Chapter Eight addresses of the Bible and evangelism. Because the Bible is the only document that will constantly bring our focus heavenward and lead us to unite with God, Christ, and the Gospel in bringing salvation to lost souls, it is vital and essential that all of evangelism be built upon a solid understanding of the nature and purpose of the Bible. When this foundation has been developed, at the very end of the chapter, I have included a section on the use of the Bible in witness for Christ.
Because conversion is such a central part of reason for evangelism (to "make disciples," Matt 28:19), and because philosophical theology has sequestered and squelched some of the important aspects of conversion, it was deemed necessary to include a chapter on this subject. When the teaching of the Bible is considered at face value, many of the current debates in the area of conversion dissipate. However, when philosophical theology, with its "classical" approach to theological categories, is front and center, then an evangelistic theology of conversion becomes confused and even turns anti-evangelistic. It is all about the framing of the question. Therefore the topics presented in this chapter seek to re-center the question on the Great Commission and evangelism, while pointing out some unhelpful views of certain theologians and churches.
Chapter 10 focuses on the Great Commission. If the Great Commission is truly the single most important mandate given by Christ to His church, then it follows that it would be helpful to know what it is and what it means. The goal of this rather extensive chapter seeks to flesh out the biblical mandate of Christ's Great Commission mandate.
I have gone about seeking to understand the Great Commission in several ways in this chapter. After some preliminary points, I seek to flesh out each of the five Great Commission passages. I discuss and have charts and graphs discussing the interrelationship of the Great Commission passages. I look at other commands to evangelize in the Bible, of which there are quite a few. Then we look at OT sequels to the Great Commission passages.
Toward the end of the chapter, I discuss distractions or other commands that appear to compete with the Great Commission for preeminence in the local church. It is my wish that this chapter will help keep the Christian, pastor, and church on focus in fulfilling the Great Commission.
With this in mind, I began to evaluate the strengths and weaknesses of four categories of evangelism programs: initiative evangelism methodologies, relational or lifestyle evangelism methodologies, servant evangelism methodologies, and special event methodologies. Whereas there can be huge methodological arguments and significant discussions and disagreements on these methodologies, a discussion of strengths and weaknesses ought not be ignored. It is for this reason that I have kept this chapter for the very end of the book. Without the conceptual framework of the earlier portions of the book, a discussion of methodologies is so animated so as to be almost fruitless.
Chapter 11 and 12 provide an introduction to the spiritual basis for evangelism: God's involvement with the evangelist and man's lost spiritual state related to evangelism. Both of these topics are pretty well attested to in Scripture, but do not seem to be covered in systematic theology class, because they do not coincide with the way that sacramental theologians have framed the issues dealt within their so-called "classical" categories of systematic theology. This is where evangelizology fits in this picture. Evangelizology does not frame the question of issues based on Augustine, Peter the Lombard, Thomas Aquinas, Friedrich Schleiermacher, or Philip Schaff. Evangelizology seeks to approach evangelism (and theology) from the priority of the Bible, being considered first and foremost from the standpoint of the Great Commission and evangelism on the highways and byways, rather than from the tenets of scholastic philosophical theology.
So with this context in mind, Chapter 11 considers how man can and does partner with God in evangelizing, which actually leads to an eternal salvation for the elect. It is clear, by the way, why the sacramental theologians, including Augustine, did not speak of this in their deliberations. For them, the "signs and symbols" of the sacraments communicated "grace" to the recipient. For Evangelicals, the Holy Spirit works in, with, and by the Word of God proclaimed to bring forth eternal fruit in the life of the person who has a hearing of faith. This chapter cuts new ground for theological deliberation, as it is completely intertwined with the necessity for the evangelizing mandate.
Chapter 12 is a short chapter, which considers why people have not yet come to Christ, the profile of an open heart, biblical presuppositions, times of openness, and spiritual steps. These are imminently practical aspects that we need to keep in mind as we evangelize.
Chapters 13 - 15 provide an overview of some practical pointers prior to and to initiate personal evangelism conversations. Chapter 13 highlights pointers that may sometimes be used in preparing groups for evangelism ministry.
Chapter 14 considers beginning a spiritual conversation with someone. It actually plumbs some of the 55 personal evangelism conversations in the Gospels and the Book of Acts, as well as some Old Testament precedents. After looking at some personal evangelism conversation starters in the Bible, it then includes some pointers and principles for starting evangelism conversations today.
Chapter 15 takes the spiritual conversation, once it has begun as described in Chapter 14, to the level of spiritual challenge. I have called it, "Getting into Spiritual Things." Moving a conversation from a surface discussion to the level of "warning" someone (as described in Ezekiel 3:17-19) takes love, tact, determination, and boldness. This chapter delineates the challenges to making this transition, and provides pointers, examples, and encouragement.
Storying became a faddish interest in the mid-1990s. Whereas the personal testimony is important, in some cases it has spun out into undermining the proclamation of the Gospel. Chapter Sixteen seeks to walk the fine line between a positive approach to personal testimony and a cautious approach to some aspects of storying.
I am reminded of some words of my father, who was a World War II veteran, missionary in France, seminary professor, and founding president of Tyndale Theological Seminary, when I told him that I was teaching my evangelism class how to prepare a personal testimony. He said, "Why are you doing that?" I was struck that not everyone felt that using a personal testimony was an essential need for personal evangelism.
Chapter 17 is an important chapter in Evangelizology. In my early years of teaching I would have gone through the "Simple Gospel" with my class and explained the rudiments of what we need to share so that we can lead someone to Christ. However, as time went on, I noticed that little foxes, often brought up in theology classes or church history classes, can completely pull the rug out from under the simple Gospel, leaving the student with no Gospel at all. Furthermore, as explained briefly in my introductory notes to Chapter 11, as sacramental and formal theologians get a hold of the Gospel, over the many centuries of Church History, those things that are discussed about the Gospel have drifted into philosophical theology, sometimes appearing completely unrelated to the message that ought to be shared to lead someone to Christ.
Thus, over the years (since 1985), Chapter 17 has expanded in two ways. First, I have included clear points that often undermine the Simple Gospel, such as a gradual conversionism. Second, I have sought to elucidate those items that affirm and confirm the Simple Gospel message, such as individualism.
Again, this chapter began through taking my father's notes and expanding them from about 6-7 pages. The professor and student will find the material on the simple Gospel at the very end of this chapter.
Once a conversation has begun, once the Gospel has been shared, then the spiritual battle becomes clear and the conversation proceeds into what I call, "Levels of Openness." Chapter 18 considers this process, in the middle of or at the conclusion of a Gospel presentation, where again, people fall into some pretty consistent categories (perhaps much like the Parable of the Sower in Chapter 25). These categories are helpful to keep in mind, as the personal evangelist seeks to know how to proceed with the individual.
The levels are pretty cut and dried: the open person, the close person, the non-committal person, and the spiritually stagnant. To these four I also added "the Messenger of Satan," which appears to be a unique category of people that the personal evangelist will encounter who will seek to discredit or discourage the personal evangelist. This last group provides the greatest challenge in the ministry of personal evangelism, and must be seen in a proper biblical and spiritual sense, lest the personal evangelist be discouraged and cease evangelizing altogether.
Chapter 19n provides an overview of smokescreens and objections to the Gospel, as well as a little taste of street apologetics. Whereas much of what is taught as "classical" apologetics may have very little relation to the issues which real people are facing on the highways and byways, street apologetics is born out of encounters with real people on the street. In that way, it may be helpful for the student to consider.
Issues will vary from people to people and from culture to culture. The evangelist needs to arm himself to know how to give an answer to lead people to salvation in Jesus Christ. I am also convinced, especially in this area, that the Holy Spirit provides specific answers during specific conversations to answer difficult people who are encountered (consider Ezek 3:8-9; Matt 10:19-20; Acts 13:9-11).
Chapter 20 is called "Results, Reactions, and Responses." This chapter reinforces the interrelationship between proclaimer, Christ, and God, also confirming the interrelationship in the reactions of people to each. These interrelationships include reactions and verbal responses to the Gospel message. Again, this clearly biblical interrelationship encourages the faithful personal evangelist in his ministry and resolve.
Is this interrelationship as described in Chapter 20 not another area that is quite ignored in "classical" theological studies?
The need for a verbal commitment to Jesus Christ through prayer is confirmed throughout the Bible, but especially in the words of Jesus in John 4:10, "…you would have asked Him, and He would have given you living water." The necessity for verbally "asking" for salvation is the topic of Chapter 21, titled, "Commitment and Prayer." Rather than the prayer prayed over an infant whose eyes are not yet opened, while some water is being poured, sprinkled, or rubbed into their hair, the prayer of repentance of the sinner in response to the Gospel presentation is clearly in keeping with the examples and teaching of the Word of God. It is in effect a type of "Sinner's Prayer."
The corporate reciting of a creed, corporate singing of "I Love You, Lord," nor any sacrament can replace the sinner broken by his sin, and humbly confessing his need for the cleansing blood of Jesus to be poured over his soul.
Chapter 22 follows up on the decision by discussing the invitation to receive Christ as Savior and Lord. Again, the many examples of the Bible and the teaching of the Bible are brought to bear on this—another divisive subject. It goes without saying that the 85% of people who call themselves Christian, who do not believe in conversion as a divine appointment following the verbally proclaimed Gospel from the lips of an evangelist, also balk at an invitation. To them, conversion is not transacted in such a "simplistic" way. To them, conversion is transacted by the water on the unknowing infant's head or even perhaps by some divine decision prior to the creation of the world. Thus, these "Christians" are insulted at the idea of an invitation to receive Christ, and especially at the prospect of "assurance of salvation" from God, confirmed at the heels of such a decision for Christ.
Yes, while there are many controversial issues in these notes, the invitation is another one. This author attempts to bring the Bible, theology, and church history to bear on this subject for the enlightenment of the reader.