Evangelism : Making Disciples July 2025 by faith_in_focus

Message from the Editor

Dr. Devron A. Thomas Pastor/Apologist/Chief Editor

Message from the Editor

Dear Readers,

Welcome to this edition of Faith in Focus, themed around Evangelism: Making Disciples! As we delve into the vital themes of discipleship and evangelism, we are reminded of the profound call that has been placed upon each of us to spread the good news and nurture those who seek a deeper relationship with Christ (Matthew 28:19-20).

In our feature articles, we explore the heart of discipleship through the insights of Pastor Nick Vitalis, who reveals the transformative power of Jesus’ method. We also reflect on the essential nature of evangelism with Termin Ferdinand’s thought-provoking piece, and I share my thoughts on the nurturing aspect of discipleship, emphasizing the need for genuine connection and support within our communities (Galatians 6:2).

As we continue to fulfill the Great Commission, Pastor Andrew Cudjoe reminds us of our mission At the same time, my articles address the importance of apologetics in our church (1 Peter 3:15) and the often-misunderstood relationship between evangelism and the numbers game We aim to equip you with knowledge and strategies that empower you to make a lasting impact Additionally, this issue includes practical tips from Pastor Rod Rene, designed to inspire and energize your evangelistic efforts As you read, I encourage you to reflect on your journey and how you can take actionable steps in your community to share the love of Christ.

Let us embrace our calling with courage and commitment, knowing that every effort, no matter how small, contributes to the expansion of God’s kingdom (1 Corinthians 3:6-7). Together, let us be disciples who disciple others.

Thank you for joining us on this journey. May you find inspiration and encouragement within these pages.

With blessings,

Dr Devron A Thomas Editor in Chief

Ps. Nick Vitalis

Senior Pastor

MA Systematic Theology

Certified Chaplain

Introduction

Discipleship is a central theme in the Christian faith, embodied most profoundly in the ministry of Jesus Christ However, the idea of biblical discipleship has greatly been lost; for conservatives it’s preparation for evangelism, and liberals’ socialisation A suitable definition is “To be a disciple is to remain in a relationship with Jesus, believing in him and living in his love” . This would mean that the neglect of true discipleship promulgates spiritual death

This suggests that while the Greek word for disciple (mathētēs) comes from the root ‘to learn” (manthano’), the concept is not merely cognitive but holistic transformational mentorship Thus, true discipleship always results in finding purpose, security, value and direction (John 15:16). It is therefore incumbent on the modern-day church, to keep learning from the Jesus Himself, how best to accomplish the mandate of disciple making given in Matt.28: 18-20.

Jesus’ approach to discipleship is marked by intentionality, relationship, and context, forming the best model . The perpetual nature of discipleship intimates that Jesus’ model transcends societal nuances such as philosophical age, cultural diﬀerences and generational gaps. This paper explores 'Jesus Method' of discipleship, emphasizing the importance of an approach comprising of relationship, observation, participation, adaptation, commissioning, and the call to sacriﬁce [5]

Come Together: The Importance of a Small Inner Circle

[6]

That “…disciples are made in relationships” and not programs, activities or invitations is a factor easily missed by the modern-day, busy church. Jesus identiﬁed the critical need for a close-knit group of disciples, emphasizing the value of a small, intimate group for nurturing faith (Mark 3: 13-19). He chose twelve individuals not only for their potential but for the profound relationships He would cultivate with them ( John 15:15). This small group also allowed for close mentorship, deeper accountability and intimate fostering of spiritual growth In a world often characterized by noise and distraction, small groups oﬀer intimate settings for growth and support Jesus knew that transformational growth happens in community, and by assembling a small group, he prioritized relationships over numbers.

[7]

Come and Observe: Modelling How to Live Observation plays a crucial role in learning, and Jesus adeptly utilized this concept. In John 1:39 Jesus speciﬁcally invited the disciples to be privy to aspects of His private life, emphasising that discipleship encapsulates daily living and not mere programming By living among His disciples, He modelled His teachings through His actions, demonstrating behaviours they were to emulate This experiential learning reinforced the teachings and principles Jesus imparted to His followers as they both heard and saw the gospel . It is through observation of organic and authentic Christians that individuals internalize values and behaviours that shape their spiritual journeys. [8] [9]

Come and Participate: Creating an

Environment for Individual Growth

Active participation is essential for discipleship. This participation is where the community is

This suggests that while the Greek word for disciple (mathētēs) comes from the root ‘to learn” (manthano’)

spiritually living through the “resurrected presence of Jesus” .Jesus engaged His disciples in ministry, to partake in diverse experiences feeding the 5,000, healing the sick, and teaching the multitudes Probably most critically is Jesus’ teaching on foot washing which specifically calls the disciples to participation amongst themselves even in His absence (John 13: 1-20) By providing opportunities for involvement, He enabled each disciple to discover and develop their spiritual gifts . This model fosters a sense of ownership and responsibility, encouraging disciples to grow individually while contributing to the broader mission. Participation with the Divine is thus the vehicle that drives the transformation and encourages disciples to move from passive observers to active practitioners.

[11]

[10]

Come and Adapt: Contextualizing the Method for Different Environments

Jesus demonstrated an ability to adapt his message and approach to fit the context of his audience while maintaining the Kingdoms’ ‘ sense of urgency and imminence’ Whether addressing the Samaritan woman at the well or teaching the crowds on the mountainside, He tailored His method to suit their understanding and cultural background. This adaptability is crucial for effective discipleship, ensuring that the message remains relevant and impactful across diverse environments. Effective discipleship incorporates an understanding of the unique needs and circumstances of individuals and communities, making adaptability a key component of the Jesus Method

[12]

Come and Be Sent: The Commissioning and Empowering of Disciples

A hallmark of Jesus' discipleship was the commissioning of his followers. After years of teaching and mentoring, He sent his disciples to spread the Good News, empowering them to carry on His mission (Luke 9:1-2). Jesus justifies

this sending as the Divine mandate “ as the father has sent me, I am sending you ” ( John 20: 21-23). The Great Commission of Matthew 28:19-20 signiﬁes not only a responsibility but also the divine authority given to disciples This aspect emphasizes the transition from learners to leaders, encouraging disciples to take initiative in their faith journeys.

Come and Die: The Call to Sacriﬁce and Loyalty

The final element of Jesus' method underscores the seriousness of discipleship the call to sacrifice. Jesus made it clear that following him requires a willingness to lay down one ’ s life (Luke 9:23) This challenge demands loyalty and commitment to the cause of Christ, demonstrating that true discipleship often involves sacrifice (Matt. 20:25-28). Believers are called to prioritize their relationship with Jesus above worldly pursuits, embodying loyalty through service, suffering, and self-denial . Discipleship is more than a commitment; it is an ongoing process of surrender and loyalty to the One who gave it all.”

Conclusion

The Jesus Method of discipleship highlights a comprehensive and holistic approach that remains relevant today By emphasizing relationships, observation, participation, adaptation, commissioning, and the call to sacriﬁce, Jesus established a model that transcends cultural and temporal boundaries As modern believers seek to fulﬁl the Great Commission, the principles made evident through Jesus' ministry continue to guide and inspire the process of discipleship.

[1] Dallas Willard, The Great Omission: Reclaiming Jesus’s Essential Teachings on Discipleship (HarperCollins, 2006), 53

[2] Melvin R Hillmer nicely captures the essence of discipleship in this deﬁnition that embodies more than just doing but being Richard N Longenecker, Patterns of Discipleship in the New Testament (Wm B Eerdmans Publishing, 1996), 96

[3] Dr Todd M Fink, Biblical Discipleship: Essential Components for Attaining Spiritual Maturity (Selah Book Press, 2017), 98–99

[4] Bill Hull, The Complete Book of Discipleship: On Being and Making Followers of Christ (Tyndale House, 2014), 53

[5] Jim Putman, Real-Life Discipleship: Building Churches That Make Disciples (NavPress, 2025), 20

[6] Greg Ogden, Making Disciples Jesus Way: A Few at a Time -2, 2017, 6, https://narrowgateeﬂ com/wp-content/uploads/2022/05/Making-Disciples-Jesus-Way-by-GregOgden pdf

[7] Michael J Wilkins, Following the Master: Discipleship in the Steps of Jesus (Zondervan, 1992), 20

[8] Williams Rowan, Being Disciples (Wm B Eerdmans Publishing, 2016), 1–2

[9] The request by the disciples to be taught to pray (Luke 11: 2-4) is a prime example of the spiritual impact that He had on their lives The fact that this request was evoked from themselves is testament that Jesus’ life left the disciples convicted enough to be like Him in character, values, spirituality and their overall person

[10] Greg Ogden, Unﬁnished Business: Returning the Ministry to the People of God (Zondervan, 2010), 56

[11] Rowan, Being Disciples, 17

[12] James D G Dunn, Jesus’ Call to Discipleship (Cambridge University Press, 1992), 16–17

[13] Jeannine K Brown and Kyle Roberts, Matthew (Wm B Eerdmans Publishing, 2018), 48

Eld.Termin Ferdinand B.Th., M.Ed.

Introduction

This question calls attention to a growing concern among many religious groups, particularly Seventh-day Adventists, as they seek to reevaluate, redefine, restructure, and in some cases, rebrand their missiological goals, especially within the context of rapidly evolving societies Prominent political and religious voices of this age demand a message that resonates across disciplines and extends to all races and ethnicities, thus answering the great philosophical questions of life that are common to all people. Consequently, Adventists are finding it more difficult to provide satisfactory and meaningful answers to these questions.

In fact, Adventists are becoming less efficient and effective in attracting and retaining new members through their evangelistic approaches, methods, and strategies Maybe we are guilty of the same folly that so many organizations are prone to: the real possibility of losing meaning and purpose because of acquired experience, inflexible traditions, and an unhealthy commitment to routine. Maybe it is that revisiting and expanding this concept of evangelism could propel us to paths of relevance and effectiveness, thus commanding the attention of those who need to hear our message

Expanding Meaning: From Good to Dangerous

The Seventh-day Adventist Church has developed one of the most organized and complex missiological systems in Christian history Initially possessing an anti-mission attitude after the Great Disappointment of 1844, Adventists have since grown in their understanding of their mission to the world. Their understanding of the three angels’ messages of Revelation 14 enjoins upon them the responsibility of proclaiming a peculiar message “to every nation, and kindred, and tongue, and people.” The post-1844 evangelistic attitudes may be what we must contend with today, except in more subtle and nuanced ways. After 1844, Adventists were split in their understanding of the events. The return of Jesus had not occurred as they expected, and some concluded that they still had a responsibility to warn the world (open door Adventists), while others resolved that their mission was complete (closed door Adventists) Needless to say, these conclusions, along with theological concepts such as apocalyptic historical eschatology (concerning Christ’s coming and the end of the world), sectarian ecclesiology (nonconformity to the secular world), and the deterministic doctrine of God and man ’ s free will (that God is responsible for human aﬀairs), led many Adventist leaders and parishioners, to ignore the sociopolitical issues around them refusing to participate in any semblance of social reform. They had a message, but it did not meet the demands of the times It did not speak to the racial tensions, political corruptions, social injustices, and oppressive powers of the day It appears that Adventist evangelism today is on the verge of experiencing a similar irrelevancy

[1] [2]

He has sent me to proclaim liberty to the captives, and recoverying of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord’s favor ” At the core of our evangelism should be the intentions of Jesus. In a world rife with social ills, racism, genocides, mass incarceration, mass deportations, and abuse of political, religious, and economic power, Adventists do not just possess “good news, ” they are commissioned with dangerous news. News that at its center, undermines every unjust system and practice, and liberates all people, irrespective of diﬀerence News that also questions the church’s conceptualization of its Mission. News that is not just dangerous to those who hear it, but dangerous to those who spread it History has taught us that consciously committing to spreading this kind of news has resulted in the loss of life, property, family, status, and wealth. Adventists, true to this calling, live dangerously. [5]

According to Merriam-Webster Dictionary, evangelism is “the act of winning or reviving personal commitments to Christ, or the zealous or militant effort to spread a cause. ” Noah Webster’s Dictionary defines it this way, simply, “the promulgation of the gospel.” Noah Webster’s definition is the idea that many Adventists draw upon when they think about evangelism, the simple and natural dissemination of good news. MerriamWebster, however, caters to this component of evangelism that we so often negate The reality is that evangelism is not just about spreading good news; it is also about spreading dangerous news, radical news Jesus exemplified this when He stood up to read in the synagogue, quoting from Isaiah the prophet, saying, “He has anointed me to proclaim good news to the poor.

[3]

[4]

Conclusion

There is a need for Adventists to reevaluate what it means to undertake evangelistic eﬀorts in this contemporary era. Societies and the multiplicity of challenges that they face demand this The initial step to achieving this waning relevance once again is to revisit what it means, within the larger context of the sociopolitical world, to evangelize In so doing, we may not only reclaim our prophetic identity but also inaugurate a series of social reforms that propel the gospel to its grand climax in the gathering of God's redeemed children from “ every nation, kindred, tongue, and people ”

[1] Knight, George R The Fat Lady and the Kingdom: Adventist mission confronts the challenges of institutionalism and secularization Paciﬁc Press Pub Association, 1995

[2] London, Samuel G Seventh-day Adventists and the civil rights movement Univ Press of Mississippi, 2010

[3] Dictionary, Merriam-Webster "Merriam-webster " On-line at http://www mw com/home htm 8, no 2 (2002): 23

[4] Webster, Noah An American dictionary of the English language Merriam, 1869

[5] Nelson, Thomas NKJV, The NKJV Study Bible Thomas Nelson, 2013

Nurturing: A Nurturing: A Core Component Core

Component of Discipleship of Discipleship

Dr. Devron A. Thomas Chief Editor/ Pastor/ Apologist

The Christian ethos is rooted in the profound concept of discipleship, which entails dynamic and continuous nurturing, growth, and transformation toward spiritual maturity (Matthew 28: 18- 20). It encompasses a holistic approach to life that includes every aspect of one ’ s being and requires a relentless pursuit of the divine will, a constant submission to the teachings of Christ, and an unwavering commitment to personal and communal development. As such, discipleship is the quintessential foundation of the Christian faith, embodying its highest ideals, values, and aspirations [1]

The word “disciple” originates from the Greek term μαθητὴς “mathētēs, ” which denotes a “learner” or “student ” The word μαθητὴς “mathētēs ” is etymologically derived from the verb μανθανέτω “manthánō, ” signifying “to learn” or “to be taught.” In the context of the New Testament, the designation “disciple” refers to a follower of Jesus Christ. Accordingly, a disciple is not merely a pupil who acquires knowledge from a teacher but is devoted to embracing a speciﬁc way of life or worldview. [2] [3]

The essence of discipleship lies in cultivating and sustaining believers’ spiritual growth and welfare. Nurturing in discipleship constitutes an indispensable facet of spiritual maturation and advancement It encompasses cultivating an intimate and profound relationship with God, acquiring theological knowledge, and developing a Christocentric character Discipleship is not a oneoﬀ occurrence but a lifelong expedition of learning and progress in faith.[4]

Mentorship is a fundamental dimension of nurturing in discipleship. A mentor is an individual who provides guidance and support to a disciple in their expedition towards spiritual growth, oﬀering wisdom, direction, and motivation A mentor’s role is to help the disciples enhance their connection with God, comprehend the Scriptures, and apply biblical lessons to their daily lives (Luke 6:40).[5]

Community is another crucial aspect of discipleship nurturing. Discipleship is not a solitary enterprise but one best undertaken by other believers who share similar convictions. Being part of a community of individuals who are equally committed to following Jesus is instrumental in providing support, accountability, and motivation (Matthew 5:14-16).[6]

Prayer is a vital component of nurturing in discipleship It is a means for the disciple to communicate with God, seek counsel, and receive fortitude and enlightenment Consistent prayer is instrumental in deepening the disciple's relationship with the divine and fostering spiritual growth (1 Thessalonians 5:16-18).[7]

The process of nurturing in discipleship is an essential aspect of spiritual growth and progress, which encompasses the cultivation of a profound and intimate communion with the Divine, the acquisition of theological knowledge, the development of a Christ-centered character, and the participation in a community of believers who share similar beliefs and convictions. As followers of Christ, we are summoned to become His disciples and to heed His teachings, embodying His lofty principles, values, and hopes in our everyday existence

[1]Keith L Johnson, Theology as Discipleship (Downers Grove, IL: IVP Academic, 2015), 50-78

[2]Walter Bauer et al , A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed (Chicago: University of Chicago Press, 2000), 32

[3]Dallas Willard, The Spirit of the Disciplines (San Francisco, CA: HarperCollins, 1991), 271

[4]Mark Mittelberg and Bill Hybels, Building a Contagious Church: Revolutionizing the Way We View and Do Evangelism (Grand Rapids, MI: Zondervan Pub House, 2000), 42

[5]Nancy Pearcey, Total Truth: Liberating Christianity from Its Cultural Captivity (Wheaton, IL: Crossway Books, 2004), 19

[6]Leonard Sweet, Tablet to Table: Where Community Is Found and Identity Is Formed (Colorado Springs: NavPress, 2014), 33

[7]Ellen G White, Prayer (Nampa, ID: Pacific Press Publishing Association, 2002), 304

A Reflection on The Great Commission

Pastor Andrew Cudjoe MA Systematic Theology

License to Theology BSc. Applied Economics

The Great Commission of Matthew 28.16-20 is the reason the existence of the Christian Church. To make and baptise disciples of all nations teaching them to observe all things concerning Jesus Christ and His teachings is purpose of the church. However the Great Commission is more than the actions of going, proclaiming, baptising, teaching, and disciple making The Great Commission is to be an existential reality that is a union of Theology, Pneumatology, and Ontology

Theology

Mary Magdalene and the other Mary came to the tomb where Jesus the Passover lamb was laid to rest. On their arrival they were met by an Angel from heaven whose countenance was like lightning. He said to them ‘He is not here: for he is risen, as he said. Come and see the place where the Lord lay’ (Matthew 28.6). The Gospel story of the risen Lord is the cornerstone of the Great Commission and the origin of the mission of the church The death of Jesus for His followers was a great disappointment for they had expected a glorious Messiah who would deliver Israel from the Roman yoke, not a Messiah who was to the lamb of God slain from the foundation of the world

The successful proclamation of the gospel is predicated upon a right understanding of the Scriptures. In the last chapter of the Gospel of Luke Jesus on the road to Emmaus, and in the upper room opened the understanding of the disciples to the meaning of the Old Testament Scriptures, which comprised of the law of Moses, the prophets, and the Psalms. The gospel of these Scriptures was fulfilled in Jesus and witnessed by His disciples His sufferings, death, and resurrection were necessary to bring about repentance and the remission of sins which was to be preached to all nations in His Name starting in Jerusalem Thus a correct theological understanding of Scripture by the witnesses, the disciples of Christ, was necessary and preceded the imperative of the Great Commission to ‘Go’ and be disciple makers. [1]

Jesus gave them the word, the Fathers word, which

they kept.[ Peter exclaimed when Jesus asked the disciples if they would also dissert Him, ‘Lord, to whom can we go? You have the words of eternal life. We have come to believe and know that you are the Holy One of God’ (John 6.68,69 NRSV).

Pneumatology

Once the theology of the gospel was rightly understood the effectual proclamation of the gospel would transpire not by the might of human effort but through the dynamis power from heaven. Just as the sufficiency of Zerubbabel to rebuild the temple was the Spirit of God Jesus would send the Holy Spirit, whom God the Father had promised, to empower His disciples to proclaim the gospel. The Holy Spirit orchestrated the work of the disciples and the early church to accomplish the mission, and was evidenced in their lives and the lives of those who believed the gospel. [3]

Ontology

The ontology of the commissioned is driven pneumatologically in that the Holy Spirit is the one who orchestrates change That is the pneuma breath of life that God breathed into the nostrils of Adam who He formed from the dust of the ground (Adamah in the Hebrew), is the same Spirit that gives new life to the believer in Jesus Christ. Furthermore, it is the Holy Spirit who equips the sent out ones and empowers them to propagate the gospel. In the closing of Luke and the opening of Acts respectively Luke records the injunction of Jesus to wait in Jerusalem to receive power from Heaven to be Christ’s witnesses They were to be baptized with the Holy Ghost Those that proclaim the gospel effectually by the power of the Holy Spirit are themselves partakers of the gospel, they have appropriated by faith the atonement of Jesus Christ Therefore, the ontology of the commissioned is characterised by the dynamis and exousia power of God, in other words the power and authority of God is both over the life, and in the life. They are [4] [5] [6]

commissioned to teach and baptise all nations, and they are children of God, born of God, who live the kingdom life

Conclusion

The interrelation of Theology, Pneumatology, and Ontology with regards to the gospel means that the gospel and its proclamation is an existential reality for the commissioned believers. The disciples who adhered to the call of Christ to go did not just go with the gospel they were partakers of the gospel and had been transformed by it, they were faithful believers in Jesus Christ. Today the proclamation with a mega voice of the Three Angels Messages of Revelation 14 6-12 in the context of the Great Commission of Matthew 28 16-20 is the raison d’être of the Seventh-day Adventist Church. The Church was called into existence to proclaim the everlasting gospel to all, and to prepare a people for the second coming of Jesus Christ The proclamation of this everlasting gospel will be effectual, powerful, and mega when the theology, pneumatology, and ontology of the everlasting gospel is an existential reality of the proclaimers

[1] The Harper Collins Study Bible: NRSV, ed by Harold W Attridge and others, Revised (HarperOne, 2006) Luke 24:44-48

[2] Ibid John 17 6, 8

[3] Ibid Zechariah 4 6,9 'He said to me, “This is the word of the LORD to Zerubbabel: Not by might, nor by power, but by my spirit, says the LORD of hosts “The hands of Zerubbabel have laid the foundation of this house; his hands shall also complete it Then you will know that the LORD of hosts has sent me to you ’ ; Ángel Manuel Rodríguez, Andrews Bible Commentary (Andrews University Press, n d ), p 1403 paragraph 3

[4] The Harper Collins Study Bible: NRSV Genesis 3 7 ‘Then the LORD God formed man from the dust of the ground, and breathed into his nostrils the breath of life; and the man became a living being ’

[5] Ibid see Luke 24 49 and Acts 1 8

[6] Ibid Acts 1 5

Apologetics:

An Urgent Need in the Urgent Need in the Seventh-day Seventh-day Adventist Church Adventist Church

Dr. Devron A. Thomas Chief Editor/ Pastor/ Apologist

Introduction

For the Seventh-day Adventist church to remain relevant and thrive in the current cultural landscape, it must invest in the education and training of its leaders in Apologetics Through strategic investment in the education and training of its leaders in the discipline of Apologetics, the Seventh-day Adventist Church can confer upon them the requisite tools and scholarly insight to competently articulate and defend the theological tenets of the denomination while simultaneously providing cogent responses to questions and challenges raised by skeptics. Such an enterprise would not only reinforce the faith of existing believers but also serve as an effective means of attracting new members and fostering meaningful engagement with the broader community

Neal Wilson, former president of the General Conference of Seventh-day Adventists, once made an astute observation, noting that “too many of our people are doctrinally illiterate, and as a result, they have no firm convictions or commitment to this prophetic movement.” Wilson’s observation illuminates a significant issue that plagues Seventhday Adventists. The dearth of doctrinal knowledge and comprehension can engender a feeble commitment to the Adventist faith, which hinges on specific theological tenets. Without a robust grasp of these tenets, Adventists may find it arduous to engage in substantive dialogues regarding their faith and share their beliefs efficaciously with others [1] It may be prudent to engage in introspection to evaluate the epistemological foundations of one ’ s beliefs The present discourse shall elucidate the necessity of Apologetics within the Seventh-day Adventist Church.

Apologetics Defined

Apologetics is derived from the Greek (apologianἀπολογίαν), it means to provide a verbal defense of the Gospel. “But sanctify the Lord God in your hearts: and be ready always to give an answer (ἀπολογίαν) to every man that asketh you a reason of the hope that is in you with meekness and fear ”1

Peter 3:15

As an intellectual discipline, Apologetics is a multifaceted endeavor that seeks to persuade others of the truth and reasonableness of the Christian faith. It constitutes a rigorous and systematic exploration of the rational foundations of Christian belief and the nature and scope of objections raised against it. However, its ultimate aim is not merely to win an intellectual argument or debate but rather to win over individuals to the person of Jesus Christ and the Gospel’s transformative power

In essence, Apologetics is a skillful and scientific undertaking that engages the intellect and the emotions by presenting persuasive arguments, evidence, and rationales for belief. It draws from various fields of inquiry, including philosophy, theology, history, and science. It employs different modes of discourse, such as deductive reasoning, logical analysis, and critical appraisal of alternative worldviews.

Moreover, Apologetics entails a profound concern for the well-being and flourishing of human beings, regarded as bearers of God’s image and dignity It acknowledges that people’s intellectual, emotional, and spiritual requirements necessitate a comprehensive approach As a result, it strives to foster a welcoming and respectful environment where authentic dialogue, empathy, and compassion can occur

The Need for Apologetics

Bert Beach, former religious liberty leader of the General Conference, observed, “Adventists have been most successful in reaching religious or semireligious people, especially those who are already Christians or influenced by Christianity. They have much greater difficulty in reaching secular people or those of other faiths.” Most of the strategies Adventists employ in their evangelistic efforts are geared towards winning people already exposed to Christianity Despite the success of Seventh-day Adventists in evangelizing and attracting a significant number of followers, particularly among religiously [2]

inclined individuals, there remains a lack of significant penetration among individuals who hold secular-atheistic and other philosophical worldviews This suggests that the message and teachings of Seventh-day Adventism may not fully resonate with those who do not adhere to religious beliefs or hold alternative philosophical perspectives. Further research and outreach strategies may be necessary to effectively engage with and address the needs and concerns of these individuals.

The necessity for Apologetics within the Seventhday Adventist denomination originates from the recognition that contemporary society is increasingly inquisitive about the veracity of religion and the Scriptures In an epoch where scientific inquiry and rational thought are paramount, it is incumbent upon Adventists to proffer a cogent and rational argumentation in substantiation of their tenets It is imperative to recognize that the reach of the Gospel extends beyond the confines of traditional Christian congregations and encompasses the vast spectrum of individuals adhering to secular humanism, atheism, Islamic faith, New Age spirituality, and those who do not identify with any particular religious denomination. Our mandate is to be “fishers of men. ” Thus, our duty is to catch all types of “fish.” As exemplified by the account in John 21:11, Simon Peter successfully retrieved a net filled with a vast assortment of fish, amounting to precisely one hundred and fifty-three This figure was believed to represent the total number of fish species in existence during that era Consequently, capturing one hundred and fifty-three fish serves as a symbolic representation of the universality of salvation that the Gospel offers to people of all ages and societal groups.[3]

“False ideas are the greatest obstacles to the reception of the Gospel ” The 21st century is deeply saturated in at least three dominant philosophies: relativism, pluralism, and naturalism In today’s culture, people’s views of God and the Bible are based on distortions and misinformation. I firmly believe that the Church in this century must double its efforts in Apologetics exploits as we seek to share the Gospel. The many sermons from pulpits in SDA churches are not aimed at providing this generation with the tools to make them effective defenders of the faith. Nancy Pearcey puts it this way: [5] [6]

As Christian parents, pastors, teachers, and youth group leaders, we constantly see young people pulled down by the undertow of powerful cultural trends. If all we give them is a “heart” religion, it will not be strong enough to counter the lure of attractive but dangerous ideas. Young believers also need a “brain” religion training in world view and apologetics to equip them to analyze and critique the competing world views they will encounter when they will leave home. If forewarned and forearmed, young people at least have a fighting chance when they find themselves a minority of one among their classmates or work colleagues. Training young people to develop a Christian mind is no longer an option; it is part of their necessary survival equipment [7]

Per Pearcey’s observation, contemporary culture presents formidable obstacles to Christian youth, which may impede their adherence to the faith To overcome these challenges, young Christians must possess a robust comprehension of their beliefs and the capacity to scrutinize and appraise alternative worldviews. Such a disposition is imperative not only for their spiritual maturation but also for their personal advancement and survival in the secular environment.

[4]

The time has come for the church to train pastors and lay leaders in Apologetics. Evangelism involves the proclamation of the Good News and the verbalization of the gospel message worldwide. Apologetics, on the other hand, is pre-evangelism. The purpose of pre-evangelism is to till the distorted soil of man ’ s heart for the reception of the Gospel God uses well-reasoned answers and arguments as a springboard to the gospel of Jesus Christ Additionally, pre-evangelism seeks to understand people’s context and minister to their needs. Thus, Apologetics is CONVERSATIONAL, whereas evangelism is INVITATIONAL.

Pearcey’s assertion emphasizes that several young Christians may not be sufficiently equipped with the requisite tools to confront these challenges It accentuates the need for parents, pastors, and other Christian leaders to impart the ability to cultivate a Christian mindset to the younger generation This cogitative framework is anchored in faith and endowed with intellectual acuity to navigate various cultural inclinations.

In essence, this statement implies that Christian youth necessitates an amalgamation of a robust faith foundation and intellectual adeptness to surmount the obstacles of contemporary culture It also underscores the obligation of parents, pastors, and other Christian leaders to furnish indispensable instruction to the upcoming generation. Thus, “the times demand an intelligent, educated ministry…Our ministers will have to defend the truth against base apostates, as well as to measure scripture evidence with those who advocate errors.”[8]

The Gospel accounts show that Jesus Christ, the eminent figure of Christian theology, exhibited a remarkable level of intellectual rigor and analytical acumen. Indeed, Jesus can be regarded as an accomplished apologist and thinker, as he regularly engaged with the Pharisees and other religious leaders of his day in profound and insightful debates On multiple occasions, Jesus challenged the Pharisees’ assumptions and thought processes, exposing the limitations of their legalistic approach to religious practice and offering a radical new vision of spiritual life that centered on love, compassion, and empathy. In this way, Jesus demonstrated the power of critical thinking and intellectual inquiry to transform not only individual lives but entire societies, leaving an enduring legacy that continues to influence the course of human history. Dallas Willard posits: We need to understand that Jesus is a thinker, that this is not a dirty word but an essential work, and that his other attributes do not preclude thought, but only ensure that he is certainly the greatest thinker of the human race: ‘the most intelligent person who ever lived on earth.’ He constantly uses the power of logical insight to enable people to come to the truth about themselves and about God from the inside of their own heart and mind.[9]

Upon thorough analysis of the New Testament, it is evident that it is a meticulously crafted masterpiece that aims to offer a comprehensive and rational account of the events surrounding Jesus of Nazareth. Each of the four Gospels presents an exclusive perspective of Jesus to convince their respective readership of the veritable nature of Jesus’ identity

Christians should maintain the equilibrium of the cognitive, affective, and experiential dimensions, which play a crucial role The transcendent figure of God serves as the ultimate focal point for these dimensions, offering a foundation for rationality and coherence to the world The intellect, emotions, and experience converge in their contemplation of God as they seek to apprehend the divine essence underlying the universe. In essence, the Christian life is a holistic pursuit that integrates the various aspects of human experience into a unified and coherent whole. This pursuit is grounded in the belief that God is the source of all meaning and purpose and that human existence finds its ultimate fulfillment in contemplating His divine nature. Therefore, “to be ignorant and simple now, not to be able to meet the enemies on their ground would be to throw down our weapons, and to betray our uneducated brethren who have, under God, no defense but us against the intellectual attacks of the heathen. Good philosophy must exist, if for no other reason, because bad philosophy needs to be answered.”[10]

Conclusion

The Seventh-day Adventist Church faces significant challenges in the prevailing cultural milieu. The indispensability of Apologetics for the Church cannot be overstated. It is imperative that the Church invests in the education and training of its leaders, both ordained and lay, in Apologetics The primary objective of Apologetics is not to win arguments but to win souls for Christ By providing compelling and intellectually coherent answers to people's questions and challenges, the Church can prepare the ground for the reception of the Gospel message. Therefore, the Seventh-day Adventist Church must equip its leaders with the necessary tools to engage with people of diverse religious and philosophical orientations in an effective and relevant manner.

[1]Neal C Wilson, “The President Calls for Renewal,” Adventist Review (April 7, 1988): 12

[2]Bert B Beach, “Adventism and Secularization,” Ministry (April, 1996): 22

[3]“Today people require more than to merely have the gospel declared to them They also need to have it defined and defended They do not merely need to decide whether to follow Christ – they need to know who Christ is and what it means to follow him ” Mark Mittelberg and Bill Hybels, Building a Contagious Church: Revolutionizing the Way We View and Do Evangelism (Grand Rapids, MI: Zondervan Pub House, 2000), 42

[4]Apologetics is about persuading people that there is a door to another world a door that perhaps they never realized existed Evangelism is about helping people to open that door and enter into the new world that lies beyond

[5]J Gresham Machen “The Scientific Preparation of the Minister,” The Princeton Theological Review, 1913

[6]“Pastors can no longer afford to ignore the results and the speculations of modern physics These ideas are percolating down into the common consciousness through magazines, popularized treatises, and even novels If we do not familiarize ourselves with them we may find ourselves in an intellectual backwater, unable to deal with the well-read man across the street ” John K La Shell, Journal of the Evangelical Theological Society 36 (1993): 261

[7]Nancy Pearcey, Total Truth: Liberating Christianity from Its Cultural Captivity (Wheaton, IL: Crossway Books, 2004), 19

[8]Ellen G White, Testimonies for the Church, Vol 5 (Mountain View, California: Pacific Press Pub Ass 1990), 528

[9] Dallas Willard, “Jesus the Logician,” Christian Scholars Review (Summer 1999): 610

[10]C S Lewis, The Weight of Glory (New York: Macmillan, 1980), 50

Evangelism in the 21st Century: The Numbers Game

Dr. Devron A. Thomas Chief Editor/ Pastor/ Apologist

Introduction

With its rich historical significance, Evangelism has been a cornerstone in the expansion and propagation of Christianity. Its roots can be traced back to the actions of Jesus Christ and his disciples in the early Christian church. The term “evangelism” finds its origin in the Greek “euangelion,” which translates to “good news ” or “gospel ” The New Testament is filled with references to evangelism, highlighting the significance of sharing the message of Jesus Christ with others [1]

Many often refer to Matthew 13:49-50 to emphasize the importance of preaching the Gospel. Matthew 13:49-50 evokes the comparison between the present era and the biblical days of Noah, signifying the moral and spiritual decline of the current age as a precursor to the apocalyptic events prophesied in the Bible. However, amidst this interpretation, a critical aspect to consider is the solitary salvation of Noah’s family, indicating a singular and exclusive experience. Therefore, if we are to extrapolate the relevance of the Noah narrative to our contemporary context, we must refrain from constraining success within a limited and narrow framework

This paper aims to challenge the traditional view of success in evangelism, which often revolves around the number of individuals baptized. Instead, it proposes a broader perspective that considers the diverse ways evangelism can be effective.

The Issue at Hand

Many members and employees within the Seventh-day Adventist church have grown weary and disheartened by the unilateral approach to evangelism New strategies such as relational evangelism, missional communities, servant evangelism, lifestyle evangelism, and social justice evangelism are gaining prominence as viable alternatives for engaging diverse target audiences in today’s cultural and technological landscape [2]

The method of evangelism characterized by Crusade-style mass events has garnered a significant following over the years, yet its efficacy has faced scrutiny within theological circles. This evangelistic approach typically features grand gatherings, such as stadium rallies or large-scale campaigns under tents, aiming to disseminate the gospel to as broad an audience as possible Nonetheless, several factors cast doubt upon the effectiveness of this method

Primarily, proponents of this approach often strongly emphasize mass conversions and immediate decisions for Christ While these may engender profound experiences for specific individuals, detractors contend that such conversions may not invariably yield enduring spiritual growth or authentic dedication to the Christian faith. Furthermore, the expectation to swiftly make public commitments may engender insincere or cursory professions of faith, potentially diluting the conversion experience’s genuine impact. Seventh-day Adventists hold that baptism candidates should receive comprehensive instruction in their 28 fundamental beliefs to make an informed and wholehearted commitment To achieve this, they offer specialized classes focusing on the basic tenets of faith and the practice of Christian living. Candidates are expected to accept and uphold thirteen vows when they undergo baptism. It is imperative to assess the extent to which these candidates grasp the depth and implications of these vows. Have they received sufficient guidance to comprehend and acknowledge the importance of these vows? This raises significant consequences regarding the effectiveness of the instruction provided and the candidates’ understanding of their commitments [3]

Candidates are not adequately educated during the typical two- to four-week evangelistic meetings Rushing to baptize these individuals is a disservice to them Furthermore, once they are baptized, they are often forgotten.

[4]

Some Adventist leaders have misinterpreted the “fishing” analogy, where individuals are pressured into baptism only to be left to fend for themselves soon after. Consequently, their natural inclination is to leave the church when they face challenges. I strongly advocate for a more compassionate approach to evangelism, one that mirrors the example set by Jesus. This approach involves genuinely caring for individuals, tending to their needs, and nurturing them physically and spiritually Only then should baptism be considered As Ellen White eloquently put it, “CHRIST’S METHOD ALONE will give true success in reaching the people The Saviour MINGLED with men as one who desired their good. He showed His SYMPATHY for them, ministered to their needs, and won their confidence. Then He bade them, ‘Follow Me.’” This compassionate approach is not just a suggestion but a necessity in our modern evangelistic efforts. This compassionate approach is not just a suggestion but a necessity in our modern evangelistic efforts. White’s statement emphasizes the importance of Christ’s method in reaching and impacting people It highlights the effectiveness of Christ’s approach, which involved mingling with people, showing genuine sympathy, ministering to their needs, and earning their trust before calling them to follow Him The message promotes a relational and compassionate approach to connecting with others, suggesting that true success in reaching people comes from genuinely caring for them and gaining their trust before inviting them to follow a particular path or belief system.

If we don’t adopt the approach highlighted in the statement, there could be several implications. First and foremost, failing to connect with and care for others genuinely may lead to a lack of trust and receptiveness to the message Without building a relationship based on trust and compassion, it may be challenging to impact people's lives or promote any belief system effectively This approach emphasizes that authentic connection and understanding are crucial before introducing significant ideas or beliefs to others. Without this approach, we may risk becoming insincere or alienating those we seek to reach. The potential consequences of not adopting a compassionate approach are significant and should not be overlooked.

Moreover, the mass evangelism approach may struggle to address individuals’ diverse needs and backgrounds adequately. Given the myriad cultural, social, and religious contexts from which people originate, a one-size-fits-all evangelistic strategy risks failing to engage with these differences. A more nuanced and relational form of evangelism may better address individuals' distinct needs and apprehensions from varied backgrounds It is crucial that we understand and consider these diverse needs in our evangelistic efforts to ensure that no one is left behind The importance of inclusivity in our evangelistic efforts cannot be overstated It is imperative to recognize that the reach of the Gospel extends beyond the confines of traditional Christian congregations and encompasses the vast spectrum of individuals adhering to secular humanism, atheism,

Islamic faith, New Age spirituality, and those who do not identify with any particular religious denomination Our mandate is to be “fishers of men ” Thus, our duty is to catch all types of “fish ” As exemplified by the account in John 21:11, Simon Peter successfully retrieved a net filled with a vast assortment of fish, amounting to precisely one hundred and fifty-three. This figure was believed to represent the total number of fish species in existence during that era. Consequently, capturing one hundred and fifty-three fish symbolizes the universality of salvation that the Gospel offers to people of all ages and societal groups.[5]

Consequently, the Crusade evangelistic style has drawn censure for its preoccupation with quantitative measures and statistical data It often equates success with the sheer volume of conversions rather than the depth of spiritual metamorphosis within individuals This fixation on numerical data risks eclipsing the quality of discipleship and the enduring impact of evangelistic endeavors. When leaders focus solely on numerical growth, the result is BAD theology! Bad theology produces a faulty vision of the church’s mission. We live in a fast-paced media culture that desires quick and immediate results. For many within the Seventh-day Adventist church, growth is about numbers. Leaders are obsessed with how many individuals get baptized and how much money enters the church’s coffers. The vast majority of SDA leaders think that 1 Numerical increase is what matters most 2 Numerical increase validates pastoral ministry, and 3 Numerical increase must be everyone ’ s primary goal

Some people claim there's a book in the Bible called Numbers. In that case, I would point out that there are also books called Genesis, Leviticus, Deuteronomy, Daniel, Matthew, John, Romans, and so on. It is important to note that elevating the significance of baptismal numbers as a determinant of success, based on the Book of Numbers, is fundamentally flawed. The book, titled for the censuses of the Israelites it documents, is known as “Bemidbar” in Hebrew, signifying “in the wilderness” or “from the wilderness,” encapsulating the Israelites’ sojourn through the wilderness This book holds substantial theological implications in Jewish and Christian doctrines, underscoring the Israelites' reliance on God, His unwavering faithfulness, and the pivotal nature of faith and compliance.

Furthermore, it offers profound perspectives into divine judgment and the omnipotence of God over His people

In his book, “If I Were The Devil,” George Knight makes the potent observation when he writes, “Many pastors feel that they have been placed in an adversarial role rather than a pastoral role visà-vis their congregations. In this view, the pastor’s job is to produce numbers for the conference, numbers in terms of both money and baptisms…… Pastors see their role as running Adventist dairy farms. Get as many cows as possible, grow the largest possible udders on them, milk them as often as possible, send the milk upstairs as soon as possible, and above all, keep the cows as quiet as possible ” Unfortunately, this is the plight of thousands of pastors in SDA churches across all of its Conference/Mission fields The trajectory of “evangelism” in the SDA church is counterproductive to the model found in the New Testament [6]

Matthew 28:18–20 states that the Church’s mission is to MAKE DISCIPLES. The main and primary reason for the church’s existence is to be the vehicle that will train people in the truth, encourage them in their daily walk, and then send them out to recruit others. The responsibility to reach new people with the gospel and, therefore, begin the discipleship process lies with each Christian, not with the church as a corporate body per se Ellen White contends, “Every church should be a training school for Christian workers Its members should be taught how to give Bible readings, how to conduct and teach Sabbath school classes, how best to help the poor and to care for the sick, how to work for the unconverted.” The church must train its members and encourage and empower individual Christians to go and make disciples. [7]

That should be the qualitative data we must measure to see if the church is growing and its ability to train, encourage, and empower the members numerical growth in nothing more but the byproduct of internal growth. Instead of focusing primarily on numerical growth, leaders in the SDA church should focus on three growth areas: 1 Maturity of the members, 2 Unity of the congregation as a whole, and 3 Growth in the level of favor shown to the church from the community it serves When the church grows in these three areas, numerical growth is inevitable. “And the Lord added to their

numbers daily” (Acts 2:47).

Measuring church growth or success did not involve the same metrics during the patristic era through the medieval church. It was only during the modern era, marked by the dominance of liberal theology, that such a method of success assessment emerged, relying on quantitative indicators such as the count of baptisms and the amount of tithe collected by a church It is crucial to recognize that evangelism centers on caring for people and not merely seeking to maximize gains from them

Fatal Consequences

When we play the numbers game, the consequences are fatal. Firstly, the congregation is negatively impacted. Since members are bombarded with the narrative that numerical growth is a symptom of a successful and healthy church, many feel like failures since their church can’t relate to such an experience. Consequently, members see themselves as lesser or inferior to other churches in the Conference, seemingly experiencing outward growth The result is a low self-image, which can reduce attendance because people who think their church isn’t doing well will not feel motivated to invite their friends to visit their worship service

Secondly, the impact on pastors has been detrimental. Since success has been tied to numerical growth, pastors who do not meet their baptismal goals are viewed as failures or less successful. In some instances, some of these pastors have been marginalized and even victimized. I have seen many pastors become depressed because they are trying to do something that they are not equipped to do. As a result, they lose their passion because they feel that other people are judging them and they are not living up to the expectations of the “higher organization ” It is even more concerning when pastors are asked to do something they do not feel God calls them They feel conflicted about serving God or meeting the demands of the organization. Remember that not all pastors are evangelists; some have been called to pastor and shepherd the people under their care.

Thirdly, the numbers game has negatively impacted the theological outlook on ecclesiology. The numerical growth phenomenon is patterned after the secular business mindset.

The church is NOT a secular institution. Leaders must remember that! It is a spiritual entity. A survey of the New Testament will reveal that the Church is likened to a family with a focus on relationships, a bride with an emphasis on the love and commitment that should be part of all marriages, a body with its diversity in function and its unity in purpose and a building with its description of the many parts combining into a unified whole. Nowhere in Scripture is the church described as a business that aims to gain profit and boost the egos of leaders who play the numbers game. Therefore, “ we must view the church primarily as an organism instead of an organization. A congregation or church, primarily an organization, will usually go from one program to another in evangelism rather than developing a biblical strategy centered on harvest principles Ultimately, an organization mindset breeds a mentality of addition over biblical multiplication If not corrected, the driving force of ministry becomes a stressful numbers game that is more interested in the “bottom line” than it is in creating disciples This bottom-line mentality can easily become a source of arrogance that has little to do with expanding the kingdom and creating a movement of God and much more to do with building up the ego and reputation of the organization’s leader.”[8]

Conclusion

Evidently, the traditional approach to evangelism, focusing on mass events and immediate baptisms, may not always lead to enduring spiritual growth or authentic dedication to the Christian faith The paper has highlighted the need for a more compassionate and relational approach that mirrors the example set by Jesus Christ. This approach involves genuinely caring for individuals, tending to their needs, and nurturing them physically and spiritually before considering baptism. It emphasizes building trust and relationships with people before inviting them to follow Christ. By reevaluating our strategies and adopting more relational and compassionate methods, we can achieve a more profound and lasting impact on our evangelistic efforts.

Churches need to be concerned about winning people to Christ They must be passionate about reaching out to their communities with the gospel Evangelism is more than just preaching “crusades ”

“Evangelism is the planting of seeds. With a motivation of love, nudges meet people in their context and nourish their souls in the same way. As in Jesus’ parable of the seeds, planting frees us to be extravagant in love, yet leaves the results for God to germinate and grow ”[9]

[ 1 ] M a r t i n I K l a u b e r , S c o t t M M a n e t s c h , E r w i n W L u t z e r , T h e G r e a t C o m m i s s i o n : E v a n g e l i c a l s a n d t h e H i s t o r y o f W o r l d M i s s i o n s ( N a s h v i l l e , T N : B & H P u b l i s h i n g G r o u p , 2 0 0 8 ) [ 2 ] T h o m S R a i n e r , E v a n g e l i s m i n T h e T w e n t y - F i r s t C e n t u r y : T h e C r i t i c a l I s s u e s ( W h e a t o n , I l l : H S h a w P u b l i s h e r s , 1 9 8 9 ) , 1 4 8 [ 3 ] S e e , S e v e n t h - d a y A d v e n t i s t C h u r c h M a n u a l

( R e v i e w a n d H e r a l d P u b l

Erton Köhler Elected GC President

The first South American to hold this position

Er ton Köhler Elected GC President

Köhler, a Brazilian of German descent, was born in 1969. Following in his father’s footsteps, he became a pastor and served in São Paulo from 1990 to 1994.

Over the past 30 years, he has held various leadership roles within the Seventh-day Adventist Church.

He is the first South American to be elected as President of the General Conference a position traditionally held by an American. Köhler speaks Portuguese (his native tongue) and is also fluent in Spanish and English. He holds a Bachelor’s degree in Theology and a Master’s degree in Pastoral Theology from the Brazilian Adventist University, and is currently working on a Doctor of Ministry degree from Andrews University.

True Discipleship

By Dr. Bethia Thomas

In quiet hearts where love ignites, A spark of faith, a guiding light. True disciples walk a humble way, In service and in prayer from day to day

They cast aside the weight of pride, To follow Him, their Savior, guide. With open hands and willing hearts, In every moment, grace imparts.

They seek His voice in every storm, Finding refuge, safe and warm. Through trials faced and burdens shared, Their faith in Christ, unwaveringly bared.

With footsteps firm on paths He trod, They bear the cross, they trust in God For in the loss, there’s deeper gain, In every tear, a love refrains.

With each new dawn, they rise and shine, Reflecting love, a light divine. Through acts of kindness, truth displayed, In simple gestures, hope cascades.

Bound by the promise, disciples true, They spread His message, vibrant and new. In every heart, they plant a seed, Of love and compassion, the ultimate creed

So let us walk in faith’s embrace, Through every trial, we find His grace. For true discipleship, a sacred quest, In serving others, we find our rest.

The Church as an The Church as an Obstacle to the Obstacle to the Gospel Message Gospel Message

Introduction

The role of the Church in the propagation of the Gospel message is vital and complex Designed to be a beacon of hope and a conduit for spiritual growth, the Church can paradoxically become one of the most formidable barriers to the message it seeks to champion This contradiction o en emerges from misunderstandings or deviations from the Church's fundamental mission as scripture outlines. Many congregants and leaders may lose sight of what it truly means to embody the teachings of Christ, engaging meaningfully in the Church's calling to evangelize and make disciples.

This paper discusses why the Church may act as an obstacle to the Gospel's reach, drawing upon biblical passages to underscore the intended purpose of the Church and the consequences of neglecting it Central to this exploration is the Great Commission found in Matthew 28:19-20, which serves as a clarion call for believers to engage actively in outreach and disciple-making Unfortunately, many congregations today prioritize internal matters, such as maintaining traditions, enhancing fellowship, and focusing on organizational traditions, over the urgent mission of sharing the Gospel.

This inward focus risks complacency among members and threatens to stiﬂe spiritual development within the Church and the wider community yearning for guidance and hope As we analyze the implications of these dynamics, we will highlight the importance of aligning with the Great Commission and fostering an environment that encourages the recognition of individual spiritual gi s. By doing so, we can begin dismantling the barriers that inhibit the Church from fulﬁlling its divine mandate, ultimately revitalizing its mission to reach a world in desperate need of the transformative message of Christ.

Understanding the Mission of the Church

At the very core of the Church’s mission lies the Great Commission, which is articulated in Matthew 28:19-20 In this passage, Jesus imparts a powerful command to His disciples: “Go therefore and make disciples of all nations ” This directive serves as a cornerstone for the Church, delineating its fundamental purpose: to evangelize and nurture disciples across the globe. It is not just a suggestion, but a pressing call to action that we, as the Church, must heed.

Dr. Devron A. Thomas Chief Editor/ Pastor/ Apologist

However, a troubling trend can be observed within many congregations today Rather than prioritizing outreach and fulﬁlling the global mission set forth by Christ, numerous churches become preoccupied with internal matters. They often invest signiﬁcant time and resources to enhance internal growth, facilitate social gatherings, and uphold established traditions. W hile these aspects are valuable in fostering community and belonging, an excessive emphasis on them can create a troubling disconnect between the Church and its divinely ordained mission.

When congregations focus inwardly, there is a significant risk of complacency Members may become comfortable with their routines and interactions, losing sight of the larger purpose of spreading the Gospel and making disciples This inward turn can lead to inaction, where the urgent call for evangelism fades into the background, and the transformative power of faith is not shared beyond the church walls. We must recognize this risk and take immediate steps to prevent it from becoming a reality. As a result, the Church may inadvertently contribute to a stagnation of spiritual development within its community and the broader world that yearns for hope and guidance. The call to engage in outreach should ignite a passion for mission work, motivating believers to reach out to those in need locally and globally

Active engagement in evangelism can rejuvenate a congregation, fostering a culture that embraces service, compassion, and the sharing of the Gospel with enthusiasm

A renewed emphasis on the Great Commission is beneﬁcial for the Church and essential for revitalizing the Church`s purpose. By redirecting focus back to evangelism and discipleship, congregations can bridge the gap between their community and the mission they have been called to fulﬁl. In this outward focus, the true essence of the Church can be experienced, leading to both spiritual growth and a profound impact on the world around us Our mission is not just for us, but for the world that yearns for hope and guidance

Misinterpretation of Spiritual Gifts and Roles

Another signiﬁcant way the Church can impede the spread of the Gospel is through the misinterpretation of spiritual gifts and the roles of individuals within the body of Christ. In 1 Corinthians 12:12-27, Paul articulates that the Church operates as a singular body composed of various parts, each serving a distinct and essential function. Congregants may become disengaged from the Church's mission when they fail to grasp their unique roles or perceive their contributions as trivial This disengagement not only diminishes their sense of purpose but also weakens the overall

eﬀectiveness of the Church in reaching out and carrying out its divine mandate

Moreover, when speciﬁc roles within the Church are elevated above others, it fosters a sense of elitism, which can create barriers to inclusivity and acceptance Such attitudes may lead individuals to feel undervalued or overlooked, which can stiﬂe collaboration and diminish the vibrancy of the community.

Additionally, the issue of nepotism can exacerbate these problems by favoring speciﬁc individuals for leadership positions based on personal relationships rather than merit or calling. This practice can further alienate members who might possess the necessary gifts and passion to serve but remain overlooked due to a lack of personal connections Such dynamics can foster resentment and disillusionment among congregants and deter them from participating actively in the Church's mission

W hen spiritual gifts are appropriately recognized and valued and all members are encouraged to engage in their unique capacities, the Church can ﬂourish and more eﬀectively share the Gospel`s transformative message. The challenge lies in nurturing an atmosphere where every member feels empowered and appreciated, strengthening the bonds within the body of Christ and allowing for a more profound outreach to the world.

Biblical Illiteracy

Wilson’s observation illuminates a significant issue that plagues Seventh-day Adventists. The dearth of doctrinal knowledge and comprehension can engender a feeble commitment to the Faith. Without a proper understanding of these theological tenets, Adventists may find it arduous to engage in substantive dialogues regarding their faith and share their beliefs effectively with others. Might I take a moment to share an anecdote that illuminates a pertinent issue? During a recent meeting, I proposed an outreach initiative to cultivate a discourse on apologetics by establishing a round table format The principal objective of this endeavour is to equip members with the requisite epistemological tools to

navigate the complexities of evangelism within the contemporary secular milieu of the United Kingdom, a context increasingly characterized by a pervasive secular ethos and an unchurched populace guided by a dominant secularist paradigm

During this discussion, an individual articulated a critique concerning the nomenclature of “apologetics,” deeming it misapplied and advocating for an alternative designation. This critique stemmed from a fundamental misunderstanding of the term, conﬂating it with notions of contrition rather than recognizing its robust theological lineage. Despite my eﬀorts to elucidate the concept of apologetics as one rooted in biblical precedent and integral to the church's transformative mission, this explanation failed to sway the person ` s position

This encounter revealed a deeper malaise afflicting certain members within the church: a profound disconnect from the scriptural mandate of the Church and a troubling degree of biblical illiteracy. The resistance to understanding core theological concepts such as apologetics underscores a broader epistemic crisis, a failure to engage with the rich intellectual tradition of the faith, which is essential for effectively addressing and responding to the ideological challenges posed by a secularized society. Thus, it is imperative that we cultivate a more profound understanding of our theological heritage to fulfill our missional imperative authentically

Institutionalism

In his book “The Fat Lady and the Kingdom,” George Kight posits, “Adventism could evolve into the ultimate eschatological contradiction: a religious body that has immensely succeeded in institutionalizing for preaching the advent near, but a church that has lost the meaning of the very name that originally provided its identity.” Knight’s statement about Adventism reﬂects a profound concern regarding the potential disconnect between the church's identity and mission At its core, the name “Adventism” signals an anticipation of Christ's imminent return, a central tenet that has historically galvanized its followers However, as Knight argues, there is a risk that Adventism could become a mere institution, focused more on organizational success than on the

transformative message of hope associated with the Advent

One can agree with Knight’s assertion by examining how religious movements o en face challenges maintaining their core identities amid institutional growth and societal pressures The Adventist Church has successfully established a comprehensive worship, education, healthcare, and community service framework. W hile these advancements are commendable, they may inadvertently dilute the original mission: to prepare for the Second Coming of Christ. This evolution could be seen as an institutional contradiction. As Adventism becomes more entrenched in the fabric of society, there is a danger that its unique eschatological message becomes secondary to its operational and organizational objectives For instance, how o en do discussions about the church revolve around ﬁnancial stability, membership growth, and institutional policies rather than the urgent call to spiritual vigilance and preparation for Christ's return? The tendency to prioritize organizational health can lead to a culture where the transformative urgency of the Adventist message is sidelined in favour of maintaining the status quo.

Furthermore, one might argue that this shi can contribute to a sense of complacency among members. W hen the church becomes synonymous with programs and policies rather than a movement of faith and anticipation, it risks losing its essence This complacency can create a disconnect where members are more engaged in church activities than personal spiritual growth and outreach eﬀorts, emphasizing the imminence of Christ’s return.

In a contemporary context, the church faces additional challenges, such as competing secular narratives, shi ing cultural values, and the rise of diverse religious expressions. The inﬂuence of modernity can lead to a dilution of the apocalyptic urgency that initially characterized Adventism. There is a risk of losing the prophetic voice that challenges its members and the world at large to recognize the signs of the times. Knight’s observation serves as a poignant reminder for the Adventist Church to re-examine its priorities and mission The call to return to its foundational identity must resonate within its community This means fostering a culture that emphasizes hope, urgency, and a personal

connection to the promise of Christ’s return, ensuring that the soul of Adventism remains vibrant and relevant in a changing world. Ultimately, the challenge lies not in abandoning institutional practices but in ensuring that these practices are deeply rooted in the church's core identity.

Conclusion

The Church's potential to serve as a transformative agent for the Gospel is o en undermined by an inward focus that diverts attention from the Great Commission This paradoxical reality is exacerbated by the misinterpretation of spiritual gi s and the essential roles delineated within the body of Christ Congregations must cultivate an environment that recognizes and actively engages their members' diverse contributions. By fostering a renewed commitment to evangelism and outreach, the Church can overcome the barriers that hinder its mission This intentional redirection toward fulﬁlling its divine mandate is not merely advisable; it is essential for spiritual revitalization within the Church community and in the broader society that is thirsting for the hope embodied in the teachings of Christ. As congregants reclaim their identities as active participants in the mission of the Church, they can collectively dismantle complacency and inertia, propelling the transformative message of the Gospel into the world. Thus, the Church must remain vigilant in its pursuit of understanding and embodying its mission, ensuring that it stands as a beacon of hope, outreach, and discipleship in a world in desperate need of spiritual renewal and guidance.

[1]Neal C Wilson, The President Calls for Renewal, Adventist Review (April 7, 1988): 12

[2]George R Knight, The Fat Lady and the Kingdom (Nampa, Idaho: Paciﬁc Press Pub Assn, 1995), 163

Adventist Church Elects Abner De Los Santos as IAD President

Abner De Los Santos as IAD President

Pastor De Los Santos has served as a General Vice President of the General Conference since 2015. Prior to that, he served as one of three vice presidents of the IAD from 2010 to 2015 and previously held the role of president of the North Mexican Union.

An ordained minister, De Los Santos holds a master’s degree in Pastoral Ministry from Andrews University and earned a Doctor of Ministry from the Inter-American Theological Seminary in 2012

A native of Mexico, Pastor De Los Santos began his ministry as a district pastor and later served in key administrative roles in his home country, including conference executive secretary, union executive secretary, and union president With more than 39 years of denominational service, his ministry includes 24 years in Mexico, 10 years at the General Conference, and 5 years at the IAD headquarters in Miami, Florida.

Effective Evangelism in Contemporary Society

In a world marked by rapid technological advancement, cultural pluralism, and spiritual skepticism, the call to evangelism remains central to the mission of the Seventh-day Adventist Church Rooted in the Great Commission (Matthew 28:19–20) and the Three Angels’ Messages of Revelation 14:6–12, Seventh-day Adventist evangelism seeks to proclaim the everlasting gospel, prepare the world for Christ’s soon return, and invite all to embrace the biblical truths entrusted to the remnant church. Eﬀective evangelism in contemporary society requires a thoughtful blend of sensitivity to cultural contexts, and innovative methods that resonate with modern audiences

Theological Foundations of Seventh-day Adventist Evangelism

Seventh-day Adventist evangelism is grounded in a distinct theological framework that shapes its approach and message. At its core is the belief in the imminent return of Jesus Christ, which compels the church to “preach the gospel to every creature” (Mark 16:15, NKJV) with urgency. The Three Angels’ Messages form the heart of Adventist evangelistic proclamation, calling people to worship the Creator (Revelation 14:7), reject false systems of worship (Revelation 14:8), and heed the warning against receiving the mark of the beast while embracing God’s commandments (Revelation 14:9–12) These messages emphasize the Sabbath as a sign of allegiance to God (Exodus 20:8–11) and the sanctuary doctrine, which reveals Christ’s high-priestly ministry in the heavenly sanctuary (Hebrews 8:1–2).

Ellen G. W hite, a foundational figure in Adventist theology, underscores the centrality of evangelism: “The work of God in this earth can never be finished until the men and women comprising our church membership rally to the work and unite their efforts with those of ministers and church officers ” (Gospel Workers, 1915, p 352)

This call highlights the collective responsibility of every Adventist to engage in soul-winning, reflecting God’s love and truth in a world darkened by sin. The theology of the Great Controversy, which frames human history as a cosmic conflict between Christ and Satan, further motivates Adventists to evangelize, as every soul is precious in God’s sight and must choose whom they will serve (Joshua 24:15).

Challenges in Contemporary Evangelism

Contemporary society presents unique challenges for Adventist evangelism. Secularism and postmodernism have fostered skepticism toward absolute truth, making it difficult to present the Bible as authoritative. The proliferation of digital media, while offering new opportunities, also competes for attention with a flood of information, often promoting values contrary to biblical principles. Cultural diversity in urban centers demands sensitivity to varying worldviews, while economic pressures and social fragmentation can make individuals resistant to spiritual conversations. Moreover, the rise of “spiritual but not religious” ideologies challenges the church to articulate the relevance of organized faith and the distinctive truths of Adventism, such as the seventh-day Sabbath and the health message

Ellen White foresaw such challenges, stating, “We are to meet the people where they are, and by true, earnest effort show them the way of salvation” (

Testimonies for the Church, Vol. 7, p. 36). This counsel urges Adventists to adapt their methods without compromising the message, engaging contemporary society with humility and relevance.

Principles for Effective Evangelism

To navigate these challenges, Adventist evangelism must adhere to several biblical and Spirit-inspired principles:

1.Christ-Centered Proclamation

The gospel of Jesus Christ His life, death, resurrection, and intercessory ministry must be the foundation of all evangelistic efforts. Ellen White writes, “Of all professing Christians, Seventh-day Adventists should be foremost in uplifting Christ before the world” (Gospel Workers, p. 156). By presenting Christ as the Savior who offers forgiveness and transformation, Adventists can connect with the universal human need for redemption, making the distinctive truths of Adventism (e g , the Sabbath, prophecy) meaningful within the context of Christ’s love

2.Relational Evangelism

In a society craving authentic connection, personal relationships are key to effective evangelism. Jesus modeled this by mingling with people, showing sympathy, and ministering to their needs (Matthew 9:36; The Ministry of Healing, p. 143). Adventists are called to build trust through genuine friendships, community service, and acts of compassion, creating opportunities to share the gospel naturally Small group ministries, Bible studies, and community outreach programs align with this principle, fostering environments where truth can be explored in a relational context

3.Contextual Relevance

Effective evangelism requires understanding the cultural, social, and spiritual needs of the audience. Paul’s approach at the Areopagus (Acts 17:22–31) exemplifies contextualization, as he connected with Athenian philosophers by referencing their culture while proclaiming biblical truth. In New York or other diverse

urban centers, Adventists must address local issues—such as health disparities or social justice while presenting the Sabbath as a gift of rest and the health message as a path to holistic well-being. Ellen White advises, “We should not expect all to receive the truth at once, but should labor patiently to lead them step by step” (Testimonies for the Church, Vol. 3, p. 38).

4.Holy Spirit Empowerment

Evangelism is not a human endeavor but a divine mission empowered by the Holy Spirit. Jesus promised, “You shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me” (Acts 1:8, NKJV). Prayer, dependence on God, and a surrendered heart are essential for effective soul-winning. Ellen White emphasizes, “The Holy Spirit alone can make our work effective” (The Desire of Ages, p. 672). Adventists must seek the Spirit’s guidance to discern when and how to share the gospel, ensuring their efforts bear fruit

5.Holistic Ministry

Adventist theology emphasizes the integration of physical, mental, and spiritual health, as reflected in the church’s health message and lifestyle principles. Evangelism that addresses the whole person through health seminars, cooking classes, or stress management workshops resonates with contemporary society’s focus on wellness. By demonstrating the practical benefits of Adventist beliefs, such as the Sabbath’s rest or plant-based nutrition, evangelists can draw people to the gospel’s transformative power (Ministry of Healing, p. 146).

Strategies for Contemporary Evangelism

Building on these principles, Seventh-day Adventists can employ speciﬁc strategies to reach contemporary society eﬀectively:

1.Digital Evangelism

The digital age oﬀers unprecedented opportunities to share the gospel Online platforms, such as social media, webinars, and Adventist media ministries (e g , Hope Channel, It Is Written), can reach global audiences Creating engaging content such as short videos on prophecy, Sabbath rest, or health can attract younger generations. For example, a series on “Finding Peace in a Stressful World” could highlight the Sabbath while addressing modern anxieties. Ellen W hite’s counsel to “ use every facility for the advancement of truth” (Testimonies for the Church, Vol. 7, p. 36) supports leveraging technology for evangelism.

2.Community-Based Outreach

Adventist churches can establish community centers offering free health screenings, literacy programs, or job training, reflecting Christ’s method of meeting felt needs (The Ministry of Healing, p 143) In New York, where economic disparities are stark, programs addressing food insecurity or mental health can open doors for spiritual conversations. Pathfinder and Adventurer clubs can engage youth, fostering values that align with Adventist beliefs while building community trust.

3.Public Evangelistic Campaigns

Traditional evangelistic series, such as Revelation seminars, remain eﬀective when adapted to modern audiences Using multimedia, interactive Q&A sessions, and relatable topics (e g , “W hat Daniel’s Prophecies Mean for Today”), these campaigns can present the Three Angels’ Messages compellingly. Collaborating with local churches ensures follow-up and discipleship, preventing new believers from dri ing away.

4.Personal Evangelism Training

Every Adventist is called to be a witness (1 Peter 2:9). Churches should equip members through training programs like the General

Conference’s “Grow Your Church” initiative or ShareHim, emphasizing skills in Bible study, storytelling, and answering objections Ellen White encourages, “Every soul is to be a light in the world” (Testimonies for the Church, Vol. 9, p. 117). Training empowers members to share their faith confidently in workplaces, schools, or neighborhoods.

5.Interfaith and Cultural Engagement

In pluralistic societies, Adventists must engage respectfully with diverse beliefs while maintaining doctrinal clarity. Hosting interfaith dialogues or community forums on topics like religious liberty or health can build bridges, allowing Adventists to share their faith naturally. For example, presenting the Sabbath as a universal gift of rest can appeal to those from other faiths or no faith, aligning with Ellen White’s call to “meet the people where they are ” (Testimonies for the Church, Vol 7, p 36)

Overcoming Objections and Skepticism

Contemporary society often views religion with suspicion, associating it with dogma or irrelevance Adventists can address these objections by:

Emphasizing Reason and Evidence: Presenting biblical prophecies, such as Daniel 2 or Revelation 13, with historical evidence can appeal to skeptics. Resources like The Great Controversy provide a framework for demonstrating the Bible’s reliability. Living the Message: A consistent Adventist lifestyle marked by Sabbath observance, health principles, and compassion serves as a powerful testimony. Ellen White notes, “The strongest argument in favor of the gospel is a loving and

lovable Christian” (The Ministry of Healing, p. 470).

Addressing Social Issues: Linking Adventist beliefs to social concerns, such as environmental stewardship (rooted in Genesis 2:15) or health equity, can make the gospel relevant to modern audiences.

Ps Rod Renee International Evangelist

ffective evangelism in contemporary society, demands a balance of faithfulness to biblical truth and adaptability to modern contexts By grounding efforts in Christ-centered proclamation, relational engagement, contextual relevance, Holy Spirit empowerment, and holistic ministry, Adventists can reach a world desperate for hope. Strategies like digital outreach, community service, and personal evangelism training equip the church to share the Three Angels’ Messages effectively. As the remnant church, Adventists are called to shine as lights in a dark world, proclaiming the everlasting gospel with love and urgency until Jesus returns May we heed Ellen W hite’s call: “The work of God on this earth will soon close Let us give diligence to make our calling and election sure ” (Testimonies for the Church, Vol 9, p 117)

Dr. Devron A. Thomas Chief Editor/ Pastor/ Apologist

Final Thought

As we conclude our exploration of evangelism and discipleship, it is essential to recognize the deep interconnectedness of these two crucial aspects of the Christian faith. Evangelism is not merely an act of sharing the Gospel; it is a heartfelt invitation to others to experience the life-transforming power of Christ. It is about extending God’s love and grace to those around us, fostering genuine relationships that can lead to spiritual awakening.

Discipleship, on the other hand, is the intentional process of nurturing and guiding those who respond to the Gospel It involves walking alongside individuals as they grow in their faith, equipping them with the tools needed to deepen their understanding of Scripture and live out their beliefs in everyday life Discipleship is a lifelong commitment, one that requires patience, love, and a willingness to invest in the spiritual development of others.

As we engage in evangelism, we must remember that our primary goal is not just to make members but to make disciples who, in turn, can share their faith and make more disciples. This creates a continuous cycle of growth and outreach that expands the reach of the Gospel Every person we encounter is an opportunity to reflect Christ’s love and teach others about His grace.

To be effective in our evangelistic efforts, we must also acknowledge the obstacles that can hinder the Gospel message, including the attitudes and actions of the Church itself. It is vital that we embody the principles of love, humility, and authenticity, ensuring that we do not become barriers to those seeking truth and connection with the divine.

Additionally, the integration of apologetics can be incredibly beneficial in our evangelism endeavors, providing a foundation for faith that answers questions and dispels doubts. As I highlighted, equipping believers with this knowledge can empower them to share their faith with confidence and clarity

Let us commit to seeking the heart of evangelism and discipleship in all that we do. May we be inspired by the examples of our leaders and the teachings of Christ, propelling us forward to not only share the Gospel but also invest in the spiritual growth of those we reach. Together, we can build a vibrant community of believers who reflect the love of Christ and carry His message of hope to the world. Let us embrace this calling with enthusiasm, knowing that our efforts can lead to eternal transformation.

Evangelism : Making Disciples July 2025

Message from the Editor

Environment for Individual Growth

Come and Adapt: Contextualizing the Method for Different Environments

Come and Be Sent: The Commissioning and Empowering of Disciples

Conclusion

Introduction

Expanding Meaning: From Good to Dangerous

Nurturing: A Nurturing: A Core Component Core

Component of Discipleship of Discipleship

A Reflection on The Great Commission

Pastor Andrew Cudjoe MA Systematic Theology

License to Theology BSc. Applied Economics

Theology

Pneumatology

Ontology

Conclusion

Apologetics:

Apologetics:

Apologetics Defined

The Need for Apologetics

Conclusion

Evangelism in the 21st Century: The Numbers Game

Introduction

The Issue at Hand

Fatal Consequences

Conclusion

Erton Köhler Elected GC President

The first South American to hold this position

Er ton Köhler Elected GC President

True Discipleship

The Church as an The Church as an Obstacle to the Obstacle to the Gospel Message Gospel Message

Understanding the Mission of the Church

Misinterpretation of Spiritual Gifts and Roles

Biblical Illiteracy

Institutionalism

Conclusion

Adventist Church Elects Abner De Los Santos as IAD President

Abner De Los Santos as IAD President

Effective Evangelism in Contemporary Society

Challenges in Contemporary Evangelism

Principles for Effective Evangelism

4.Holy Spirit Empowerment

5.Holistic Ministry

1.Digital Evangelism

3.Public Evangelistic Campaigns

4.Personal Evangelism Training

5.Interfaith and Cultural Engagement

Overcoming Objections and Skepticism

Final Thought

GET YOUR COPY