Q417 : Changes in Methods of Evangelism

Hi, I was wondering what your thoughts are on methods of evangelism? Have there been any changes in methods from the days of the disciples to the birth of the church and even changes in society in communicating the gospel. What do you think of street preaching and door to door?

Thank you!

A417 : by Tony Garland

Changes from the Days of the Disciples to the Birth of the Church

If we pay close attention when reading the gospels, the book of Acts, and the epistles to the church, we see different emphases in evangelism over time.

Focus on Israel

In Jesus’ early ministry, He is preaching primarily to the Jews. In view of the King (Himself) being present, the message emphasized the kingdom promised in the Old Testament (Mat. 4:17, 23; 9:37; 10:7; Mark 1:14; Luke 4:34; 8:1; 9:2) to Israel (Mat. 10:6). When Jesus initially ignores the request of a Canaanite woman to heal her demonized daughter, He explains, “I was not sent except to the lost sheep of the house of Israel” (Mark 7:24). He considers the gospel, and His healing ministry, as bread intended first for “children” (Jews) rather than “dogs” (Canaanites, and by extension: Gentiles, Mat. 15:26, Mark 7:27). Ultimately, Jesus responds to the faith-filed response of the woman and heals her daughter, intimating the eventual shift in focus toward evangelizing the Gentiles as the Jews, by-in-large, fail to respond.

Shift toward Gentiles

In time, we find Jesus contrasting the failure of the lost sheep of Israel to respond to the gospel with the positive response by Gentiles. (The Canaanite woman mentioned earlier providing a preview of what was to come.).

Examples of this shift are evident in Jesus’ interaction with a Roman centurion who’s servant was sick (Mat. 8:10; Luke 7:9) and the Samaritan woman at the well (John 4).

Near the end of His ministry, Jesus indicates that the gospel will be preached in all the world as a witness to all the nations. This shift of emphasis outward to all the nations comes to a climax in the Great Commission (Mat. 28:19-20), as well as Jesus instructions to the Apostles prior to His ascension concerning their priorities (global evangelization and discipleship while the arrival of the kingdom is deferred, Acts 1:6-8).

This shift continues during the Day of Pentecost (when the works of God are proclaimed in languages of the diaspora—predominantly Gentile regions—not understood by the Jews of Jerusalem), in the gospel subsequently going to the Samaritans (Acts 8), in the vision given Peter concerning the acceptance of Gentiles, and his subsequent proclamation of the gospel to Gentiles in the house of Cornelius (". . . God has shown me that I should not call any man common or unclean," Acts 10).

Jewish Evangelism Remains a Priority

Even though the gospel presentation shifted outward—from Jerusalem, then Judea and Samaria, and to the ends of the earth (Acts 1:8)—there remains a Jewish emphasis, as reflected in Paul's continued priority of preaching in synagogues (Acts 9:20; 13:5, 14-15; 14:1; 17:1, 10; 18:4, 19; 18:8). Evangelism of the Jews remains a priority down to our age, in part because Jewish acceptance of the gospel is a precondition for the return of Jesus. When Jesus wept over Jerusalem, He said, 37 O Jerusalem, Jerusalem, . . . 39 . . . you shall see Me no more till you say, 'Blessed is He who comes in the name of the LORD!' (Mat. 23:27-39).

Changes in Society in Communicating the Gospel

During the long period since the Apostles, there have been many changes affecting society which impact evangelism. The following is by no means an exhaustive list.

Evolution

As Darwin's theory of evolution gained widespread acceptance, evangelists could no longer assume their listeners shared the widespread pre-understanding of a creating Agent behind the natural world. In the past, evangelists could create a bridge to the lost through this commonality—identifying Jesus Christ as the Agent of creation (John 1:1-3). This strategy was employed by Paul when in Athens, 17 . . . I even found an altar with this inscription: TO THE UNKNOWN GOD. Therefore, the One whom you worship without knowing, Him I proclaim to you (Acts 17:23).

Darwinism would have never gained widespread traction were it not aided by mankind's desire to deny accountability to God. The desire to escape judgment fueled the uncritical acceptance of the theory since it purports to replace the Judge with natural processes. This led to the substitution of "time and randomness" in the place of the Creator, despite overwhelming evidence to the contrary. As the Apostle Paul aptly observed, those "professing to be wise . . . became fools" (Romans 1:18-22, especially verse 22).

The key scriptural principle which evolution undermines is the nature of man: the imago Dei - that man is created in the image of God and not an animal (Gen. 1:26). The results have been catastrophic, manifested in all manner of perverse beliefs and practices. The acceptance of evolution as the explanation of our origin is at the heart of much that is anti-God and anti-man, such as the sexual revolution, the devaluation of human life (especially the unborn, but also the unwell and elderly), and the ever-increasing confusion regarding sexual identity and purpose.

When humans believe they are "just another animal," they increasingly manifest animal-like behavior. This hasn't caught God off-guard: it is a major theme within Scripture.

It's no accident that the Gentile kingdoms in Daniel 7 are portrayed as beasts, that Nebuchadnezzar "becomes" as a beast for seven years, and that the future Antichrist is described as the beast. For more on this, see the chart in my commentary on Daniel titled, Man: Image of God or Beast?^a

When today's evangelist employs an apologetic approach concerning origins, he must grasp the assumptions of evolution and be prepared to point out the fatal flaws of the theory and bring the discussion back to the purpose and creation of man in the image of God. A helpful starting place is to help listeners understand that belief in the standard secular origin story (big bang, origin of life from non-life, amoeba-to-man evolution) requires belief in numerous events which have never been observed and violate scientific laws: "secular miracles" as I refer them in my presentation titled, Everyone Believes in Miracles^b.

The uncritical acceptance of evolution has made God a non-starter for some of those we hope to evangelize. They won't even agree to the opening phrase of the Bible: “In the beginning God...” If we take this apologetic path, we seek to expose the secular origins "just-so" fairy-tale for what it is and show that it cannot explain evidence of a Creator God.

Some evangelists may find it more fruitful to bypass apologetics involving creation/evolution and focus on aspects of the gospel which never change, such as the problem of sin (I discuss The Human Experience and Dilemma below).

Science and Natural Revelation

Throughout history evangelists have always been able to appeal to general revelation as a declaration and witness of God (Ps. 19:1-6; Rom. 1:20). These evidences within the material world have been available to all mankind for all of history (hence general - as in available to all).

In the nearly 2,000 years since the Apostles, scientific advances have uncovered a growing body of additional evidence pointing to God. These discoveries reveal aspects of the natural world (natural revelation¹) unavailable to previous generations. It's as if, at every turn when mankind becomes more clever at suppressing evidence for God, God lifts a bit more of the veil allowing scientific inquiry to see additional witness of His reality—that was there all along, but beyond our limited ability to perceive.

These newfound truths—never available to the early church—can serve as a powerful witness to the reality of the God of the Bible.²

A very brief list of such evidences will suffice for our purpose here:

• 1st/2nd laws of thermodynamics - the universe, time and space, had a beginning.
• Astronomy - the universe and the earth are fine-tuned for life, the remotest observable locations of the universe lack evidence of young galaxies (contra stellar evolution).
• Biology - the building-blocks of life (DNA, RNA, amino acids, proteins, nano-machines, cells) are too complex to have arisen by chance.
• Information Technology - computer technology has demonstrated that information, an immaterial attribute expressed within material media, never arises by natural (unguided) processes but is always the product of a mind (intelligence).³ Information is a "signature" that "intelligence was here!"
• Chemistry - the creation of life from non-life continues to elude all of mankind's efforts (even when "cheating" through the use of human intelligence and technology which were unavailable in the assumed pre-biotic world). The gap from non-life to life continues to widen as our understanding of chemistry and biology advance.
• Genetics - mitochondrial Eve is consistent with the Biblical account of history, genetic entropy infers a relatively-short existence of mankind, mutations are overwhelmingly deleterious—the mechanisms of random selection and natural selection are inadequate to explain the diversity of life.⁴
• Paleontology - soft tissue in dinosaur bones, early appearance of complex body plans and organs (the Cambrian explosion),⁵ ongoing search for missing common ancestors—all undermine the secular origins story parroted ad-nauseam in our public schools and secular media.
• Archeology - a steady stream of archaeological finds in the holy land and elsewhere confirm the historical accuracy of the Bible.⁶

Historic Progress of Prophetic Themes

We do well to avoid interpreting Bible prophecy by current events (newspaper exegesis). Yet we cannot ignore historical developments since the time of the Apostles that align with Biblical predictions:

• Jerusalem's destruction at the hands of Rome in A.D. 70 (Dan. 9:26; Mat. 24; Mark 13; Luke 21), and the subsequent dispersion (diaspora) of the Jews (Luke 21:24).⁷
• Continued antisemitism and Jewish persecution (Deu. 28).⁸
• The continued existence of the Jews as a distinct people, against all odds.¹⁰
• The reestablishment of Israel as a nation in her homeland (May 14, 1948).¹²
• The ongoing and otherwise puzzling inability of Israel to fully control Jerusalem as her own capital (the continuation of Times of the Gentiles^c, revealed in Daniel 2 and 7 and mentioned by Jesus in Luke 21:24).
• The continued inability of the nations to resolve the political issue of control over Jerusalem, coupled with a growing opposition to Israel among the nations (Jer. 30:7; Zec 12:1-3).
• The development of globalism and the technical means to impose total financial control (Rev. 13:17).

Global Media Reach

Perhaps the largest impact upon evangelism in our generation is the development and widespread availability of broadcasting media: radio, TV, computer networking, and the Internet in particular—providing an instantaneous, low-cost means of global communication unique in history. Like many technologies, the underlying science behind the World-Wide Web is neutral, serving as a magnifying glass on the human condition. This provides an unparalleled opportunity to share the gospel and provide quality Biblical instruction to many cultures and people groups across the globe, but also poses new and significant dangers for families and culture at-large.

Our own parachurch ministry (going back to 2003 before the Internet was a social phenomena) relies on this new historical resource in order to augment the work of the local church and reach those who may not have heard the gospel or lack access to quality Biblical teaching.

Besides providing a means of widespread communication, social media over the Internet—for better or worse—now supplants many functions that once occupied the town (public) square. Fewer people spend time in open-air or public settings, instead frequenting privately-run establishments, such as coffee shops, which may legally limit the opportunity to openly proclaim the gospel.

One of the great strengths of the Internet is that "anyone" can publish material to a potentially global audience. This is also its greatest weakness: lack of editorial control over the quality of content as many of the safeguards for widespread publication no longer exist.

The proliferation of unvetted sources of (mis)information, in combination with artificial intelligence (AI) "reasoning," "advice," and deep-fake capabilities, has dramatically increased the difficulty of determining what is true. The need of discernment has never been greater. It has become even more important for Christians to be plugged into a local fellowship, where there is live interaction with other believers and their elders.

As useful as the Internet may be as an evangelistic and discipleship tool, it can never supplant in-person fellowship, discipleship, and instruction—nor should it attempt to.¹³ Still, it is critical for a Christian witness to be available on the Internet as the god of this world is also busy leveraging all forms of media in opposition to Christ.

Rejection of Objectivity

As the Judeo-Christian foundation of the West continues to erode, another issue has arisen for evangelism: the rejection of the very notion of objective truth. Not the rejection of truth, but the rejection of the concept of universal, objective truth—which exists apart from individual subjectivity.

Where the notion of objective truth still prevails, the idea that any person can be sufficiently objective to have a claim to "truth" is also challenged. If truth exists—the argument goes—no one can make authoritative truth claims since objectivity is a mirage.

Whereas evangelists previously faced the task of persuading of the specific truth claims of the Bible, now the idea that any source has authority as "the truth" is rejected. It becomes more difficult to discuss the content of truth when the very idea of objective truth is rejected.

This trend is abetted by the demise of critical thinking skills.

What Hasn’t Changed: The Human Experience and Dilemma

Although many aspects impacting evangelization have changed since the days of the Apostles, the core problem which the gospel addresses head-on has not: the human experience, the ravages of sin, and the need of man to be reconciled to God. These are universal to all cultures in all ages.

Since these represent the bedrock of the gospel message, we still stand well-equipped to minister to a lost culture—being the only voice with answers to the entrenched-problems of humanity. Nearly 2 millennia of human suffering have transpired since the days of the Apostles and human nature has not changed one iota.

The witness of mankind's dilemma—and his inability to pull himself up by his own bootstraps—is as evident as ever. The nightly news continues to underscore something is fundamentally wrong with mankind: providing irrefutable evidence of man's dire need of a Savior.

Mankind remains plagued by numerous problems which are intractable apart from the gospel: the search for relevance and purpose, the need to worship, the universality and depth of sin, the inevitability of death—just to name a few. These are the core issues from which society's symptoms manifest.

Fortunately for the Christian evangelist, we have The Answer, the only solution to these issues: reconciliation to God through the work of Jesus Christ on the cross and sanctification by the power of the indwelling Holy Spirit in accord with God's Word. If we remain focused on this need, we avoid much of the distraction, complication, and sophistry associated with peripheral topics and discussions which sinful listeners are masterful at hiding behind when dismissing the gospel. As the Apostle Paul put it, 1 And I, brethren, when I came to you, did not come with excellence of speech or of wisdom declaring to you the testimony of God. 2 For I determined not to know anything among you except Jesus Christ and Him crucified (1Cor. 2:1-2).

We dare not forget: although reasoned apologetics employing evidences mentioned above can lead listeners toward the truth, salvation cannot occur apart from acknowledging one’s sinful condition and turning in faith to embrace God's solution: salvation in Jesus Christ. This is the core of the gospel message which the Holy Spirit is guaranteed to honor as we seek to minister the New Covenant to the lost (2Cor. 3:6).

Street Preaching and Door-to-Door Evangelism

Evangelism generally takes place in one of two different contexts: (1) "organic evangelism" as believers share through existing relationships with the lost (Eph. 4:11-12); (2) "proclamation" to the lost in settings where no existing relationship has been established. Both approaches are Scriptural and necessary.

Organic evangelism can be very effective because, having already established a relationship, we have (hopefully) earned a hearing with our listener(s). They know we care about them and know something of our character and genuine motivation. Sometimes this gains a more engaged hearing. But at other times, familiarity can be a barrier for important communications. As Jesus Himself experienced, 57 . . . they were offended at Him. But Jesus said to them, “A prophet is not without honor except in his own country and in his own house" (Mat. 13:57).

Street preaching and door-to-door evangelism lacks the advantage of an established relationship—the preacher is unfamiliar, and their motives and character are often considered suspect. But the lack of familiarity can also lead to truly hearing the message where it hasn't found entry before.

Since many of the lost lack relationships with believers, street preaching and door-to-door evangelism retain their importance. (Although, as mentioned above, social media now represents an important addition to what was previously the exclusive domain of street ministry.)

Both cases organic witnessing via personal relationships and public proclamation to strangers have the significant advantage of live, person-to-person communication, along with numerous advantages: nuances of body language, a tendency to listen more carefully, enhanced compassion, and a greater opportunity to take offence.

The importance of public proclamation can be seen in the ongoing attempt to silence public witness to the gospel: limiting venues where the gospel can be shared in an unrestricted manner. Not to mention attempts to categorize uncomfortable messaging as "hate speech" thereby shutting down the evangelist. The novel assumed "right" to live one's life without ever hearing anything personally objectionable (i.e., snowflakes, safe spaces) has further complicated ministry in public settings. There has also been a trend attempting to criminalize sharing the truth on controversial subjects (Bible-based counseling). All this is anathema to the gospel: bringing people to understand the good news of salvation requires communicating the bad news of being lost. Repentance requires discomfort! The Christian Law Assocation^d can be a helpful ministry in navigating these issues.

To combat these threats to the gospel, it is paramount that Christians oppose the idea of two separate spheres of life: public life vs. private faith. Attempts by the secular culture to only allow expressions of "faith" so long as, "you express your faith in church, but not in the public square" is detrimental to street preaching and door-to-door evangelism which remain important for reaching those who may never hear the gospel by any other means.