Evangelism is a word that evokes a variety of responses among those who hear it. The personal and corporate experiences people have had with it bring back both positive and negative memories. For believers, these memories in turn shape the method of evangelism that one prefers or avoids. 

In many ways, evangelism is the elephant in the room. First, there are those who favor a more traditional approach that has been passed down from previous generations of believers (e.g., Crusades, Door-to-Door, Friendships, Deeds of Kindness, Websites) [1] Next, there are those who are asking questions about these methods, based on their negative experiences, and are wondering if new evangelistic practices exist that could be adopted. The reality in my local context is that there is a divide between these two groups that has led to a stagnation where evangelistic efforts have all but stalled or ceased to exist. Newman speaks to the issue, “Our [Christians] frustration and intimidation [with historical methods of evangelism], then, lead to a condition that borders on evangelistic paralysis, or what one speaker referred to as ‘spiritual lockjaw.’”[2] The question is, how can we identify what is going on to bridge the gap between these two groups to restore the excitement and deep value in sharing Jesus with others?  

The main idea we must consider is how youth ministry is done in the local context: a bounded set. The idea of a bounded set originates from Paul Hiebert, who was a missiologist at Fuller Theological Seminary. Hiebert describes a bounded set as a human way to categorize people with essential characteristics and clear boundaries.[3] Applying the idea of bounded set to ministry, he writes, “We would stress evangelism as the major task—getting people into the category. Moreover, we would see conversion as a single dramatic event—crossing the boundary between being a “non-Christian” and being a “Christian.”[4] The environment does not foster a healthy space where evangelism can happen.

What is next? The centered set.

Instead of focusing on the boundaries, who is in or who is out, the centered set defines the goal that each person is working to reach. Hiebert describes it like this: “The set focuses upon the center and the boundary emerges when the center and the movement of the objects has been defined. There is no great need to maintain the boundary in order to maintain the set. The boundary is so long as the center is clear.”[5] In other words, each person is at a different distance from the center (i.e., Jesus), but everyone is working together to move toward the center.

Unsurprisingly, the question may come to mind, are there not boundaries in the centered set, too? The answer is yes. However, there is a difference in function. Heibert writes,

“The boundary is there. But there is less stress on maintaining the boundary in order to preserve the existence and purity of the category, the body of believers. There is less need to play boundary games and to institutionally exclude those who are not truly Christian. Rather, the focus is on the center and of pointing people to that center.”[6]

This creates an environment that encourages growth, risk-taking, and asking questions.

Hiebert speaks to the stress on growth, “Stress on growth also means that every decision a Christian makes, not only his decision to become a Christian, must take Christ into account.”[7] Thus, growth focuses the goal of making each decision to be about being like the center instead of being in or out. This changes everything.

What then are important values and practices needed to create this type of community? A holistic gospel and the practice of testimony.

Theologian René Padilla taught us a more complete view of the gospel in what he has termed, “the holistic mission [la misión integral]”.[8]  The holistic mission is described as, “…the mission that maintains the unity between the proclamation of justification by faith and the pursuit for justice, between faith and good works, between physical needs and spiritual needs, between the personal dimension and the social dimension of the gospel.” Believers need a holistic gospel that applies to all aspects of their lives, not just the spiritual.

The truth is, Jesus calls his followers to testify.[9] In a chapter called, “A Theology of Testimony,” Drury writes, “From the start, Jesus intended for his followers to testify to the good news.”[10] Thus, students should regularly experience testimony, but how?

Testimony has to be done in community. Drury points out, “A community is needed to receive a testimony. There is not a testimony without someone there to receive the testimony.”[11] She goes deeper and explains why: “An articulated narrative has the potential to be strengthened when shared within the community.”[12] Thus, the community benefits from hearing how God is present and working in each of their lives.

In summary, evangelism is beautiful; it is needed. It does not have to be something dreadful. So, if you are someone who practices more traditional methods of evangelism, may you be inspired to think creatively and compassionately about how to reach those around you. If you have been stuck like me, may this inspire a rekindling of the joy and deep value of sharing our faith in Jesus.

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[1] Malphurs, A New Kind of Church, 89.
[2] Newman, Questioning Evangelism, Introduction.
[3] Hiebert, “Conversion, Culture and Cognitive Categories,” 26.
[4] Hiebert, 27.
[5] Hiebert, “Conversion, Culture and Cognitive Categories,” 27.
[6] Hiebert, 28.
[7] Hiebert, 29.
[8] Padilla, Servir Con Los Pobres En América Latina, 30 Translated by Brian Price.
[9] Matthew 28:18-20
[10] Hontz Drury, Saying Is Believing, 99.
[11] Hontz Drury, 73.
[12] Hontz Drury, 83.

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