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As we step into the next century of God’s work at Dallas Theological Seminary, we’ve chosen a theme for DTS Magazine that reaffirms our purpose: evangelism. The seminary doesn’t exist for its own glory. No, we prepare people to go out into the world with the gospel. And that goes all the way back to our founder, Lewis Sperry Chafer, whose insights in True Evangelism continue to encourage ministers of the gospel today.
We can reasonably assume that evangelical Christians have some experience with evangelism. But for a lot of us, it may be an unexamined mindset. We might first think back to activities such as door-to-door evangelism in high school, or leading a vacation Bible school on a short-term mission trip in college, or inviting a friend to join us at a Christian concert. Then we think about the specific roles we can play in evangelism. A senior pastor carries certain responsibilities, but so do Sunday school teachers, writers, and all of us with jobs that aren’t specifically ministry-oriented. Above all that, we can remember the message, the good news that Christ is risen and that God invites us to become part of his family, with hope of eternal life to come. With so many aspects of evangelism to consider, it’s no surprise that Christians sometimes feel uncertain or stressed about the topic. Where do I begin? What am I supposed to be doing?
In this issue of DTS Magazine, we look at various facets of what evangelism means. We’ll open the New Testament to trace the origin of our word “evangelism,” and then we’ll learn that evangelism in the early church flowed out of a life lived for Christ rather than a strategic plan. We’ll remember that evangelism’s purpose is to bring hope. Then we’ll consider the ways we learn about other cultures, so that our neighbors receive the good news we communicate with clarity and connection. Evangelism begins with listening and learning, understanding the questions people are asking, and those conversations can happen anywhere— while serving in the city, or even on the pickleball court.
Join us for encouragement and challenge as we turn our hearts toward sharing the best news in the world!
NEIL R. COULTER EDITOR, DTS MAGAZINE EVANGELISM
EQUALS HOPE
What’s more effective: boldly sharing a clear, direct explanation of the good news, or living in a way that draws people to Jesus? We look at the New Testament to guide us to right thinking about evangelism.
MARK M. YARBROUGH
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LOVING WELL TEACHES TRUTH
In celebration of the seminary’s centennial, the DTS community demonstrated Christ’s love by serving in the city. Find encouragement in stories of outreach and connection, remembering that theological education is not just about teaching truth—it also means loving well.
FELICIA GREER & TRANECE HARRIS
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“ GO AND TELL” TO INVITE OTHERS TO “ COME AND SEE”
The gospel is the most important message we have to share with others—so we want to make sure we’re communicating clearly, accurately, and beautifully. That means understanding the cultural backgrounds of our neighbors. Here are some considerations and suggestions.
JENNY JARRELL MCGILL
PICKLEBALL EVANGELISM
Conduct, community, and conversation— three keys to being ready to share the gospel anywhere, even on the pickleball court! Kasey Olander reminds us that God might use us anytime to bring people nearer to him.
KASEY OLANDER
DARRELL L. BOCK 38
THE MAP OF THE GOSPEL
When people have so many options of directions to travel in life, how can we help them learn to navigate with the compass of Scripture? It may begin with an invitation to a new community, where people can first find the right questions and then discover the answers God provides.
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HERALDING THE GOOD NEWS
Where does the word “evangelism” come from? Join Mark Bailey for a guided tour of the New Testament that will remind you of our biblical foundation for sharing the gospel. It’s a tour that begins and ends with worship of our Lord.
MARK L. BAILEY
HOW DID THE EARLY CHURCH DO EVANGELISM?
Many of us find comfort in strategic plans, innovative initiatives, and rubrics for outreach and mission. What might we learn from the way the early church did evangelism? What Bill Hendricks shares may surprise you and encourage you to change your understanding of mission.
BILL HENDRICKS
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ARE YOU LISTENING?
During the centennial week at DTS, Pastor Chuck said one of his favorite activities is listening. In this article, he unpacks the idea of “listening evangelism,” encouraging us to find quiet ways of understanding another person’s heart.
CHUCK SWINDOLL
OUR MISSION IS TO GLORIFY GOD BY EQUIPPING GODLY SERVANT-LEADERS FOR THE PROCLAMATION OF HIS WORD AND THE BUILDING UP OF THE BODY OF CHRIST WORLDWIDE.
PRESIDENT
DR. MARK M. YARBROUGH
VP FOR COMMUNICATIONS & COMMUNITY
DR. JOSH WINN
EDITOR IN CHIEF
JASON FOX
EDITOR
DR. NEIL R. COULTER
ART DIRECTOR
STEPHANIE JOHNSTON
ILLUSTRATOR
STEPHANIE JOHNSTON
PRINT PRODUCTION SENIOR MANAGER
DEBBIE J. STEVENSON
PROOFREADER
LISA WHITE
COPY EDITING & PROOFING
MARGARET TOLLIVER
STAFF PHOTOGRAPHERS
MEDIA PRODUCTION
JOHNATHON VALDEZ
STEPHANIE JOHNSTON
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WRITERS:
MARK L. BAILEY (P h D, 1997)
CHANCELLOR, DALLAS THEOLOGICAL SEMINARY
Now the chancellor of DTS, Mark served for nineteen years as the seminary’s fifth president. He continues to be active in the classroom as senior professor of Bible exposition, in addition to leading tours to the Holy Land and speaking frequently at conferences and churches.
DARRELL L. BOCK (T h M, 1979)
Darrell is the author or editor of over forty-five books, including commentaries on Luke and Acts and studies of the historical Jesus, and works in cultural engagement at the Hendricks Center and as host of The Table podcast. When traveling overseas, he tunes into any game involving his favorite Houston teams.
NEIL R. COULTER
After studying ethnomusicology and then ministering for twelve years in the arts in Papua New Guinea, Neil now teaches at Dallas International University and DTS, along with serving as senior writer and editor of DTS Magazine
FELICIA
GREER
Felicia studies in the Media Arts & Worship program at DTS. As a writer and songwriter, she explores the intersection of culture and biblical truth, and the constant need for wisdom and grace amidst the differences that often divide. Felicia and her husband, WT, have been married for thirty-six years; they have two married children, a grandchild, and a step-grandchild.
TRANECE HARRIS (MACE, 2024; MBTS, 2024)
Tranece is a dedicated educator, speaker, and writer. She holds a MACE and MBTS from DTS and is currently pursuing a Doctor of Education degree. Tranece shares her life with her husband, Terrence, and their three wonderful daughters—Thalia, Tianna, and Tamara. She is an avid runner on a journey to complete a half marathon in all fifty states
BILL HENDRICKS (MABS, 1984)
Bill is executive director for Christian leadership at the Hendricks Center and president of the Giftedness Center, where he helps individuals make key life and career decisions. Bill has authored or coauthored twenty-five books, including The Person Called YOU: Why You’re Here, Why You Matter & What You Should Do with Your Life. He also served as a member of the steering committee for the Theology of Work Project.
JOSEPH W. LEE (T h M, 2012; PHD, 2018)
Joe’s research interests include Jonathan Edwards, anthropology, hamartiology, and theological ethics. He wants to help students embrace the journey of the Christian life and thrive in the right ministry position. He is married to Mollie, and they have two children: Tytus and Abigail. He enjoys a good cup of coffee, reading, hiking, and spending time with his family.
JENNY JARRELL MCGILL (MACM, 2023)
Jenny Jarrell McGill has served as adjunct faculty at Dallas Theological Seminary since 2008, where she also directed the International Student Office from 2004 to 2014, and trains global workers serving overseas with The Evangelical Alliance Mission (TEAM). Connect with her at https://www.jennymcgill.com.
KASEY OLANDER
Kasey works as the web content specialist at the Hendricks Center at DTS. She has served on staff with the Baptist Student Ministry, working with college students at UT Dallas and Rice University, particularly focusing on discipleship and evangelism training. In her spare time, she enjoys reading, having interesting conversations, and spending time with her husband.
CHUCK SWINDOLL (CTH, 1963)
CHANCELLOR EMERITUS, DALLAS THEOLOGICAL SEMINARY
Pastor Chuck has devoted his life to the accurate, practical teaching and application of God’s Word and God’s grace. Chuck founded Stonebriar Community Church in Frisco, Texas, and serves as chancellor emeritus of DTS.
MARK M. YARBROUGH (T h M, 1996; P h D, 2008)
PRESIDENT, DALLAS THEOLOGICAL SEMINARY
The president of DTS, Mark also teaches classes in Bible exposition and leads tours to the Holy Land, which he believes every Christian should visit at least once in their lifetime. Mark is a popular conference speaker, including at the Story of Scripture events.
TIMOTHY S. YODER
Tim affirms that all truth is God’s truth and that to love God with all one’s mind is to discover his truths in theology, in philosophy, and in all other academic disciplines. In more than thirty years in teaching, he has led a wide variety of theology, philosophy, and apologetics courses at several schools. Tim also served as a missionary to Russia and, with his wife, Lisa, has participated in numerous international mission trips.
BY MARK M. YARBROUGH
Say the word “evangelism,” and many believers start to act nervous, hoping they won’t have to explain why they can’t do it. Christians have long debated the merits of personal evangelism versus lifestyle evangelism. What’s more effective: boldly sharing a clear, direct explanation of the good news, or living in a way that draws people to Jesus?
My answer? Both.
When Jesus met the Samaritan woman at the well, he met her graciously, acknowledging the remedy for physical thirst: water drawn from the well. Yet, by the end of their conversation, the woman had realized her deeper need, an unquenchable spiritual longing that only Jesus could satisfy.
Personal evangelism and lifestyle evangelism go hand in hand. Of course our message needs to be communicated in a life of biblical integrity. But I’ve seen that many unbelievers have no idea of the depth of their spiritual emptiness—and they can only confront this when they hear the gospel clearly explained. As our Lord modeled for us in his life on earth, we must develop a sensitivity toward individuals and the complexity of their needs in order to find opportunities in the conversation to share the gospel.
Everyone must face the reality of a life left to itself without God. Eternity looms for all of us. Death will knock at everyone’s door eventually. So having honest and truth-filled conversations about the brevity of life
is crucial. People must consider this important question: “Where is your hope when you leave this world and enter eternity?”
Our answer must be ready on our lips and flow from the kindness evident in our interaction with them all along the way. Like the Samaritan woman, people know their lives are broken. But an empathetic ear and a nonjudgmental heart offer a trust that allows the presentation of gospel truth.
Consider the apostle Peter’s words:
Finally, all of you should be of one mind. Sympathize with each other. Love each other as brothers and sisters. Be tenderhearted, and keep a humble attitude. . . . And if someone asks about your hope as a believer, always be ready to explain it.
(1 Peter 3:8, 15, NLT)
That’s it! Evangelism equals hope. And the hope we offer is the hope that comes from Jesus. He offers the only hope for anyone caught in the unbending grip of sin and the brokenness it brings.
Let us commit to lives of winsome, authentic witness— and be ready, as the Spirit leads, to speak the saving name of Jesus Christ to hearts eager for the best news in the world.
MITCHELL MINISTRIES CENTER
TRANSFORMATION INTO THE LEGACY CENTER
A building completed in 1915, just nine years before Dallas Theological Seminary welcomed the first cohort of students, now tells the story of God’s work through the seminary. Mitchell Ministries Center joined the DTS campus in Dallas in 1993, and in the years since, it has housed a dining hall, classes, and the school’s bookstore. But if you haven’t walked inside in the past year, then you’re missing a joyful encounter with the history of DTS.
In honor of the centennial, Mitchell reopened as the Legacy Center, an interactive museum that celebrates God’s blessing through DTS’s story. Exhibits and interactive displays show the many ways the DTS community has preached the Word around the world. You’ll hear “living portraits” that come to life as you walk by them. You’ll even listen in on a conversation across the ages, featuring Lewis Sperry Chafer, Howard Hendricks, Lucy Mabery-Foster, and Byang Kato.
Through all the exhibits, films, and interactive displays, what you’ll discover is that the story of DTS is not founded on the buildings, the professors, or even the alumni—it’s all founded on God’s Word and the leading of our Lord Jesus Christ.
ABOVE: A "NIGHT TO REMEMBER" DRONE SHOW
FAR LEFT: SPECIAL CENTENNIAL-THEMED CHAPEL WITH DR. REG GRANT AS DTS'S FOUNDER, LEWIS SPERRY CHAFER
BELOW: A "NIGHT TO REMEMBER" OUTDOOR CONCERT ON THE GREAT LAWN
BY FELICIA GREER & TRANECE HARRIS
She spoke only a handful of English words. Daughter. Cold. Car. Yes. But they were enough for Sara to understand how to help. As the Ukrainian refugee navigated the aisles of the food pantry, Sara held the grocery bag open, silently walking beside her as the woman selected what she needed. At times, the woman wept with frustration, the depth of her needs muted by a language barrier. Looking into her eyes, Sara silently conveyed, “I’m sorry,” and continued at her side until she loaded the last of the woman’s staples into her car. As Sara watched her drive out of the parking lot, she hoped the woman had “felt the love of Jesus, even if she didn’t yet know what that meant.”
During her day at CitySquare Food Pantry, Dallas Theological Seminary counseling student and staff member Sara Williams embodied the gospel by loving well, with patience and kindness. CitySquare is a nonprofit committed to using service, advocacy, and friendship to aid the more than 300,000 people in the Dallas area affected by poverty. “They are considerate of the individual, calling them neighbors,” Sara explained. “This is how I want to live.”
Sara’s experience mirrored many others across the city during the seminary’s “Nineteen | Twenty-Four” service projects event. In celebration of the centennial anniversary of DTS’s founding in 1924, 19 organizations in 24 hours were served by more than a hundred DTS alumni, faculty, staff, and students. Volunteers lived out the gospel through community service, powerfully engaging with individuals and communities.
Through its first century, DTS has faithfully pursued its mission to glorify God by equipping godly servant-leaders for the proclamation of his Word and the building up of the body of Christ worldwide. The school’s motto, Teach Truth. Love Well., exemplifies Jesus’s instruction to “love your neighbor as yourself” (Matt 22:39), urging compassion and the recognition of every person’s inherent dignity as made in the image of God. Part of evangelizing is simply loving well in our community.
Dee Littlejohn, DTS director of mail services and facilities administration, shared the heart behind the centennial service project: that it would encourage faculty, staff, and students to build deeper connections and gain a better understanding of the diverse needs within the communities surrounding DTS’s campuses. She emphasized that the project would not only enhance the campus environment but also serve as a tangible expression of DTS’s commitment to serving others, reinforcing the values of compassion and unity that lie at the core of the seminary’s mission.
Here are glimpses of three other ministries who partnered with DTS for the centennial service project day:
Hidalgo Ministries strives to reflect Christ in the community by focusing on spiritually and socially transforming children and youth through kids clubs and teen groups. DTS graduate student and staff member Tonya Hammond noted that Hidalgo takes evangelism directly into the heart of the community. With the support of DTS volunteers, Hidalgo successfully hosted its first Fall Festival in a decade. Though the organization runs a children’s ministry every Saturday morning, Tonya said that “there hasn’t been a ministry focused on adults. The Fall Festival provided an opportunity for parents to get involved.” Hidalgo serves a Spanish-speaking community, yet English-speaking volunteers from DTS overcame the language barrier with servants’ hearts and the universal language of love. The DTS staff and students inspired the children by loving well with gentleness and joy.
Kierra Wallace-Gorham, Leadership Institute Coordinator for Mercy Street, shared her experience with the DTS staff as they prepared for their largest fundraising event of the year. She recounted how Mercy Street had promised a meal for the DTS volunteers, but the food did not arrive on time. Despite this, they demonstrated remarkable grace and understanding, showing their commitment to serve without any expectation of receiving something in return. Their actions motivated the Mercy Street staff by loving well through goodness and peace. This was not just a one-time act of kindness—it was an outpouring of love and evangelism through service, showing the depth of their commitment to God’s mission in tangible ways.
As volunteers assembled diaper bags for expectant moms and their babies at the Pregnancy Resource Center, Laura Grey, director of operations, shared how the center fulfills its message, Sharing Love. The center hopes to reflect Christ in their interactions with clients while providing pregnancy tests, sonograms, confidential counseling, information about pregnancy and alternatives to abortion,
education about parenting, material support, and post-abortion support for those in need. They live out the gospel by loving well. Says Grey, “A big part is not the words but the actions, the interface, the listening.”
Erin Stambaugh, DTS graduate student and staff member, resonated with this focus. Having walked with friends through the struggles of unplanned pregnancy decisions, she empathized “It’s hard—a journey taken one step at a time.”
Whether we serve others’ physical needs or quietly walk beside them in their pain, we communicate love beautifully when we live it out authentically. This kind of evangelism resonates deeply and lasts because it is rooted in the character of Christ. It is a love that serves without expectation, often speaks without words, and bears witness to the Jesus’s commandment to love others. This kind of love is evidence of the Holy Spirit. “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control” (Gal 5:22–23). This is loving well . . . and it teaches truth.
BY JENNY JARRELL MCGILL
“There is one who will never betray you.” I was sharing the gospel on the streets of France through a chalk art ministry. One twenty-something woman in the crowd seemed captivated. Even in her postmodern context, she understood betrayal. Who will make all things right?
“Equipping godly servant-leaders for the proclamation of God’s Word”: That’s part of the mission that guides Dallas Theological Seminary. That “equipping” refers in part to gaining skill in expositing all sixty-six books of the Bible, but it also includes learning to communicate the message to all people, across all cultures. As God proclaims his message among the nations, he invites us to participate. Working on mission with God, we’ll find that the good news connects to what people in each culture regard as most meaningful. In Zimbabwe, where who you are is defined as whom you’re related to (people typically introduce themselves as “I am mother of . . .” or “I am cousin to . . .”), the gospel message says, “You can be related to God.” Now that is good news!
Identifying those connections, however, can be challenging. What we find most meaningful in the gospel might not prove the connection that resonates with someone else. Difficulties in sharing the gospel vary by culture and can depend on external factors outside our control. Though we want to share the gospel openly, some locations warrant caution and creativity.
As evangelists, we invite others to “come and see” as we “go and tell” (Matt 28:18–20; John 1:39–50). Depending on the cultural milieu and access, we would share the gospel in both ways, hospitably inviting others to “read” our life of faith and also proclaiming the message explicitly. Our personal testimony can be the best method of sharing the
gospel, supplemented by a host of other strategies, such as storytelling (emphasizing images and metaphor, especially in predominantly oral cultures) and digital evangelism. In cross-cultural evangelism, our challenge is finding ways that connect to the hearer to share the message. All earnest students of the Bible must consider the context of the text, but anyone sharing their faith across cultures faces the additional challenge of understanding the contemporary context of the hearer. We establish connection through awareness of a community’s history, including its differing (and deeply held) cultural values.
People sometimes picture culture as an iceberg, an onion, the water in which we swim, or the air we breathe. A classic anthropological definition sees culture as a “pattern of meanings . . . by means of which [people] communicate, perpetuate, and develop their knowledge about and attitudes toward life.” 1 Cultural diversity is expressed in a range of varying spectrums. Understanding the ranges of possible meanings within cultures prepares you to present the gospel with greater cultural relevance. For example, different cultures make different uses of direct and nonverbal communication styles.
Sharing the gospel effectively involves understanding the ways a culture conditions people to communicate, understand themselves, or interact with others— and responding appropriately within that context. Consider these examples that demonstrate such cultural complexities:
As the youngest female child of a patriarchal family steeped in Confucian filial piety, my Asian friend has not been taken seriously in her attempts to share the gospel with people in her context.
Smiling broadly, a Persian man readily accepts the gospel and receives baptism at a church in Oklahoma during his brief visit to the US. When questioned by his son about the authenticity of his decision, his father replies, “I’m everything to everybody.” 2
After returning to his country of origin, an international DTS alumnus mentioned that his ministry ideas were discounted because he was now perceived as “too American.” Another graduate says, “They didn’t want to listen to what I learned, you know, who I am now. They just wanted [who I was] four years ago.” 3
Novel aspects of your culture can draw others’ curiosity. An African student shared with me how, because of the white skin color of the messenger, he was drawn to hear how humanity’s premier “Ancestor”—Jesus Christ—spilled enough blood for all sacrifices.
In some countries, one’s religious and national identities can become conflated, obfuscating how to authentically live a particular faith apart from one’s citizenship.
People raised in a country that has been saturated with the gospel can struggle to understand it apart from their cultural upbringing. I shared the gospel with a woman who, almost offended, replied, “Of course I’m a Christian! I was raised here.”
If we can explain the gospel message in a way that a five-year-old can easily grasp (“God created us and loves us. We ran from God. God sent Jesus to rescue us. We accept what Jesus did for us.”), then we can tailor the communication method of this good news to the cultural clothing that best relates to the hearer. For people from honor–shame cultures, the gospel message would more aptly be something like this: “God created you. Our sin dishonors God. Jesus takes our shame so that we can be honored among God’s family.” Our incarnational presence in the lives of others is vital, following our Savior’s pattern.
Whether serving in your country of origin or abroad, do not neglect the privilege to “ go and tell,” inviting others to “come and see.”
Here are three opportunities specifically for North American Christians.
Expand Your Enclave. As a pastor’s wife, adjunct professor at a Christian university and a seminary, and employee of a mission agency, I could easily remain ensconced in a Christian “bubble.” I must take intentional steps to avoid this “Christians-only” dilemma. For everyday services, for example—hair styling, auto repair, lawn care—I seek those who are not professing Christians. For my hobbies or social networks—hiking, fitness, Facebook parenting group—I select nonreligious entities. Most importantly, I have met nearly half of the residents of the fifty-five homes in my subdivision. Only three are professing Christians, and my family is the only one that regularly attends church. Whether sharing baked goods or remembering birthdays, taking part in garage sales or helping with construction projects, knowing my neighbors lets them observe me on a daily basis and allows me to share the message of Life with them.
Acknowledge People’s Pain. Readers of DTS Magazine likely steward higher education levels and greater wealth than a lot of other people. 4 This privilege may insulate us from understanding the social and economic difficulties and lack of access to resources that others face. Additionally, understanding why an individual embraces a particular minority identity is enlightening, even though you may not affirm their beliefs. Seeking understanding shows that you express genuine interest in them. Imagine what it’s like to be a member of a minority group enveloped in a majority group culture. What are the challenges in feeling unseen and unappreciated? Have past injustices been acknowledged and addressed? Learn to be aware of, and even anticipate, the pain others may hold.
Leverage Migration. For millennia, God has used migration as a tool to spread the message of salvation. Almost 300 million people live outside their country of origin, and over half of these reside in Europe and North America (nearly 20% of all migrants live in the US). 5 Christians make up almost half of all migrants worldwide. Consider the gospel implications! Take a quick peek at the demographic composition of your county, and you will find former residents of nations that may have afforded less experience with the gospel. What you learn about direct speech and nonverbal cues, as I mentioned earlier, really comes into play in your interactions with people who are coming from a different place than you.
As gospel bearers, we must do our best to share the message of God’s love in terms others can best understand. We should be eager students of their cultural background in order to connect well. The Haitian Creole word for compassion can be translated as ke nan men literally, “your heart in your hand.” It’s to be personally moved to extend oneself vulnerably toward another. Look with the kind and generous eyes of our Lord Jesus, who received us with grace before we were made new (Rom 5:8). Let us move into those places where we can share our lives in the hopes of sharing God’s salvation. As Psalm 34:8 reminds us, “Taste and see that the L ord is good.” This is our invitation to others. Knowing Jesus is worth more than anything I could gain or lose, and sharing the shalom that Jesus brings is the best news we can share (Rom 1:16; Phil 3:7–10).
1 Clifford Geertz, The Interpretation of Cultures (Basic Books, 1973), 89.
2 Daniel Nayeri, Everything Sad Is Untrue: A True Story (Levine Querido, 2020), 331–336.
3 Jenny McGill, ReligiousIdentityandCulturalNegotiation:Towarda Theologyof Christian Identity in Migration (Pickwick, 2016), 155.
4 Rakesh Kochhar, “Seven-in-Ten People Globally Live on $10 or Less per Day,” Pew Research Center. See also the Global Wealth Report 2024 and the World Inequality Report 2022.
5 “International Migration 2020: Highlights,” United Nations Department of Economic and Social Affairs, 2020, https://www.un.org/development/ desa/pd/sites/www.un.org.development.desa.pd/files/undesa_pd_2020_ international_migration_highlights.pdf.
The fact that the Word of God, in the hands of the Spirit, is living and operative is the only warrant for any appeal to the unsaved; and is a warning as well that the message, to be effective, must be in accord with the whole truth of God, that it may be used by the Spirit. It is a conspicuous fact that every successful soul-winner has been a fearless defender of every essential doctrine of the Scriptures.
The skill of the evangelist or the pastor who would do the work of an evangelist, is seen in the ability to present the limited body of redemptive truth repeatedly, yet with freshness and variety.
The evangelist is limited to that evangel which unfolds the cure of sin and the way of life by the substitutionary death of the Cross, since that is the only message which the Spirit can use, as His Sword in unveiling those eyes which are blinded to
that particular truth. How helpless, then, in true soul-saving operation with God, is that person who has a heart of unbelief toward the blood of the Cross, or whose message has been beguiled away from the way of life by Christ Jesus, to an appeal for morality, or religious ceremonials, which are the result of human energy and expediencies!
Jesus has commanded His own that are in the world to preach the Gospel of redemptive truth to every creature: yet their preaching is of no avail, save as it is accompanied with the convincing and illuminating work of the Spirit.
We can probably all picture it: On a dim stage in a church auditorium, the spotlight finds a nervous child, dressed in a shining white robe, moving to center stage. “Hark!” the young actor exclaims to others on the stage holding shepherd’s crooks. It’s the “herald angel” of a Christmas play, of course. The role of a herald is to announce news to an intended audience. In the biblical context of the New Testament, that role was fulfilled by the angels at the birth of Jesus, by Jesus himself in his earthly ministry, and by the disciples and apostles who received his message and assumed the responsibility to carry that good news forward.
The roots of the term evangel come from the Greek noun euangelion, which means “good news” or “good tidings.” The word has been transliterated through Latin as evangelium, French as evangeile, and into Middle English as evangile. Though evangel can mean good news in general and a term for the four Gospels of the New Testament, it refers especially to the good news of redemption that God has graciously provided through the death and resurrection of his Son, Jesus Christ (1 Cor 15:3–4). Colloquially, the word also signifies the person who shares the message, more frequently called an “evangelist.” Of the ninety-four times we find the Greek root in the New Testament, seventeen instances take the verb form euangelidzo, for preaching or proclaiming the gospel—hence evangelism. A look at the multiple noun
references throughout the NT shows the centrality of the gospel to the Christian faith. It is a message for people to receive by faith, and those who believe bear a number of responsibilities in how they handle the message of the gospel. Let’s take a “gospel tour” of the New Testament.
In speaking of the gospel, the New Testament calls it the gospel of Jesus Christ (Mark 1:1; Gal 1:7; 1 Thess 3:2), the gospel of God (Mark 1:14; 1 Thess 2:2; 8, 9), and the gospel of the kingdom (Matt 4:23; 9:35; 24:14). Romans 1 explains that the Old Testament prophets promised the gospel in their messages and affirms that the gospel centers on Jesus Christ. It is powerful to save, as it reveals the righteousness of God which is available by grace through faith (Rom 1:1–2, 16–17; Gal 3:8).
Belief in the gospel results in salvation (Rom 1:16), forgiveness (Luke 3:3), strength for service (Rom 16:25), and obtaining the glory of the Lord Jesus Christ (2 Thess
2:13–14). The message is characterized as one of joy (Luke 2:10–11), light (2 Cor 4:4), truth (Gal 2:5; Eph 1:13; Col 1:5), peace (Eph 6:15), mystery (Eph 6:19), hope (Col 1:23), and glory (1 Tim 1:11). It is eternal in nature (Rev 14:6).
The responsibilities the gospel calls for include belief (Mark 1:15; Rom 10:16; 2 Cor 9:13), repentance (Mark 1:14–15; Acts 20:20–21), confession (2 Cor 9:13), and obedience (Rom 1:5; 15:18). Entrusted with the gospel (Gal 2:7; 1 Thess 2:4), we are to declare (1 Thess 2:2, 8–9) and defend it (Phil 1:7, 16) so that it will advance (Phil 1:12). The Bible calls for a commitment to serve the gospel (Mark 8:35; Rom 1:9; 15:16, 19; Phil 2:22; 1 Thess 3:2), stand firm for the gospel (Phil 1:27; Col 1:23), and even suffer for the gospel (Phil 1:7; 2 Tim 1:8; Phlm 13).
The Bible promises rewards for one’s commitment to the gospel (Mark 10:29) and warns of severe judgment for those who reject the message (Rom 2:16; 1 Pet 4:17).
As proclaimed by the angels, the “evangel” was a message of joy for the world, for by means of the Incarnation, the Son of God became the Son of Man—Jesus Christ the Lord. In his person and work, the good news of kingdom of God and the redemption of sinners was assured.
This “evangel” is so life-changing and eternity-determinative, it’s no wonder the psalmist invites us to “Sing to the L ord a new song. Sing to the L ord, all the earth. Sing to the L ord.
Praise his name. Announce every day how he delivers” (Psalm 96:1–2). Let us take the stage with the angels and all creation, joyfully heralding the good news!
BY KASEY OLANDER
I often feel these conflicting and complementary emotions when I step onto the pickleball court. And I experience a similar mix as I enter a spiritual conversation. Engaging in community pickleball matches has not only brought opportunities to share Christ, but it has also shown me a lot about the connections I seek to build with others in any spiritually focused encounters.
My husband, Daniel, and I belong to two communities: the DTS student population and fellow novice pickleball enthusiasts. Pickleball represents my first foray into the world of sports—and it shows. Thankfully, the welcome
of a gracious bunch of pickleball players has provided opportunities to get to know them and share Christ. Our experiences in pickleball illustrate timeless truths about evangelism. First, the way we live affects our opportunities to share the gospel. Second, evangelism most often occurs in community with our brothers and sisters. Third, the way we approach spiritual conversations carries great significance. For believers, any location might supply the chance to teach truth and love well . . . even the sweaty sidelines of a local gym.
EVANGELISM INCLUDES CONDUCT
Corbin 1 arrived late one evening, joining the end of a long line of waiting pickleball players. Daniel immediately offered his own spot in the next game to Corbin, relegating himself to the back of the line instead. It must have made an impression, because weeks later, Corbin mentioned Daniel’s self-sacrificial gesture to me. I found myself unprepared for what in hindsight seems so obvious an opportunity for a spiritual conversation. Although sacrifice and love of neighbor easily point to Jesus, I dropped the ball (metaphorically) on that occasion. Disappointed in my missed opportunity to direct Corbin’s attention to Jesus, I mused on what I should have said—Christians love because God first loved us (1 John 4:19). Despite my lackluster interaction, Daniel’s selfless act meant something to Corbin.
We evangelize not only with our words but also with our conduct. The behavior of a Christian connects inextricably to their witness to Christ. Others listen to our lives just as much as they listen to our speech. Whether consciously or unconsciously, those around us observe the way we interact in the world. Do we follow through on our word? Do we ooze kindness and gentleness? Do we radiate certainty that Christ reigns as our unfailing king? Jesus urges his followers, “let your light shine before people, so that they can see your good deeds and give honor to your Father in heaven” (Matt 5:16). Our good conduct can cause people to look to God.
EVANGELISM INCORPORATES COMMUNITY
Daniel’s consistent kindheartedness causes others to take notice. After one of our pickleball games, Cathy said, “Daniel is the sweetest guy—is he always that way?”
Because I’d missed my chance in the earlier conversation with Corbin, and because she genuinely inquired, I straightforwardly responded by informing her that Daniel’s kindness stems from love for Jesus. Cathy immediately asked for further explanation. “Really? It’s because he loves Jesus? Tell me more about that.”
Surprised but pleased, I eagerly shared that I had witnessed firsthand the transformative power of Jesus in his life. Her eyes locked onto mine as she listened intently, so I thoroughly shared the gospel with Cathy. It turned out that another conversation the day before had primed her to talk about spiritual matters. She came prepared with questions for me about what Christians believe, and she shared some of her own story. In a robust dialogue, Cathy and I covered a lot of ground, discussing the problem of evil, the nature of human dignity, and how Jesus changes a person’s entire life.
Meanwhile, our friend Katherine, another DTS student, overheard my conversation with Cathy and began praying. She eagerly followed up with me afterward, excited and prayerful for Cathy to follow Jesus. Daniel’s demeanor caused Cathy to notice something distinctive about him. I verbalized the gospel message that had transformed Daniel. And Katherine interceded on our behalf during the interaction.
Our evangelistic efforts depend on community. A person may experience different facets of Jesus through our brothers and sisters. As believers, we each have unique giftings, opportunities, and people with whom we have natural rapport. God graciously lavishes these upon us that we may obey the two greatest commandments— love of God and love of our neighbor. Paul employs a horticultural metaphor to describe the ways we can contribute to another’s spiritual growth. He reminds us that “neither the one who plants counts for anything, nor the one who waters, but God who causes the growth” (1 Cor 3:7). We delight for God to use us for his glory, not for our own renown.
EVANGELISM INVOLVES CONVERSATION
Over many pickleball games, I built a friendship with Paul, who knew about my faith. Out of the blue one Saturday, Paul asked my opinion on a romantic relationship that raised moral questions. He shared a story of his interactions with someone and their mutual interest in one another, and then he asked me directly, “So what do you believe about incorporating faith into life?” In other words, does faith in God have anything to do with our relationships?
Prayerfully and cautiously, I knew I had to tell Paul the truth about Christianity and exactly what it costs. Although Paul may not have wanted to hear it, the truth honors candid questions. I wanted to develop a safe environment that meant he could trust me with his honest thoughts, while simultaneously conveying what it means to follow Jesus. I gently shared that following Jesus means laying down one’s entire life, even when it feels difficult. Much more than a Sunday morning endeavor, trusting Jesus affects every relationship, interaction, and decision, seen and unseen. The Holy Spirit indwells believers and enables us to follow Jesus Christ with our lives.
In the end, the difficult conversation I’d feared became a robust opportunity to share what discipleship looks like. Our conversations have continued, and Paul has gratefully accepted recommended resources. I thank God for the opportunity to invest in Paul and other pickleball players on and off the court.
Evangelism involves our conduct, community, and conversation. Our individual and group actions matter; our verbal interactions with a nonbeliever carry weight, too. Paul again urges the church, “Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone” (Col 4:6). Our speech requires grace, not merely correctness. Each of my conversations on the pickleball court began because of observable kindness. The conversations comprised the words spoken and the manner in which the believers engaged in the exchange.
My pickleball career has been illustrative, if not illustrious. Evangelism includes conduct. The way we live and interact with others shapes our witness to Christ’s love. Evangelism incorporates community. One believer’s behavior may open an opportunity for conversation, which another believer participates in, while still another believer prays. Evangelism involves conversation. The way a believer approaches the conversation matters in the same way the content matters. As Christians, our lives together as we share the transforming work of Christ bring opportunities to respond to the Lord’s call to make disciples. We can share the gospel and experience formation as evangelists anywhere—even between games of pickleball.
1 Names are changed throughout this article.
BY BILL HENDRICKS
We know the story so well: Just ten days after Jesus ascended to heaven, the disciples and a handful of other followers experience the boisterous outpouring of the Holy Spirit. No observers can ignore what’s happening, and no one knows what to make of it.
Filled with new, supernatural power, Peter seizes the moment and preaches to a large crowd. He shocks them by declaring that Jesus—the same Jesus they had crucified only days before—is now raised from the dead by God himself and revealed as both Lord and Messiah (the Christ).
“What should we do?” they cry out. To which Peter replies, “Repent,” and about three thousand people respond in baptism!
We know what happens next, don’t we? Peter and the other apostles take the message about Jesus throughout Judea, Samaria, Asia Minor, Greece, and, ultimately, to Rome and beyond. And the church grows. And grows. And grows—until it spreads throughout the whole Roman Empire, ironically fulfilling the words of the Pharisees who had said of Jesus, “Look, the world has run off after him!” (John 12:19).
In short, God uses a Spirit-empowered evangelistic movement as the means to multiply the church from 120 scared people in an upper room in Jerusalem to an estimated five to six million believers in the Roman Empire (8–12 percent of the population by the time of Constantine, AD 324).
But is that what actually happened?
Evidence indicates that the earliest Christians had no strategy for evangelism. None!
But what about the apostles and missionaries, such as Paul, Silas, Barnabas, and Stephen? Yes, Jesus’s immediate disciples followed his instructions to bear witness to him to the farthest parts of the earth (Acts 1:8). But after the last of them died, in about AD 100, we find the names of only two missionaries until St. Patrick in Ireland, in the fifth century. 1
Nor does evidence reveal anything resembling a mission agency or a parachurch ministry devoted to gospel proclamation. Likewise, we find no treatises on church growth. In fact, scholarship has not yet discovered any explicit teaching on evangelism or gospel proclamation from that era. And biblical scholars suggest that the earliest Christians regarded Matthew 28:19–20 not as the Great Commission but as a key passage on the Trinity.
Perhaps most shocking of all to Christians today, the worship services of the earliest Christians did nothing to intentionally attract unbelievers. Quite the opposite: Most of them expressly forbade unbelievers from attending. In part, that was because many of the early churches faced extreme persecution, so admitting outsiders could compromise security. Instead, they practiced “the discipline of the secret,” refusing even to talk to outsiders about the proceedings inside their assemblies. In time, many congregations appointed a deacon to stand like a security guard at the entrance of their gathering places, ensuring that only verified church members entered. Even those living in more neutral territory tended to “fence off” their gatherings. For them, the assembly was strictly for baptized Christ-followers.
What, then, did the early Christians believe about evangelism and conversion? The short answer: That was God’s business—a conclusion that only made sense as those
believers received more and more news about churches springing up in other cities, regions, and cultures—people turning from idolatry to follow Jesus. The Christians knew they had not caused those conversions. How else could they explain church growth, except by God?
The early Christians believed God was calling a people for himself from among the nations. In other words, what we now call “evangelism” was God’s business. The Christians’ job was to gather regularly for worship, prayer, and the sacraments (communion and baptism), and to follow the teachings of Jesus.
For most of them, “the teachings of Jesus” boiled down to the Sermon on the Mount, a few teachings and instructions inherited from the apostles, and perhaps a few copies of written materials from those who came after the apostles. They did not yet have the New Testament, and few people knew how to read.
This all sounds very passive, doesn’t it? It’s as if the Christians just went about their lives and gathered weekly in “holy huddles,” leaving it to God to miraculously add to and multiply those groups throughout the Roman Empire and beyond. In a way, that’s exactly what happened. But the key word is miraculously. A miracle happens because the power of God, made evident through the Holy Spirit, causes it to happen.
We’re all familiar with the dazzling miracles of Jesus in the Gospels. Then in Acts, the apostles continue that same activity. Peter and John heal a lame man (3:1–10). Peter raises Dorcas from the dead (9:36–43). Paul performs extraordinary miracles in Ephesus, even through cloth that had touched him (19:11–12).
These events represent the “big miracles”—the obvious moments of God’s supernatural intervention. But we also know about the “smaller miracles.” These are the times of almost-coincidence, which add up to a further witness of God’s activity in the world. We can understand the spectacular growth of the early church as a movement of God’s Spirit quietly but relentlessly exercising spiritual power that produced smaller miracles in the lives of hundreds, then thousands, and then millions of people.
Consider everyday miracles such as these: the patience of a Christian business owner with a client who owes a debt; the refusal of Christians to use threats or violence in settling disputes; the faithfulness of Christian spouses to each other; the compassion of Christians for the sick and dying, even at the risk of their own health; and the rescue by Christians of abandoned babies. Perhaps the most unsettling behavior was the way Christians died: They exhibited peacefulness and grace even when confronting violent death. When Christians’ neighbors observed such unusual behavior, they wondered: What happened? Why are these people now so different?
All these experiences with the Christians pointed to one conclusion: Some power was at work in those people! They had the power to live a completely different—and very attractive—life. Even death seemed hopeful for them. Over time, that compelling power ignited an overwhelming desire among vast numbers of non-Christians to join their number.
When non-Christians wanted to become Christians, they had to find a sponsor from within a local church. That believer would then invite the person to come and meet some of the church’s leaders, who would ask questions about how the person lived. They scrutinized the individual’s teachability and their likelihood of acting in accordance with the demands of Jesus’s teaching. Those who passed this initial examination then entered a process called catechesis (instruction by word of mouth), which normally lasted at least three years. The instruction was unhurried, and the process was rigorous. It focused not on doctrine (Christians had not yet formulated much doctrine in those early days) but on practical living and character.
The church sought evidence of the Holy Spirit at work producing Christlike behavior.
Catechesis, then, focused especially on habits—laying aside sinful habits and putting on Christlike habits. The goal: embodied change. The person’s sponsor and church leaders observed their behavior over time and made a decision. With sufficient evidence of a new kind of life (a Christian life), the Apostolic Tradition (a third-century treatise) said, “Let them hear the gospel.” In other words, let them become a candidate for baptism. During a period of several weeks, the candidate prepared to die to their old life and be raised to new life in Christ. Now they were exposed to in-depth teaching about the church’s particular “rule of faith,” a statement which brought together what the church believed and how it practiced those beliefs.
The day before baptism included fasting, prayers, a final exorcism by the bishop, and an all-night vigil of readings and exhortations. At sunrise, the candidates proceeded to the water at a river or a beach. They would renounce Satan and his works, answer three creedal questions, be baptized three times in the name of the Father, Son, and Holy Spirit, be anointed with oil, put their clothes back on, and enter the church. After exchanging the kiss of peace, they were now qualified to partake of the Lord’s Supper. They were now a members of the Christian church.
The spread of the gospel and the growth of the church in its first four centuries was a miracle, a work of the Holy Spirit. Christians did nothing to influence, compel, persuade, or invite unbelievers into joining the faith—at least, not knowingly, and not according to a structured plan of “outreach.”
What they did, however, proved irresistibly intriguing, if puzzling, to families, neighbors, coworkers, customers, and others among whom they lived. They embodied the practices of Jesus from a belief that Jesus is God and that they had the duty to exhibit God’s character in the world. To that end, they did not enact a strategy of evangelism but of what we would call discipleship. That approach was rigorous and demanding. But those first Christians practiced it faithfully and persistently over time until, after 324 years, it yielded more than 5 million Christ-followers.
Naturally, we want to compare those results with statistics today for initiatives in missions, evangelism, and church growth. And when we do, we should be both encouraged and cautioned. We should be encouraged because what happened then is happening again right now. Since 1900, a modern-day Pentecost has been breaking out in South America, Africa, and Asia. In The Next Christendom, historian Philip Jenkins offers numbers showing that during the twentieth century, the church in Africa grew from 60 million to 600 million, and in Asia, from 22 million to 350 million. Those are extraordinary numbers—praise God!—on a trajectory that could prove to match the growth of the early church.
However, the early church’s growth should also caution us. That growth came through the Holy Spirit’s work in raising up not just converts but disciples, people who increasingly followed Jesus’s teachings. That was Jesus’s objective all along—and it still is. Where the modern church has sometimes disconnected evangelism from discipleship, and even overlooked in-depth discipleship, we ought to consider the example of the early church and its emphasis on cultivating Christlikeness in everyday living.
In our desire to see all people come to Jesus Christ, let us take the focus of the early Christians: Spirit-transformed lives. When others see in us a life they can’t explain apart from the supernatural, they won’t know quite what to make of it. And many will experience an overwhelming desire to have whatever it is that causes us to live such a strangely attractive life.
1 Alan Kreider, ThePatientFermentoftheEarlyChurch:TheImprobable Rise of Christianity in the Roman Empire (Baker Academic, 2016), 10–11.
You can learn more about the growth of the early church by reading The Patient Ferment of the Early Church, by Alan Kreider; Evangelism in the Early Church, by Michael Green; and The Rise of Christianity, by Rodney Stark.
BY JOSEPH W. LEE
North American evangelicalism has modeled a commitment to local and global missions. Committed to the Bible, evangelicals today live out this missionary impulse through personal evangelism in everyday life and through a variety of ministries. Where did this priority of evangelism originate? From the early years of evangelicalism in America to the founding of Dallas Theological Seminary in 1924, we find a theme of revivalism, with the eager anticipation of many coming to faith, leading to a better society. This tradition began with Jonathan Edwards and the First Great Awakening.
JONATHAN EDWARDS AND THE FIRST GREAT AWAKENING
Jonathan Edwards (1703–1758) believed the most effective way to individual salvation was through revivals. As a revivalist minister, he wanted to awaken people to their own sinfulness and recognition of their need for God’s grace in salvation. In fact, for Edwards, redemption through history is God’s greatest work, and revivals are necessary to see the lost come to faith in Christ and live in a God-honoring way. Given humanity’s fallenness and need of salvation, revivals, or “awakenings,” can be accomplished only by God.
Edwards witnessed some revivalism early in his career, but the daily conversions he observed at the Connecticut Valley Revivals (1734–1735) brought tremendous impact. Edwards hoped to see such flames of revival igniting again. Five years later, young itinerant preacher George Whitefield would be instrumental in launching the height of the Great Awakening (1740–1743). Whitefield arrived
in New England, and Edwards invited him to preach at his church. A dynamic communicator who labored to present the gospel to the masses, Whitefield shared Edwards’s singular focus: individual salvation and the ushering in of the kingdom through preaching the gospel. The Great Awakening witnessed a great work of the Spirit in saving souls and extended beyond Edward’s Northampton pastorate. This launched the revival tradition in America that continues to influence American evangelical Christianity with its priorities of personal conversion and holiness.
CHARLES FINNEY AND THE SECOND GREAT AWAKENING
A generation later, the Second Great Awakening flourished through the preaching of Charles Finney (1792–1875). Revivalism blossomed outside the churches of New England into a world of frontier life and camp meetings. The geographic movement of revivalism mirrored the movement from intellectual commitment to heart religion. Pragmatism marked Finney’s approach, believing that “preachers should promote revival by virtually any means necessary, as long as it was not forbidden in Scripture.” 1 With “prayer, hard work, and clear gospel preaching,” revival was almost guaranteed. 2 In this, Finney proved to be a child of his time and culture, emphasizing the right techniques for revival. While his theology differed markedly from that of Edwards, all was fueled by his deep desire to see the lost come to faith. He thought the church had a responsibility to reform society, and so evangelism needed to be a priority. Finney believed that as Christians pursued holiness, a better world would follow.
DWIGHT MOODY AND URBAN REVIVAL
Dwight L. Moody (1837–1899) took the “camp meeting” mindset of the Second Great Awakening and appropriated it to meet the needs of Chicago urban life in the late nineteenth century. A former shoe salesman, he felt called to preach to the “urban masses,” believing that conversion on a large scale would improve life and the conditions of the city. His talent as a revivalist was fueled by his conviction to share the gospel and to see souls saved. Moody was concerned about the increasing secularization of America and the liberalizing of theology. Like Finney, Moody sensed the urgency for evangelism and subsequent new life in Christ. He focused on parachurch ministries to advance the gospel in Chicago, working together with the YMCA and other ministries that came out of mid-nineteenthcentury revivalism.
LEWIS SPERRY CHAFER AND DALLAS THEOLOGICAL SEMINARY
Moody’s emphasis on parachurch ministries would also characterize the ministry of Lewis Sperry Chafer (1871–1952) in the following decade. No stranger to revivalism, Chafer took part in over fifty revival meetings, combining evangelism and his love of music. 3 At the turn of the twentieth century, Chafer saw theological liberalism gaining strength in America, challenging the biblical commitments long held by conservative evangelicals. Modernism established deeper roots in the culture, while many evangelicals held to the “fundamentals” of the faith. Against this cultural backdrop, Chafer participated in key Bible and church conferences. As John Hannah explains, “Chafer saw the importance of methodically teaching through the books of the Bible, a Bible conference distinctive, and later envisioned the institutionalization of its best qualities.” He wanted the rigor of the training to extend beyond the Bible institutes of the day, which were essentially “weekend church conferences.” This led to the founding of the Evangelical Theological College (later renamed Dallas Theological Seminary), which featured “the Bible conference curriculum within a premillennial and dispensational framework.” The new school also represented a reaction against the growing liberalism in
local churches, thereby intentionally providing training for people to effectively communicate the Scriptures. By establishing a theologically conservative, nondenominational seminary, Chafer and the other founders wanted to equip students for intelligent evangelism through effective teaching of the Bible throughout the world.
Looking at these four portraits of revival in North America, we see a common commitment to the Bible, the gospel message, and evangelism. For Edwards and Whitefield, that came through awakenings that God sovereignly orchestrated through the preaching of ministers. Finney maintained this commitment to new life in Christ while applying a different theological perspective regarding revivalism and its effective techniques. Moody prioritized evangelism in an urban context, reaching the masses with a straightforward gospel message. And Chafer embodied the heart of an evangelist and commitment to the Bible in his participation in revival meetings and Bible conferences. He envisioned a seminary that mirrored the same commitment to the Bible, effective communication of the Bible, and an ensuing global influence through the alumni. Today, as the seminary enters its second century, DTS continues to embody that founding commitment to the Bible and evangelism.
1 Thomas S. Kidd, ChristianHistory.vol.2,FromtheReformationtothe Present (B&H Academic, 2024), 241.
2 Kidd, Christian History , 241.
3 Details and quotes about Chafer and the founding of DTS come from John D. Hannah, AnUncommonUnion:DallasTheologicalSeminary andAmericanEvangelicalism (Zondervan, 2009), chapters 2 and 3.
BY DARRELL L. BOCK
Teaching classes, speaking at conferences, taking part in board meetings, and other responsibilities ensure that I am frequently on the road. Sometimes jet lag causes my brain to not know exactly where my body is located! But wherever I travel—whether Sydney, Australia, or Park City, Utah, or even just down the street to the grocery store—I can open an app on my phone and see exactly where I am. When I know where I am, I can determine which direction I need to go. As I talk with people on my travels, and as I continue to learn about our current culture, I’ve discovered that not only do many people not know which direction to go, but they don’t even know where they are on the map.
Knowing the map of the gospel is important because culture now offers numerous directions we might choose. Our problem is not a lack of options. In fact, we might liken the world today to a vibrant, but sometimes chaotic, bazaar. Sellers make many items available, and we may find the options overwhelming and some booths bizarre. As people make their way through the marketplace, they buy into the variety that’s available. We call this pluralism: the many different ways people can choose to live. In recent years, pluralism has grown more intense. Some of what previously existed only on the periphery has become mainstream. The church in the US once enjoyed a “home field advantage” as a common place of meeting and community, but now it can feel more like we’re
playing an away game where we’re booed as the rivals. We see this in the emergence of the religious “nones,” those who self-classify as entirely religiously unaffiliated. In the US, that number has grown from 5 percent of the population in the 1970s to almost 30 percent today.1 So how can we best reveal the gospel’s precious offer to people who have little connection to the flourishing it can give to them and no category for a God who is involved in his creation?
We find people feeling lonely and disconnected, not knowing their purpose or how life makes sense. They create their own identities and allegiances to make the best of an uncertain situation, but they see the world in a zero-sum way: “The only way I gain is if you lose.” This brings conflict and tension as people fight to share what seems to be limited space. In The Great Dechurching, Jim Davis and Michael Graham look at people who have recently left the church, noting that many such people might reconnect if they sensed real community and authenticity. Can a deeper look at the scope of the gospel help us with all this dislocation? What does the gospel offer modern-day “sheep without a shepherd” (Matt 9:36)?
As Christians, we know the gospel is the most important message. It extends the possibility of true human flourishing, the richest quality of life. By restored relationships, the gospel connects us to new life in the One who made us in his image. He also connects us to others.
In our presentations of the gospel, we often emphasize the cross and the forgiveness of sins. But that’s only the beginning! Forgiveness through Jesus’s death and resurrection lays a foundation for the true fullness of the gospel. God offers us a restored relationship and eternal connection to him through the gift of new life in the Spirit, rooted in the forgiveness that Jesus brought us through his death and resurrection. That new life, which we call being “born again,” starts the moment we trust Christ. It’s not just about the future—it begins from the very moment of belief, with the Spirit leading the way. In a world in which many people don’t know why they are here and what it means to be human, the gospel gives them a stable location to stand on. Understanding who we are as human beings is all about location. It doesn’t just place a “You are here” pin on the map; rather, it tells us why we are here and what makes us inherently precious to God. It also explains our worth as tied to the One who made us. God made us to know and walk with him. We have worth as human beings that others should respect. The core of the gospel affirms our precious identity as made in God’s image so that we will choose to image God by the way we live. The gospel restores what humanity lost in Genesis 3 and leads us back to Genesis 1. God designed us for connection to him and to one another. As we fully enjoy the presence of God, we know that we’re made to collaborate harmoniously, as people of many tribes, sharing God’s blessing and kingdom.
As the imagery in Romans 6:4 suggests, the message of the gospel comprises two parts: we are dead to sin, and we can be raised to new life in Christ. Think of immersion baptism: If we deal only with death to sin, we remain floundering in the water and risk drowning. But the text continues: We’re raised to a new life, proving the life-giving power of the gospel. It’s that second part that restores us to what we were designed to be. This second part is what makes the gospel . . . the gospel!
The gospel thus invites us to build on God’s restoration of our relationship. Following his forgiveness of our sin, God calls us to enter new life through spiritual rebirth, opening up a new way to connect to people.
So the gospel offers a challenge and an invitation. The challenge centers on our sin—that it breaks our relationship to God and damages others. Then it focuses on what Jesus did for us to provide forgiveness so new life can come. The cross represents a gift from God to address our sin problem and the separation and isolation it brings, since we are unable in our own power to fix our wayward hearts. Yet some church leaders share the gospel in such a way that it emphasizes the cross and getting to heaven and eliminates everything in between. The result is a truncated gospel, and churches then struggle to explain the purpose of walking with God in community. When people hear the gospel as being only about avoiding judgment, then they lose the corporate dimension, not just in the eternal life to come, but also for life now. The Bible gives us a bigger gospel than this privatized, future-only version of the good news, and that’s what we need to teach and preach.
The invitation asks us to appreciate our location. God invites us to connection through Christ, giving us a solid location and purpose. Over a (new) lifetime, and from the inside out, God transforms us into people who can love him fully and love our neighbors—all of them!—in a fresh way. The gospel thus enables new, deeper connections with God and others. Into a place of isolation or loneliness comes the potential for community to a degree we could hardly have imagined. New life is not just about “me and my God”; it’s much, much bigger.
Let’s think together about the breadth of reconciliation and where the gospel takes us. On our own, we can’t achieve the deepest reconciliation. In God, we find a bridge to shalom with all people. As all believers share the most important blessings because of God, we become an appreciative, firmly established people thriving through a common source of connection. The gospel invites us to that place.
Beyond our individual calling to reconciliation, what is the call of the church? We know from Revelation 5:9 and 7:9 that people of every tribe and nation make up
the kingdom of God. Knowing that this is our ultimate destination, we need to let that refract back on how we live now as believers: I seek out, get to know, and appreciate people different from me.
Ephesians 2:8–9 contains one of the New Testament’s most concise gospel creedal statements about salvation: “By grace you are saved through faith. . . . it is not from works, so that no one can boast.” But we err if we stop reading there. Verse 10 reads, “For we are [God’s] creative work, having been created in Christ Jesus for good works that God prepared beforehand so we can do them.” This tells us the purpose of forgiveness and where salvation takes us. We are saved not by good works but to be led into good works. Works are not the on-ramp to the highway of salvation’s journey; rather, they ought to be the stops along the way as a part of salvation. Even then, keep reading.
In the rest of Ephesians 2, we see the first good work for which God equips us: Jew and gentile brought together in one body. Salvation has an individual goal and a corporate goal. In the corporate work, God attacks the tribalism of our world. First-century Jews and gentiles lived in a long history of severe estrangement and did not get along. Today, we see estrangement among many peoples—the corporate mess, and often intense conflict, we encounter every day. God stepped in and sent Christ to form his new people, a people not of one nation but of many tribes and nations,
each with its own identity and yet connected to people different from them. God said, essentially, “I will make you one family in Christ.” So we observe that God has adopted us; but then we ask, “Have we adopted one another?”
Here’s our opportunity to stand out in contrast to the world and its contentious tribalism. We not only bring a message of reconciliation but also demonstrate it by affirming a divinely designed diversity. When we live together well by embracing both our diversity and oneness in Christ, we show a different way. Reconciliation is a multilane highway connecting God and me—and others. That last part is important. Remember the Great Commandment, which calls us to love God and also our neighbors. The Great Commission tells us to go into the world and make disciples. Sin has severed the connections among God, me, and others, and the world’s tribalisms have sustained and even celebrated those broken connections. But the gospel invites us to change and restore those connections in a healthy direction that moves us to shalom.
Something has obscured this divine vision. In our focus on individual salvation, we’ve sometimes turned away from the gospel’s corporate purpose for the world. In losing sight of that, we lost a large part of the gospel’s core and neglected our calling to show why Christ makes a difference on a grand scale. The fullness of our mission affirms that reconciliation and the way to peace come through a reconnection to God that insists on anti-tribalism. When we pursue this unity, however, we do not obliterate who God made us to be originally; rather, we demonstrate a unity within diversity. When we share the same creator and image maker, we share one another. When we reclaim the fullness of the gospel, we present a corporate witness to a needy world. We show that Christ makes a big difference, pulling it all together.
God calls us to witness to this new way of life—within the church, but also to those who need to glimpse what God offers in terms of the new life. By corporately modeling our exceptional way of loving, serving, and forgiving, we give people a preview of what’s to come; we enable people to see what image-of-God living looks like. By demonstrating how Christ reached out to a world that rejected him, we show people God’s desire to bring them
back to the array of relationships he created them for. We live in response to John 3:16: “For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life.” We are to imitate God’s heart: God so loved the world that he gave. We should do the same. When we serve and care for people—reaching out to them even as they ignore God or rebel against him, loving them even though they might be different—we imitate how God came to us. When Christians show unexpected concern for the religiously unaffiliated, many no longer feel alone and isolated. As recipients of selfless service, people discover that they have value and a place of connection with others. In profound ways, they see that they belong to God and to others—and they’re interested to learn more.
Cultural engagement for evangelism in a pluralistic world means relational engagement. We not only challenge sin; we also invite people into a new way of living, which often means showing what that new way looks like. Where people have no categories for seeing and experiencing life and God, we ought to demonstrate those categories through our lives and our surprising care. Only when we gain people’s trust relationally will they listen to challenging ideas about God, sin, forgiveness, life, restoration, location, community, connection, and peace. As our love shows God’s love, a door opens for someone to understand God’s love for a world amongst so many other options. A bigger scope of the gospel invites people who don’t even know that God or the gospel exists to become part of God’s gospel story. People may embrace the gospel’s invitation with a newfound faith in what God has done through Jesus. By relating well to others as we engage, we can point them to the truth that leads to forgiveness and reconciliation, and a peace that is big enough not only for me alone but also for God and others. We give people a location and open up a world of remade relationships. Now we see the map, and where a big gospel takes us: We spread peace in a contentious world by revealing a caring God who connects us to himself and to others.
1 https://www.npr.org/2024/01/24/1226371734/religious-nones-are-nowthe-largest-single-group-in-the-u-s
How often have you heard someone say, “are you listening to me?”
Let’s be honest: in a culture awash in cell phones, social media, and other addictive technologies, we’re losing the fine art of listening.
I don’t mean just hearing. Not simply smiling and nodding while somebody’s mouth is moving. Not merely staying quiet until it’s “your turn” to chime in. All of us are good at that game.
Here’s how James puts it in his letter: “My dear brothers and sisters: You must all be quick to listen, slow to speak, and slow to get angry” (Jas 1:19 NLT).
Children suffer most when we don’t listen as they struggle to express their feelings. Deep down in their fragile, inner wells are a multitude of needs, questions, hurts, and longings. The busy, insensitive, preoccupied parent, steamrolling through the day, misses many a cue and sails
right past choice moments that may never be repeated. Or how about people we encounter who don’t know Christ? Here’s a question you’ve never been asked: Have you ever practiced listening evangelism? Unless we’re thoughtful, we usually unload the goods and go for the scalp. But people bruise easily. Sometimes irreparably. Everyone appreciates when we genuinely listen to their stories. That’s what Jesus did any time he encountered someone in need. Like the Samaritan woman who had come to the well for water.
After listening carefully to her responses and discerning her need, Jesus tenderly replied, “If you only knew the gift God has for you and who you are speaking to, you would ask me, and I would give you living water” (John 4:10 NLT).
Listening allows us to see deeper into another’s heart. Only then can we offer the help and hope they need.
Solomon said it best when he wrote about having “ears to hear and eyes to see.” He then added this reassurance: “both are gifts from the L ord” (Prov 20:12 NLT).
Two ears. Two eyes. Only one mouth. Maybe that should tell us something. I challenge you to join me in becoming a better listener. With your spouse. Your friends. Your kids. Your boss. Your teacher. Your pupils. Your neighbors. The better we listen, the more God can speak through us.
EVANGELISM
Whether you’ve never been in a DTS classroom or it has been a while since you were a student, we invite you to join a free online course about evangelism. Taught by Barry Jones (senior pastor of Irving Bible Church, Texas) and Larry Moyer (founder and CEO of EvanTell), you will study foundational terms—missions, witness, evangelism, gospel—and then learn a practical approach to sharing the gospel wherever you go.
God has a mission in the world. God’s mission is to rescue and renew his good but broken creation. . . . to create and sanctify a people for his own glory who will one day dwell in his uninhibited reign, characterized by justice and peace. From that broad, overarching category of mission, we move to the more narrow category of witness, talking about the ways in which we use our words and live our lives that point people to the truth that we’ve encountered in Christ. . . . What I want to turn our attention to now is to begin talking about evangelism, that term that is at the heart of our course. What does it mean for us to think about and engage in evangelism?
DR. BARRY JONES COURSE INSTRUCTOR
BY TIMOTHY S. YODER
THE GOSPEL— THE MESSAGE OF EVANGELISM
1. John 3:16
The presentation of the gospel must include four indispensable elements: the reality of God; human sin which separates us from God; the atoning work of Christ; and the need for faith. This most famous verse presents all four elements. Whom will you share the message of this verse with today?
2. Romans 6:23
In evangelism, we begin with the terrible result of our sinful lives: death and separation from God. The joyful news is the gracious gift of God that replaces death with life. Good news becomes even better when we share it with someone who doesn’t yet know it!
3. Ephesians 2:8–9
Many people believe we must earn our way to God through good works. Christian salvation, however, comes by faith and through grace; it’s never the result of works, merit, or anything we do. Pray for those you know who are trying to earn salvation, that they will finally grasp the gospel of grace and receive it with joy.
4. 1 Peter 1:3–4
The gospel is an invitation to new birth and an eternal inheritance. In our materialist world, people need to know that their real hope comes
not from their money, possessions, or accomplishments but from Jesus. Pray for an opportunity to share with someone who is weighed down by the pressures of this world.
5. Acts 2:38–39
The first evangelistic sermon of church ended with the people begging Peter, “What should we do?” (Acts 2:37). Peter’s answer gives a beautiful invitation to repent and believe. Pray that God brings you the opportunity to share the gospel with someone this day.
THE COMMAND FOR EVANGELISM
6. Matthew 28:19–20
The Great Commission provides the foundation of evangelism. In our lives here on earth, one of our primary goals is to make disciples—genuine followers of Jesus who live changed lives as a testimony to him. Remember that Jesus left us a job to do, but he hasn’t left us!
7. 1 Peter 3:15
We’re responsible to be prepared to respond to anyone with the message of hope and the reason for it. And we need to do so with charity and respect for those who don’t believe, even if they don’t treat us the same way. Readiness to defend the faith takes preparation and the hard work of study— are you ready and willing to do that?
8. 2 Timothy 4:2–5
Paul mentored Timothy (and instructs all of us) to preach the Word in every season and to do the work of an evangelist. Evangelism isn’t a gift given only to some; it’s the duty of all Christ-followers. Let us not be intimidated or ashamed or too busy to share the gospel.
9. Ephesians 4:11–13
Evangelism is not always a popular activity for those who share the faith or those who hear it. Paul informs us, however, that evangelists are both a gift of God to build up the church and a gift to those on the path to destruction. May our love for the lost compel us to share the message, even with those who don’t know how much they need to hear it.
10. 2 Corinthians 5:20–21
An ambassador represents the interests of the ruler of one nation to another country. We are God’s ambassadors because God calls us to proclaim his message in the kingdom of this world. We are not in the world to pursue our own agenda. Rather, we operate as God’s representatives to a world dying without his salvation.
THE MANNER OF THE EVANGELISTS
11. Romans 15:19–20
Paul expressed great enthusiasm about evangelism, and he aimed to preach the gospel where it had not been preached before. Every generation needs this same fire
to share the most important message of all. May God develop in each of us the same intense enthusiasm for evangelism that Paul modeled.
12. 1 Corinthians 9:16–18
Paul couldn’t contain his eagerness to preach the gospel, but some of us feel so reluctant to do it that we almost have to be compelled to do so. Whatever our motivation, the reward is in making this essential message freely available to all people. Pray that God will use you, whether in boldness or in timidness, to be an effective messenger of the gospel.
13. Romans 10:14–15
God communicates his revelation in the Bible by sending Jesus, and he even speaks through his creation. God makes his truth abundant and clear, and our job is to proclaim it so the nations can hear. We pray that God will raise up workers to carry his message and preach it in every country and region of the world.
14. Luke 12:11–12
If you worry about what you will say or whether you will make a fool of yourself by trying to be a witness, then these verses are for you. The Bible calls us to be prepared (1 Peter 3:15), but we can also rest in the knowledge that the Holy Spirit gives us words, thoughts, and responses, even in stressful situations. When we feel anxious about what to say in evangelism, let’s remember that the God who saved us is also the God who empowers us.
THE EFFECTS OF EVANGELISM ON THOSE WHO ARE SAVED
15. 1 John 5:13
Why do we share the gospel with people? So that others may share the same hope that we have for eternal life! Who among the people you know are so wrapped up in the things of this world that they have neglected their eternal destiny?
16. Ephesians 1:7–8
Born into sin, we live our lives enslaved by guilt and the weight of our iniquities. The message of the gospel is freedom and liberty because we are completely forgiven of our sins. Who among your friends and family need to hear about the remedy for their addictions, failures, and terrible mistakes?
17. Galatians 2:19–20
The powerful message of the gospel declares us one with Christ in his death and one with Christ in being raised to new life. To be a Christian is to have Christ live in me—I experience a paradigm-shifting identification and union with Christ. Who needs to hear that their identity is not in their politics or career, their ethnicity or culture, but rather that they should aspire to be one in Christ through the salvation he offers?
18. Galatians 4:4–5
One of the astonishing promises of the gospel is that we are adopted in God’s family. He is our father, Jesus is our brother, and we are coheirs of all the spiritual blessings God has in store for us. Who in your networks really needs to know that they can have the most intimate relationship with the best and most gracious dad in the universe?
EXAMPLES OF EVANGELISM
19. Jonah 3:3–6
Although a flawed, reluctant evangelist, Jonah ministered in Nineveh and witnessed the conversion of the whole city. We often think God can’t use us because of our mistakes or checkered past, but the truth is that the gospel is a powerful message even in less than pristine vessels. Thank the Lord that he uses imperfect means to communicate a perfect God’s redemption plan.
20. Daniel 3:16–18
Persecution does not defeat us, nor does the martyrdom of God’s people invalidate the message of the gospel. The testimony of Shadrach, Meshach, and Abednego changed the life of Nebuchadnezzar, and the courage of martyrs has witnessed powerfully to the overcoming truth of gospel from the earliest of times. Thank the Lord for this remarkable truth—for me to live is Christ and to die is gain (Philippians 1:21)!
21. Acts 8:30–35
In the providence of God, he places us in the right place at the right time. The best evangelists don’t just preach— they also listen, ask great questions, and then respond appropriately with the message the individual needs to hear. Thank you, Holy Spirit, that you empowered Philip to help change the life of the Ethiopian official, and thank you for changing lives in every continent and corner of the world.
22. Acts 16:25–43
Paul and Silas continue to inspire each generation of the church with the example of their courage and unwavering faith, even in the face of persecution. The simple message
that put believers in prison two thousand years ago is the same message we preach today. Let us thank God for the privilege of serving God wholeheartedly, even in times of suffering and persecution.
23. Acts 17:19–23
One of our evangelistic goals is to find the common ground we share with unbelievers. In this story from Acts, Paul began with the people’s acknowledgment that a deity exists. Then he unflinchingly declared the distinctiveness of our God. Some of his listeners transformed their superficial idea of a god into a saving faith in the triune God. Thank the Lord for the privilege of using our minds to reason with unbelievers and help them see the truth of the gospel.
24. Luke 23:40–43
The greatest evangelist of them all is our Lord himself. Even in his dying moments on the cross, the force of his testimony drew sinners to him. The gospel tells us our sinfulness is a burden we can never shed, but the atoning work of Jesus on the cross lifts our sins and makes us new and whole. Eternal thanks to our great God and Savior, who achieved for us the salvation we could never gain on our own!
REFLECTION NOTES:
DTS MAGAZINE ®
Spring 2025, Vol. 12, No. 1 ISSN 2470-7864
Published twice a year by Dallas Theological Seminary 3909 Swiss Avenue, Dallas, Texas 75204
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