Methods of Evangelistic Contact
by Graeme Codrington
1. Introduction
1.1. Assumptions
The scope of the issue of the evangelism of young
people through the local church is enormous. This paper assumes
that the reader: (i) is convinced of the absolute importance of
evangelism; (ii) is aware that evangelism as it has been (and
is being) done is not as effective as we would like it to be;
(iii) understands some of the dynamics involved in "Generation
X" (also known as "slackers", "busters"
or the 13th generation) and "Generation Y"
(also known as the "Millennial generation"); (iv) accepts
that, although God can change someone's life instantaneously (e.g.
the apostle Paul on the road to Damascus), he most often chooses
to work over a longer period of time in someone's life (e.g. Jesus
and his disciples over a three year period) - there is "a
process of evangelising, not just an evangelistic event"
(Ford 1996:196); (v) accepts that although all evangelism is linked
to a local church in some way, not all evangelism must be centred
on the local church. There is a combination of "Go and tell"
and "Come and see" approaches (cf. Warren 1995:234f.);
and (vi) accepts that no single programme or method can effectively
reach out to every type of person. In order to evangelise our
modern communities, a multiplicity of methods is needed. The key
to utilising multiple methods is to be aware of how these methods
interact with each other, and an integrated and co-ordination
of an overall evangelism strategy for a local church or group
of churches.
1.2. Method
Petersen contends that all evangelistic methods have
essentially two steps: Proclamation - "an action
through which the nonChristian receives a clear statement of the
essential message", and Affirmation - "a process
of modeling and explaining the Christian message" (1989:14,
emphasis in the original). These two occur in different orders
in different situations, but both must be present for true evangelism
to occur. Traditional methods rely almost totally on proclamation,
virtually ignoring the affirmation content of evangelism. Generation
X rebels against proclamation, but warms to affirmation.
This assignment aims to introduce the reader to some
possible approaches to evangelism that include both of these elements.
Under each section, there is a discussion of how this would impact
children, teenagers and young adults. Where appropriate, comparisons
and contrasts are highlighted. In addition, some practical pointers
are given as to how some of these methods may be implemented,
and what sort of framework would be required within the local
church.
It is essential that everything we do be filtered
through Scripture. A complete Biblical basis for each method described
below is beyond the scope of this assignment. However, at the
risk of being labelled for proof-texts, I have included a verse
of Scripture below each heading. I am personally convinced as
to the Biblical legitimacy of each of the approaches outlined
in this assignment. It should be noted that the methods are somewhat
artificially categorised, as many of them overlap in their application.
Feedback received from the leaders of youth groups
and the senior pastor of my home church, Honeyridge Baptist, have
been incorporated into the body of the assignment.
2. Different Approaches to Evangelism
2.1. Lifestyle/Relationship/Friendship Evangelism
Friendship evangelism has received a lot of press
in recent years. This approach stresses the need to form a basis
of friendship on which evangelism can take place. Caution must
be exercised, however, not to make the friendship a smoke screen
for the "real thing", i.e. evangelism. If we are insincere
in our relationships, this will be picked up, and our message
will have no impact. We must genuinely be interested in relationships.
Petersen says, "We should be prepared to keep social occasions
strictly social and not to think in terms of using them as bait
for a session in the Bible" (1989:212).
Kevin Ford has expressed it best, in talking of a friendship he has built up:
To this day neither Scott nor Susie has made a decision
for Christ. One day maybe they will. That's not up to me. That's
between them and God. If they never become Christians that will
not affect our friendship, because our friendship isn't based
on whether or not they respond to our gospel. I love them as friends,
and that's why I want them to know about Jesus Christ. They know
what I believe and how much I care for them, but I won't ram my
gospel down their throats. My Christian faith doesn't get in the
way of our friendship, and I think the reason it doesn't is that
both Scott and Susie know that our friendship is real and human
- not programmed or scripted to produce a certain result (1996:256).
Friendship evangelism is a lifestyle. It is evangelism
by showing others what it really means to live with Christ as
our Lord and Saviour. People will be drawn to that. It will often
take a crisis in either our own or our friends' lives to get them
to see their need for what we have, and thus it is essential that
our entire lives are open to the unbeliever, in genuine relationship.
"[E]vangelism must be relational. Newcomers
must connect with other people and form friendships. Effective
evangelism can take place within a community created by the Busters.
Love, warmth and friends are all assets in this process of evangelism"
(Richard Burton, http://www.epbc.edu/burtf94.html).
Relationships can be built in many ways, at many
different levels. The key factors, however, are that relationships
must be built on time spent listening to each other, and must
be ongoing. Relationships cannot be built at once-off programmes.
Our whole evangelism strategy must be built around allowing time
for friendships to grow. Thus, although it appears under a separate
heading in this paper, all of our approaches to evangelism must
contain elements of relationship evangelism.
2.1.1. Children
Children are especially open to relationships. Those
who are willing to take the time to build friendships with children
will find that they can have significant impact on their lives.
The church must ensure that the children's programmes are not
so packed with activity that there is no time for developing of
relationships. Children are also very open to role models and
look for heroes. If we can be their "heroes of the faith",
they will grow up wanting to be like us, and hopefully, therefore,
becoming like Jesus.
Two specific activities can be introduced to assist
children. Firstly, children should be encouraged to bring their
friends to church-sponsored activities. This way, they and the
leaders can build relationships with unchurched children. Most
parents do not mind their children going to church at a young
age, as they realise the positive moral value of this (this is
especially true of the Boomer generation parents). Secondly, people
within the church should be encouraged to have their children
invite their friends to their homes. The relationships and example
that this can be can have a great effect on children. The same
applies for teenagers.
2.1.2. Teenagers
Peer pressure is one of the greatest influences in
a teenager's life. This can be both a positive and negative influence.
Similar to children, the church should provide places where positive
influences can be shown to teenagers. The Christian young people
within the group should be helped to be positive role models to
their friends.
2.1.3. Young Adults
Young adults are very receptive to friendship evangelism.
As stated above, this will only be effective if there is a genuine
friendship. This may sound like a watered-down approach to those
who have grown up with more confrontational techniques. However,
friendship evangelism is actually theologically correct. Evangelicals
affirm that God is the author of salvation. We cannot save anyone,
only God can. Thus, our technique should honestly present the
gospel, and leave the work of convicting and saving to the Holy
Spirit. This is what relationship evangelism does. It presents
the Gospel by way of a lifestyle, and in the context of a friendship.
It seeks opportunities to talk about the Gospel, that arise naturally
out of a relationship.
For some practical ideas, Hershey has an entire chapter
on young adult activities (1986:173-196). Although Hershey concentrates
almost exclusively on Christian fellowship, his ideas, such as
hiring out a beach house, marriage encounters, bake offs, community
renovation teams, lunch clubs, job clubs, New Year's eve parties,
and dinner's for eight, can all be very easily adapted to be used
as exciting outreach events. They are all designed to attract
and develop friendships. Christians must begin to draw the unchurched
into their friendship circles, in order to be truly effective
at reaching them.
2.2. Small Group Evangelism
Modern educational experts tell us that the best
way to teach is to teach to a small group of people. In society
as a whole, Wuthnow reports that research has shown that "about
40 percent of the public are currently involved in some kind of
small group that meets on a regular basis and that provides caring
and support for its members" (1996:75). In line with this,
the "home church" concept has been implemented in many
churches. Not many of these groups, however, are used as evangelistic
tools. This is unfortunate since "whereas people might be
inclined to refuse an invitation to a church-based event, they
are more likely to say 'yes' if the occasion is hosted in a home
or arranged in a restaurant or club which they are accustomed
to frequent" (Gibbs 1990:168).
2.2.1. Children
Children, in particular, need to taught in smaller
groups. The AWANA programme, for instance, recommends a ratio
of five children per teacher. Sunday School groups and other teaching
groups needs to be structured along these lines in order to be
effective. Outside these church activities, however, there exist
many opportunities to get small groups of children together, where
relationships can be formed, Christian morals exhibited and the
gospel explained. For example, churches can host day care centres,
or after school centres; Christians can run crèche services
at shopping centres, movies or at homes. Evangelism is not restricted
to formal church occasions, but should rather become a way of
life for Christians, in whatever function they may have in life.
2.2.2. Teenagers
Teenagers will not easily be drawn to a small group
outside of their chosen group of friends. However, if this group
is based on a common activity, small group interaction can occur.
Sport is the most common of these attractions. Churches could
offer sport facilities and should also go to sports centres, where
they can interact with other young people. This may include local
sports clubs, tennis, rollerblading, skateboards, beach volleyball,
surfing, and the like. Other groups could include board games,
video games, computers, chess, art and writing groups.
A common characteristic of all teenagers is their
need for someone else to transport them, as they cannot yet drive
themselves. This provides fantastic opportunities for interaction,
when a small group of young people are confined together in a
motor vehicle. This can include providing lifts to and from youth
group or church activities. But it can also extend to unchurched
young people, by offering a lift service from the local movie
theatres and shopping malls to young people's homes, late on Friday
and Saturday evenings.
2.2.3. Young Adults
Young adults are very open to small groups that are
based on friendships and socialising. They love to spend time
in homes and in discussion. One of the most successful strategies
to employ small groups, in recent times, is the Alpha concept.
This involves a weekly meal, shared by Christians and non-Christians.
Over a period of twelve weeks, the gospel is slowly introduced
within a framework of openness. All questions are welcomed and
answered.
Outside of a structured programme, like Alpha, young adults can also start their own discussion groups in their own homes. These can be either informal or formal occasions. For instance, the express purpose of the evening could be to discuss some spiritual issue over a meal together. All questions are welcomed and answered as honestly as possible. Hershey's book has some excellent resource material for discussion groups (1986:197-246). Although he was specifically aiming at Christian study groups, Hershey's topics would be of interest to any young adult. They include: Intimacy: where do I go to find love?; Relationships: working with people, handle with care; Loneliness; and, Forgiveness: is it possible? Whatever format and content are used, the following principles should guide all such groups:
Xers are looking for five main characteristics in faith groups: (1) authenticity - since they have been burned by so many broken promises, they want to know the bottom line and they prefer honesty over politeness; (2) community - they are looking for the family unlike the broken, dysfunctional ones in which they were raised; (3) a lack of dogmatism - experience is more important than dogma; (4) a focus on the arts - where faith can be shared and expressed through various art forms; and (5) diversity - racial, economic and ethnic diversity authenticates Christianity's claim of loving ones neighbour
(Reaching the First Post-Christian Generation,
Christianity Today, September 12, 1994).
In the Fair Lady magazine, Jane-Anne
Hobbs writes an article on "Book Clubs - power network or
mommy mafia?" (30 April 1997, pp. 34-38; http://www.fairlady.com).
She explains that, especially in South Africa, women are meeting
in their thousands on a monthly basis. "Ostensibly, the raison
d'être of the clubs is books, but any hardened initiate
will tell you that these gatherings serve a far more useful purpose…
They have exchanged advice, ideas, recipes and even insults; they
have wept on each other's shoulders, and cheered and consoled
one another through marriage, childbirth, infidelity, divorce,
illness and death; they've hatched business schemes, formed partnerships,
closed deals and forged enduring friendships" (pg. 33). Oprah
Winfrey, the American talk show host, has begun to popularise
book clubs in many other countries around the world. This is an
opportunity that Christians can't afford to miss. Input into book
selection, as well as being able to have input into discussions
about deep spiritual matters that arise out of books, can be an
invaluable evangelistic tool.
2.3. Social Welfare/Ministry/Service Evangelism
There has been much debate in missionary circles
about the legitimacy of a "social gospel". It is true
that if all the Gospel is, is a message of social reform, then
it has no eternal value. But equally, a Gospel that has no power
to influence the way we live or the world we live in, is a Gospel
not worth committing to. Young people are looking not just for
a life-changing message, but a world-shaping one, too. We cannot
neglect our social responsibility.
One of the key aspects of social welfare in South
Africa must be the reconciliation of apartheid schisms. This is
not only true of South Africa, but all around the world, where
a new drive for racial and economic harmony is underway. "For
a generation seeking authenticity in a society and church notorious
for its racial divisions, a racially diverse body of believers
goes a long way toward authenticating the gospel. In recognition
of this… outreach ministries will need to get serious about
reconciliation within the body of Christ" (Tapia, Andres
- Cover Story, Christianity Today, 9/12/94, quoted at http://users.vnet.net/rdavis/CTXer.html).
The advantage of getting young people involved in
service outreach is twofold. It firstly demonstrates to the community
a faith that affects the world, and secondly, can be habit-forming
in the young people, especially children. They will grow up expecting
to be involved in Christian service.
2.3.1. Children
Children are able to demonstrate love to those less
privileged than themselves, simply because they don't usually
harbour prejudice. Prejudice must be learnt. Similarly, if we
involve children in practical outreach events, such as feeding
schemes, community clean ups, hospital visitation, visitation
of the elderly, and many such activities, they can be a very valuable
witness of Christ's love for the world. If children are involved
in visitation it would be a good idea to give them calling cards,
with the church's details, so that they can leave these with the
people they visit.
2.3.2. Teenagers
Teenagers are made for heroism. They rise to the
challenge of projects, and have the eagerness to change the world.
Service outreach is one way that teenagers can find an outlet
for these desires. Feeding the homeless, building houses, visitation,
and many such schemes will be effective. Teenagers will naturally
be drawn to more physical work that does not require interaction
with strangers. However, if they are forced into situations like
hospital visitation, and given clear guidelines and a good example
from a leader, they will find it easy to interact with people.
2.3.3. Young Adults
Like children and teenagers, young adults are eager
to feel that they can make a difference in the world. Generation
Xers are not so concerned about changing the whole world,
like their parents were, but rather feel a closer affinity to
the community within which they live and work. These feelings
can be channelled to result in significant community projects,
similar to those described above. These projects should be broad
enough in scope so as to attract the involvement of the unchurched
in the community. In this way, relationships can be formed, in
addition to the message the church will send by being concerned
about the complete community environment.
2.4. Corporate Evangelism
There are two aspects to this type of evangelism.
The first is that as a family of God, we offer to young people
something that most of them have never had: a safe and secure
family. This is an attractive offer to the young people of this
generation. The second, related aspect is that "not all evangelism
is conducted on a one-to-one basis" (Barna 1995:81). Churches
and para-church ministries regularly organise corporate evangelistic
activities, ranging from media evangelism (TV, radio, press),
to mass rallies and Christian musician concerts, to sports outreaches
(e.g. Athletes in Action).
The second aspect of corporate evangelism will be much less effective if it is not integrated with the first aspect. This generation is crying out for a family, not an organisation. They want to be treated as individuals, not products in an evangelistic assembly line:
"I am homesick for the home I've never had" screams out the lead singer for the rock group Soul Asylum on their hit song Homesick? Those lyrics reflect Xer angst over the broken, dysfunctional families that many busters hail from. As a result of such dynamics, much of the ministry to Xers will be centered on emotional healing, and it is genuine relationships that create an atmosphere conducive to this. "Busters need to see the gospel lived out in community," says Leighton Ford.
(Tapia, Andres - Cover Story, Christianity Today,
9/12/94, at http://users.vnet.net/rdavis/CTXer.html).
2.4.1. Children
Many children are growing up in dysfunctional homes.
The church can offer surrogate parents, in the form of the example
of loving Christian men and women involved in children's work.
Christian marriages can be models to children, especially when
our own children's friends come to visit. In presenting concepts
of God to children, we must be especially careful of how they
will respond to the image of a father. God, the Father, can be
presented not only as "better than an earthly father",
but also as "the loving Father you never had". "For
these individuals the friendship of Jesus may be a more appealing
concept than the fatherhood of God" (Ford 1996:167).
With respect to continuing relationships with children, Richards says
When all is said, it's not only difficult to point
to a moment of conversion with children, it may well be unhelpful….
It would be wrong to deny the possibility of childhood conversion.
But it would also be wrong to treat response by a child to an
evangelistic appeal as an end in itself. Instead we need to focus
our attention on providing children with a place within a vital
faith community in which they can come to know Jesus and be brought
naturally to readiness to respond when God the Spirit does His
work in their loves (1983:375).
2.4.2. Teenagers
Traditionally, teenagers and young adults have been the target of youth rallies and mass evangelistic campaigns, that follow a formulaic structure. The same comment Richards made about children and evangelistic appeals as an end in itself, can also be made of teenagers and young adults. There is no doubt that mass evangelistic campaigns can still be effective, but the form of the event is misleading. Mass evangelism is successful because Christians are encouraged to bring someone who has already been exposed to a relationship with that Christian, and has probably had some seeds sown over a longer period of time. Additionally, intensive follow up is required - not just immediately after the preaching, but for many months following the campaign. Evangelistic rallies must always work in conjunction with relationship evangelism, small groups and discipleship. Additionally, mass evangelistic crusades must always be linked to local churches, and must have the aim of connecting those who respond with a loving and caring Christian community. Ford puts it this way:
Conversion among Xers needs to be seen not as a single
event but as a stage in a protracted process - a process whereby
individuals learn who they are and what God has made them to be
, a process in which they learn to permit the Holy Spirit to penetrate
their being. We should be careful with mass evangelism, and we
need to follow up any mass-evangelism campaigns with efforts that
emphasize relationships and close-knit Christian community. (1996:169)
2.4.3. Young Adults
Similarly to both children and teenagers, young adults
need to have significant relationships with Christians who are
modelling true community, and living out what it really means
to be part of a family. Young adults will be attracted to groups
that the church can run that emphasize community and family values.
These support groups can cover everything from addictive behaviour
(e.g. alcohol, eating disorders, gambling) to parent support groups
(e.g. potty training, home schooling, discipline, handicapped
children) to counselling (e.g. depression, divorce) and many other
issues. Through the process of dealing with these issues, Christians
are be given an opportunity to demonstrate the reality of their
faith, at the level of the communal needs of both Christians and
non-Christians in the group. Thus, for young adults in particular,
communal evangelism must work itself out in actual demonstrated
faith.
2.5. Socratic Evangelism
The Socratic method is named after the Socrates,
the great Greek philosopher, who taught his students by using
a method of inductive question and answer. Socrates would guide
the student to discover the truth for himself by asking leading
questions, and questioning inconsistencies within the student's
comments. This method requires discussion and openness, and does
not arrogantly tear down other belief-systems, but rather points
someone towards the truth. If we believe that the Bible is Truth,
then we should have nothing to fear from a proper investigation
of the truth - we should believe that it will ultimately lead
to the God of the Bible.
Socratic evangelism starts where the person is at,
and works from there, in a steady, and often slow, progressive
discovery of the truth. Barna lists many reasons why this generation
is open to the Socratic method, including their love of talking
and discussing ultimate realities, their dislike of rote learning
methods and imposed principles, their need to have their feelings
separated from the facts, the relational basis of the method,
and the true ownership it gives to someone who discovers truth
in this way (1995:115).
2.5.1. Children
Children are less open to this kind of approach,
as their cognitive abilities have not yet begun to function at
the abstract level. Children are concrete thinkers, and will invariably
not be able to discuss abstract concepts at any deep level, and
will certainly not be able to analyse inconsistencies within their
own belief systems.
2.5.2. Teenagers
Teenagers question everything. They do not, however,
simply follow the childhood pattern of the never-ending "why?".
Rather, they question the very nature of reality, and try to understand
reasons behind physical realities. Their questions need honest
answers. However, as Schultz points out, it is better to let the
students discover the truth for themselves, using whatever forms
of active and interactive learning may be appropriate (cf. 1996:40;
133ff.; 179ff.). Pure Socratic methodology may not be most effective
with younger teenagers, who are still developing their abstract
thinking abilities; therefore other methods of active learning
should be employed.
Even if the Gospel is plainly and simply presented,
and even if a teenager outwardly declares consent to the contents
of the Gospel presentation, the nature of teenage thought is such
that this will be continually questioned and discussed. Our programmes
must allow teenagers to process the information they discover,
to question it, to try out hypotheses and follow trains of thought,
rather than attempting to force them to profess a dogma before
they have internalised it.
2.5.3. Young Adults
Generation X young adults love to discuss issues, especially ultimate realities. Discussion groups, as discussed in 2.2.3., above, as well as one-on-one discussions can be very effective if they employ the self-discovery techniques of the Socratic method. The keys to the success of this method are to ensure that you know your subject matter, that you have internalised your faith, and that you are able to discuss it without resorting to irrational arguments or getting defensive. Most important, in presenting the Truth in this way, is to walk the fine line between not being dogmatic and yet not compromising the truth of the Gospel. This generation is extremely intolerant of any methods that begin by putting one ideology above another. Jim Leffel puts it this way:
Rule number one: it's arrogant to suggest that someone's religious beliefs might be wrong. By arrogant, most people mean intolerant--a term that has come to have a whole new meaning in recent years. Intolerance used to refer to bigotry or prejudice. That is, judging someone or excluding them because of who they are. In this sense, intolerance is offensive. But now, intolerance means that simply disagreeing about beliefs is wrong.
(Leffel, Jim. Postmodernism: The 'Spirit of
the Age', http://www.crossrds.org/relrev2.htm)
The Socratic method starts where the other person
starts, and slowly nudges and guides that person towards
truth. It never goes faster than that person wishes to go. It
is inductive and learner-based. Barna is convinced that this approach
is destined to become the key method of presenting the Gospel
to modern young people (cf. 1995:107-125).
2.6. Narrative Evangelism
God has chosen to reveal much of His Word packaged
as a story. Narrative evangelism seeks to tap into this generation's
love of stories, to explain God's story. The concept of "story"
as used in modern phraseology encompasses more than just words
on a page. A person's story is their Sitz Im Lebem, a German
term, referring to the entire life-situation in which a person
has arisen. Evangelism occurs as a Christian tells and lives their
own life-story in such a way that it is clear that their life-story
intersects God's story. Thus, by telling the story of our life
and development, we naturally tell a part of God's story, of how
He wants to work in the world.
This is not simply a new title for the old concept of a "testimony". "Narrative evangelism calls us not only to tell our story but to live it as well, with integrity and humility" (Ford 1996:230). Burton says:
Today's junior highs, teens and young adults are very discerning. A fake is spotted a mile away. For effective ministry to Busters to occur, leaders must be real. Transparency in personality is essential; as well, leaders must be vulnerable before Busters. A clear, realistic picture of the Christian walk must be painted before them. They want to see and know the reality of the lifestyle to which they are committing themselves.
(Richard Burton, http://www.epbc.edu/burtf94.html)
Children, teenagers and young adults can all be impacted
significantly by narrative evangelism. The depth of the stories
and profundity of application will be the only discernible difference.
Thus, they will not be dealt with separately in this section.
Statistics tell us that modern young people do not
know even the basics of the Christian story. They are so unfamiliar
with Christian concepts, that an increasing number of people can
no longer be classified as non Christian, but should rather
be thought of as pre Christian. The key to reaching this
person, is to tell them the story of the Gospel, without application
or explanation. Let them work begin to out the implications for
themselves. Tell them the simple story of Christ and then ask
them what they think, and listen to what they have to say. In
doing this, you can guide them to a better understanding of the
truth. Becoming a Christian in the modern world is a more gradual
process than most people would think. There is an example of this
in Acts 19:1-7. Although it would not be a good idea to base an
entire theology on this passage, it is clear from other passages
of the New Testament, as well as the doctrine of the perseverance
of the saints, that salvation is a process.
The key to reaching pre Christian young people by
means of story is to create opportunities to find a common language.
The concepts of Christianity, such as grace, redemption, unconditional
love, freedom, justice, forgiveness, etc., find many analogies
in everyday life, and these can be used to illustrate God's story.
We must be careful not to explain everything we tell. Part of
the elements of the narrative is to leave sections untold, gaps
and spaces that must be filled in. Jesus often left his parables
unapplied to the multitudes (e.g. Mark 4:33-34, quoted above).
We must ensure that we create an element of mystery, that feeds
the imagination and piques curiosity in the listener.
At later stages, as the pre Christian comes to understands
essential Christian concepts, and moves to being a non Christian
and then a seeker, some of the doctrines that have been left as
mysteries can begin to be unfolded. This should be done using
active learning and a Socratic technique, as described above.
The power of story is an untapped reservoir of spiritual power
that must be unleashed on this postmodern generation. We must
learn to tell God's story. We must learn to tell His-story.
2.7. Seeker Sensitive Evangelism
Willowcreek Community Church began, a number of years
ago, to specifically target the unchurched person in their church
services. This involves a radically different approach to "doing
church". The concept is to invite and attract unchurched
people to attend a church service, in the church building, at
some time during the week. When they are there, the entire service
is focused on the perceived and real needs. The services tend
to be more performance oriented, not expecting much congregational
involvement. They usually involve the use of modern multimedia
equipment, with very slick and professional activities. Some churches
have taken this concept too far, and have compromised the message
of the Gospel. It is a fine line to walk, but the rewards are
worth it.
Rick Warren explains that the key is to make a distinction
between the crowd (uncommitted attenders) and congregation (the
members). "We cannot expect unbelievers to behave like believers
until they are believers…. The congregation, not the crowd,
is the church. The crowd service is just a place where members
can bring unbelieving friends to whom they have been witnessing"
(1995:216-7).
2.7.1. Children
It would be unusual to think of a child as a "seeker"
as Willowcreek define the concept. Nevertheless, if we believe
that children are receptive to the Gospel, all of the activities
for children should be "seeker-sensitive", in that they
are attractive to unchurched kids, and provide a caring and accepting
environment.
2.7.2. Teenagers
Teenagers are testing the limits. They deliberately
attempt to shock, in an attempt to find what is and what is not
socially acceptable. While maintaining a certain level of decorum
at gatherings of teenagers, we should remember that "the
book of Romans teaches that it is impossible for unbelievers
to act like believers because they don't have the power of the
Holy Spirit within them" (Warren 1995:216). Our meetings
should be designed in such a way that teenagers can feel free
to be themselves. We must meet them where they actually are, not
we would like them to be.
2.7.3. Young Adults
The best way to evangelise a genuine seeker is to
love them. In an interview on Larry King Live, aired CNN on 14
April 1997, Rio DiAngelo, a member of the Heaven's Gate Cult who
left the group a month before they committed suicide, spoke of
the love and acceptance that was shown when he first arrived at
one the cult's classes. He was seeking truth, and found love.
It literally changed his life.
The Christian message is one of love and truth.
We should be genuinely geared towards seekers. Rick Warren's book
outlines, in great detail, what must be done in order to make
a church attractive to the seeker. Willowcreek also have extensive
programmes geared to the seeker. Their Sunday morning services
are "seeker sensitive services", where, amongst other
innovations, the worship requires less congregational involvement,
and is more geared towards performance (not entertainment), and
fellowship and discussion are emphasized. The key to being "seeker
sensitive" is to have a genuine love for the non believer.
3. The Role of Prayer
There are many aspects of evangelism that have not
been mentioned in this paper. The intention of this paper was
to highlight specific methods to reach modern young people. However,
the role of prayer must be emphasized. Salvation is a work of
God's Spirit in the heart's of people. It is God's work, done
in God's way. We have a responsibility to pray that God would
complete His work of salvation in the lives of the people we are
evangelising. Scripture makes it clear that God has made many
of His activities in the world contingent upon our prayers. Prayer
should be the start, ongoing support and conclusion of all evangelistic
efforts.
4. Implementing the Model
At each stage of the discussion, above, examples
of specific implementations have been discussed. It remains, therefore,
only to emphasize that no single model can suffice to reach everyone
in the church's community. Similarly, no single group can achieve
all of these aims. Thus, the concept of a Youth Council is an
essential element in the youth ministry of any church. A Youth
Council consists of representatives from every ministry to youth
in the church. It can also include specialists, such as a parental
advisor, pastoral supervisor, training specialist, camp organiser,
etc. Together, this body co-ordinates the functioning of the youth
ministry of the local church.
In order to implement any of the above strategies
for evangelism, the first step would be to translate this theoretical
document into a strategy plan, unique to your church's particular
socio-economic situation, and tailored to fit your current leadership
strategy. After discussion with each group, an integrated strategy
should be put in place. Similar strategies should be in place
across different age specific ministries, so that young people
growing up in the church can have a consistent approach modelled
and taught, irrespective of which group they are in.
The strategy plan must be publicised, and then the
Youth Council must wait, praying all the time for the Lord to
raise up leaders for new evangelistic structures. It is essential
to have someone with a vision for the strategy - someone who will
champion the ministry. Thereafter, training and education of the
people is needed, followed by ongoing support and evaluation.
5. Conclusion
Traditionally, we have been told that we need to
"win the right" to speak. This places proclamation in
a far superior position to affirmation. "Winning the right
to speak" is not a means to an end, it is an integral part
of the process of evangelisation of a person. Yet, as Rick Warren
says, "I always refuse to debate which method of evangelism
works best. It depends on who you are trying to reach! Different
bait catch different kinds of fish. I'm in favour of any method
that reaches at least one person for Christ - as long as it is
ethical" (1995:156). Scripture advocates and condones a multiplicity
of approaches to evangelism, as we "become all things to
all men so that by all possible means [we] might save some"
(1 Cor 9:22 NIV).
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