldview).

However, though they couldn’t describe the presence they were aware of, they responded with repentance for their sin and in prayer they offered themselves to God.

Their conversion moment was happening in the back of the sanctuary, unknown to us at the time.

As we went on and prayed our prayers, preached the Word, proclaimed the meaning of communion — all which the Holy Spirit used to speak to them personally — this couple came forward to take communion for the first time.

Worship is not the same as Evangelism

The basic idea is that worship (singing, praying, offering, proclaiming) leads us into an awareness of God’s presence. God is present in the midst of HIS people. Experiencing the sacred presence of God can help the seeker make the next step in their journey to faith in Jesus Christ.

Sally Morganthaler wrote the book: Worship Evangelism. I still agree with some of the basic premises of the book. Yet admittedly, there has been some unintended consequences.

One unfortunate side effect was “engineering” or using music to “manipulate” — she writes about it here.

Another one is a worship driven subculture that has confused evangelism with worship. The church spends it time and money on perfecting worship and neglecting outreach — another form of “if you build it they will come.”

“If a contemporary worship service is the best witnessing tool in the box, then why give a rip about what goes on outside the worship center? If unbelievers are coming through the doors to check us Christians out, and if they’ll fall at Jesus’ feet after they listen to us croon worship songs and watch us sway back and forth, well then, a whole lot of churches are just going to say, ‘Sign us up!’ “

She goes on to write:

When I wrote Worship Evangelism, I’d had no intention of distracting people from the world outside. I only wanted to give them another way of connecting to it. I certainly had never meant to make worship some slick formula for outreach, let alone the one formula. I’d only wanted to affirm that corporate worship has the capability to witness to the unchurched if we make it accessible and if we don’t gut it of its spiritual content on the way to making it culturally relevant.

What about you?

Think about the worship service in your context.

• Is worship “inspiring?”
• Are people aware of God’s presence in their midst?
• Is your church engaging the neighborhood or hoping people show up because of the quality of your music?

Join the conversation

How would you describe the difference or similarities between worship and evangelism?