INCREASING EVANGELISM EFFECTIVENESS BY TRAVELERS …€¦ · increasing evangelism effectiveness by...
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INCREASING EVANGELISM EFFECTIVENESS BY EQUIPPING KEY LEADERS AT LOCUST HILL BAPTIST CHURCH, TRAVELERS REST, SOUTH CAROLINA ______________________ A Project Presented to The Faculty of North Greenville University ________________________ In Partial Fulfillment of the Requirements for the Degree Doctor of Ministry ________________________ by Stephen Henry Cannon December 2016
Transcript of INCREASING EVANGELISM EFFECTIVENESS BY TRAVELERS …€¦ · increasing evangelism effectiveness by...
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INCREASING EVANGELISM EFFECTIVENESS BY
EQUIPPING KEY LEADERS AT LOCUST HILL BAPTIST CHURCH,
TRAVELERS REST, SOUTH CAROLINA
______________________
A Project
Presented to
The Faculty of
North Greenville University
________________________
In Partial Fulfillment
of the Requirements for the Degree
Doctor of Ministry
________________________
by
Stephen Henry Cannon
December 2016
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APPROVAL SHEET
INCREASING EVANGELISM EFFECTIVENESS BY
EQUIPPING KEY LEADERS AT LOCUST HILL BAPTIST CHURCH,
TRAVELERS REST, SOUTH CAROLINA
Stephen Henry Cannon
Read and Approved by:
________________________________________
Dr. Larry McDonald, First Chair
_________________________________________
Dr. Bill Cashion, Second Chair
_________________________________________
Dr. Randy Bradley, Field Supervisor
Date __________________________
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To Julie, Natalie, Tyler, and Ruthie,
My inspiration and joy
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TABLE OF CONTENTS
Page
LIST OF TABLES . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . iix Chapter 1. INTRODUCTION Purpose . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1 Goals . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1 Ministry Context . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2 Rationale . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9 Definitions and Limitations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11 Conclusion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 14
2. BIBLICAL AND THEOLOGICAL BASIS FOR EQUIPPING KEY LEADERS TO INCREASE EVANGELISTIC EFFECTIVENESS . . . . . . . 15 Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 15 The Biblical Mandate . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . New Testament Evangelism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 17 The Model of Jesus . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20 Jesus Enlisted Leaders . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20 Jesus Equipped Leaders . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 22 Jesus Empowered Leaders . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 27 Jesus Employed Leaders . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 28
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Jesus Examined Leaders . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 29 The Model of Barnabas . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 30 The Model of the Apostle Paul . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 33 Conclusion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 39
3. HISTORICAL AND CONTEMPORARY MODELS OF EQUIPPING KEY LEADERS TO INCREASE EVANGELISTIC EFFECTIVENESS . . . . . . . . 41 Historical Developments of Evangelism Training Among Southern Baptists . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 41 C. E. Matthews Period . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 44 Leonard Sanderson Period . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45 C. E. Autrey Period . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 46 Kenneth Chafin Period . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 48 Lay Evangelism Schools . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 48
Contemporary Models of Evangelism Training Within Southern Baptist Convention . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 51 Continued Witness Training (CWT) . . . . . . . . . . . . . . . . . . . . . . 51 Description of Continued Witness Training . . . . . . . . . . 53 Evaluation of Continued Witness Training . . . . . . . . . . . 54 F.A.I.T.H – Evangelism Through the Sunday School . . . . . . . . . 56 Description of F.A.I.T.H . . . . . . . . . . . . . . . . . . . . . . . . . 58 Evaluation of F.A.I.T.H . . . . . . . . . . . . . . . . . . . . . . . . . . 63 The Net . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 66 Description of The Net . . . . . . . . . . . . . . . . . . . . . . . . . . . 68 Evaluation of The Net . . . . . . . . . . . . . . . . . . . . . . . . . . . .71
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Conclusion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 73
4. METHODOLOGY AND PROCEDURES FOR INCREASING EVANGELISTIC EFFECTIVENESS THROUGH EQUIPPING OF KEY LEADERS . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .75 Curriculum Development . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 76 Pre-Seminar Project Preparation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 78 Evangelism Training Seminar . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 80 Session One - What is Evangelism . . . . . . . . . . . . . . . . . . . . . . . 81 Session Two - How Are We Doing in the Area of Evangelism . 83 Session Three - Evangelism Training . . . . . . . . . . . . . . . . . . . . . 85 Session Four - Evangecube Training . . . . . . . . . . . . . . . . . . . . . .88 Session Five - Overcoming Objections . . . . . . . . . . . . . . . . . . . . 92 Conclusion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 97 5. PROJECT EVALUATION . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 99 Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 99 Evaluation of Data . . . . . .. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .101
Evaluation of Data for Stated Goal One . . . . . . . . . . . . . . . . . . 102 Increase Understanding of Evangelism . . . . . . . . . . . . . 102
Understanding the Model of Jesus in the Area of Evangelism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 102
Importance of Maintaining a Balance Between the Great Commission and the Great Commandment . . . . . . . . . 103 Summary of Data Relative to First Stated Goal . . . . . . . 106
Evaluation of Data for Stated Goal Two . . . . . . . . . . . . . . . . . . 106 Knowledge of Lostness Within 5-mile Locale . . . . . . . 106
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Evangelistic Effectiveness of Church and Denomination . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 108 Key Leader Personal Evangelistic Effectiveness . . . . . . 109 Summary of Data Relative to Second Stated Goal . . . . 110
Evaluation of Data for Stated Goal Three . . . . . . . . . . . . . . . . . 111 Confidence in Giving Gospel Presentation . . . . . . . . . . 111
Confidence in Moving Conversations Toward Spiritual Matters . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 113 Confidence in Overcoming Objections When Sharing Faith . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 114 Summary of Data Relative to Third Stated Goal . . . . . . 116
Evaluation of Data for Stated Goal Four . . . . . . . . . . . . . . . . . . 116 Summary of Data Relative to Fourth Stated Goal . . . . . 118
Reflections and Future Implications . . . . . . . . . . . . . . . . . . . . . . . . . . . 119 Conclusion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 120
Appendix
1. PARTICIPANT INVITATION. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .122
2. PRE- AND POST-PROJECT QUESTIONNAIRE. . . . . . . . . . . . . . . . . . . . 123 3. DETAILED SEMINAR OUTLINE. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 126 4. PROJECT GOALS. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 128 5. SESSION ONE POWERPOINT. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .129 6. WHAT IS NEW TESTAMENT EVANGELISM?. . . . . . . . . . . . . . . . . . . . .135 7. EVANGELISTIC MODEL OF JESUS HANDOUT. . . . . . . . . . . . . . . . . . . 138 8. THE PROPER BALANCE. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 141
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9. FAST FACTS ABOUT EVANGELISM HANDOUT. . . . . . . . . . . . . . . . . . 143 10. STATE OF EVANGELISM IN THE SOUTHERN BAPTIST CONVENTION. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .145 11. ANNUAL CHURCH PROFILE STATISTICAL SUMMARY 2013. . . . . 148 12. ANNUAL CHURCH PROFILE STATISTICAL SUMMARY 2014. . . . . 149 13. 15 YEAR STATISTICAL ANALYSIS OF LOCUST HILL BAPTIST CHURCH. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .150 14. KEY FINDINGS FROM MISSIONS INSITE REPORT. . . . . . . . . . . . . . . 151 15. QUESTIONS TO START AN EVANGELISTIC CONVERSATION THROUGH COMMUNITY SURVEY. . . . . . . . . . . . . . . . . . . . . . . . . . . . .152 16. STARTING AN EVANGELISTIC CONVERSATION THROUGH AN INVITATION TO ATTEND CHURCH. . . . . . . . . . . . . . . . . . . . . . . . . . . .153
17. HOW TO PREPARE A PERSONAL TESTIMONY. . . . . . . . . . . . . . . . . .154
18. SHARING THE G-O-S-P-E-L. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 157 19. 15 RESPONSES TO COMMON OBJECTIONS TO THE GOSPEL MESSAGE. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .159
20. BARRIERS TO BRIDGES. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .163 21. PRE-PROJECT QUESTIONNAIRE RESPONSES. . . . . . . . . . . . . . . . . . .172 22. POST-PROJECT QUESTIONNAIRE RESPONSES. . . . . . . . . . . . . . . . . 174
BIBLIOGRAPHY. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .176
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LIST OF TABLES
Table
1. Research Data for Statement 1. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 108
2. Research Data for Statement 2. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .109
3.!!!Research!Data!for!Statement!3.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.110!!4.!!!Research!Data!for!Statement!4.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.111!!5.!!!Research!Data!for!Statement!5.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.111!!6.!!!Research!Data!for!Statement!6.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.113!!7.!!!Research!Data!for!Statement!7.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.114!!8.!!!Research!Data!for!Statement!8.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.115!!9.!!!Research!Data!for!Statement!9.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.115!!10.!Research!Data!for!Statement!10.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.116!!11.!Research!Data!for!Statement!15.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.118!!12.!Research!Data!for!Statement!11.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.119!!13.!Research!Data!for!Statement!12.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.120!!14.!Research!Data!for!Statement!13.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.121!!15.!Research!Data!for!Statement!14.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.122!!
!!!!!!A1.!!!!PRE>PROJECT!QUESTIONNAIRE!RESPONSES.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.178!!!!!!!!A2.!!!!POST>PROJECT!QUESTIONNAIRE!RESPONSES!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.!.180!!!!!!!!
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iix
CHAPTER 1
INTRODUCTION
Purpose
The purpose of this project is to increase evangelistic effectiveness at Locust Hill
Baptist Church in Travelers Rest, South Carolina, through a process of equipping key
leaders.
Goals
Four goals have been established for this project to both provide direction and
serve in the evaluation of the project’s success and effectiveness. The first goal is to
insure that key leaders at Locust Hill Baptist Church have a proper understanding of
evangelism. For this project to be considered successful, key leaders should grow in their
capacity to properly define evangelism, their familiarity with Jesus’ evangelism model,
and in recognizing the importance of maintaining a proper balance in obeying both the
Great Commandment and the Great Commission. The mission statement of Locust Hill
Baptist Church at the time of this project was – “The Church with a Heart of Love.” As a
result, the church represented a membership that genuinely loved one another, while
making a nominal evangelistic impact on the community and world.
Whereas the first goal is aimed at the key leaders’ head, the second goal is
targeted at their heart. The second stated goal is that key church leaders develop in their
understanding of both the scope of lostness in the area around Locust Hill Baptist
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Church, and in the where the church and denomination stands in reaching those lost. To
be deemed successful, key leaders of Locust Hill must demonstrate an increased urgency
in getting the Gospel to those apart from Christ.
The third goal of this project is that key leaders at Locust Hill Baptist Church are
equipped to confidently share their faith with others. If this project is successful, key
leaders should feel more confident in giving a Gospel presentation, should be prepared to
move the conversation toward spiritual matters, and should be competent in overcoming
common objections. If the third goal is successful, the key leaders at Locust Hill would
have gained head knowledge, been moved to compassion at the heart level, and then
express this change through the using of the hands and feet for the advancement of the
Gospel.
The fourth goal of this project is personal. The project administrator desires to
personally grow in his capacity to experience greater evangelistic effectiveness by
equipping key leaders. One of the greatest joys in ministry is to see God working in the
lives of those in whom you have personally invested time. This project provides an
opportunity to learn more about and further develop an area of ministry that the project
administrator is already passionate.
Ministry Context
The physical address of Locust Hill Baptist Church is 5534 Locust Hill Road,
Travelers Rest, SC, 29690. Travelers Rest is a growing suburban community in the
northern section of Greenville County in the Upstate Region of South Carolina.
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Greenville County has a population of 474,266.1 Demographically, among individual
groups, Anglos represent 77.1% of the population and African Americans represent
18.5%. Hispanic/Latinos now make up 8.7%, an increase of 98% over the past 10 years.2
The median income for a household in Greenville County is currently $49,022,
significantly above the average in South Carolina of $44,779. The growth rate over the
past five years in Greenville County at 5.1% also outpaces the state average of 3.2%.3
Percept Group, Inc. presented the church a comprehensive demographic analysis
of the community within a five-mile radius of our church. There are approximately
22,448 people, representing 8087 households, currently living within a five-mile radius of
Locust Hill Baptist Church. The average age is 39. The average household income is
$68,225 and is projected to grow over the next five years by 7.5%. Of the 22,448, 29.8%
claim to currently have no religious preference. In other words, they claim to be
unaffiliated with any church. That represents 6,689 people. However, it is important to
note that, of the remaining 70.2% that claim religious affiliation, that number includes
those that adhere to Buddhism (135), Islam (45), Jehovah’s Witness (180), Mormons
(157), Wicca (224), Judaism (561) and Universalist (67). This represents an additional
1369 people that do not believe Jesus Christ to be the only way to salvation. In addition,
of those that claim to be affiliated with a Christian church, only 73.3% indicate that they
participate weekly in worship. A full 26.7% indicate that they participate two times a
month or less. This represents another 3842 people. So, the true number of people in a
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!1 U.S Census Bureau, 2010 Census Data,
www.quickfacts.census.gov/qfd/states/45/45045.html(assessed March 31, 2015).
2 Ibid.!! 3 Ibid.
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five-mile radius of Locust Hill Baptist Church that are actively involved in a local
congregation is only 10,548 or 46.9%. Statistically, 53.1% or 11,900 people within our
immediate area are a prospect to be invited to our church or to a saving knowledge of
Jesus Christ.4
Locust Hill Baptist Church was established in 1886, and has been a centerpiece
within the community for over 125 years. Over the past fifteen years, three pastors have
served Locust Hill. In 2001, the church called Nikki Ballew as pastor. Under the
leadership of Pastor Ballew the church reached new heights in ministry effectiveness.
The year 2007 proved to be the best statistically as Locust Hill averaged 210 in Sunday
School, 280 in worship, and took in $676,716 in tithes and offerings.5 However, in 2008
both the student minister and pastor were asked to resign and the church essentially split
in half. Sunday school attendance dipped to 148, worship to 180, and giving to $485,406.
In 2009, the church called Bill Pfister to serve as pastor. The church was at a low point
when Pastor Pfister began his ministry. Pastor Pfister worked to rebuild trust within the
congregation and to restore unity. Due to his leadership, the church began, once again,
making progress and moving forward, both numerically and spiritually. In 2014, Pfister’s
final year, the church had returned to 155 in Sunday school, 240 in worship, and
$559,681 in annual giving.6 Pfister laid a good foundation at Locust Hill prior to being
called back to serve on the mission field. Under the leadership of Pastor Pfister, the
church started an Awana ministry, a weekly food pantry, and began small group !!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!
4 Percept Group, Inc.,Vista FirstView Maker Report 2016, http://docs.www.perceptgroup.com /pg/pdf/SB-401.pdf, Study Area With Zip Codes (accessed February 9, 2016).
5 South Carolina Baptist Convention 2008 Annual: Reports and Minutes of the 188th Annual Session, 291.
6 South Carolina Baptist Convention 2009 Annual: Reports and Minutes of the 189h Annual Session, 301.!
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discipleship groups. In addition, the church served internationally in Romania, Trinidad,
and Nicaragua. Although Pastor Pfister had a good ministry at Locust Hill, when he left,
the support staff left as well. In early 2014, in addition to the pastor, the student pastor,
senior adult minister, and administrative assistant all resigned. In December of 2014,
Stephen Cannon was called to serve as pastor.
At the present time, Locust Hill is strong in some areas of ministry. Sunday
morning worship is a current strength of Locust Hill. The church exhibits a good blend of
worship music and utilizes a praise band in addition to the piano, organ, and church choir.
Greeters are in place as people enter. Bulletins are professionally arranged. The audio-
visual team is excellent. There is a good sense of unity and warmth.
Another current strength at Locust Hill is the deacon body. The deacons act as
Biblical servants, and not a governing board. The deacons visit homebound members
weekly, visit members in the hospital, and are present when church members have
surgeries. Additionally, the deacons come as a group to pray before and during the
morning worship service.
A third current strength at Locust Hill is the aforementioned Storehouse ministry.
This food pantry is a collaborative effort between Locust Hill and Mountain Hill
Community Church. This ministry is a good testimony to the community, touches lives
weekly, and encourages involvement from the church family and within the community
on a weekly basis. Currently, the Storehouse ministers to an average of fifty families each
week.
A fourth current strength of Locust Hill is the church’s heart toward sacrificial
giving to missions. Locust Hill gives a minimum of nine percent of their annual budget to
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the Cooperative Program and a minimum of three percent to the Three Rivers Baptist
Association. These amounts are in addition to other mission projects such as Camp
Marietta, community missions, and annual contributions towards six missionary families
serving internationally. In 2015, Locust Hill sent over 300 shoeboxes full of Christmas
gifts with an accompanying Gospel tract through the Operation Christmas Child
initiative. The 2016 goal for the Lottie Moon Missions offering is an all-time record of
$30,000.
A final current strength of Locust Hill is that, through the blessings of God, the
church carries no debt and owns more than ten acres of undeveloped land at the
crossroads of Locust Hill Road and Tigerville Road. These combined resources could
contribute to future growth and development. in the future.
In addition to the senior pastor, Locust Hill currently has a part-time children’s
minister, part-time music minister, part-time financial secretary, and part-time ministry
assistant. Katina Riley was called to serve as part-time children’s minister in 2009 and
provides strong programming for children in first through fifth grades. Gary Frazier was
called to serve as part-time music minister in 2012. Gary is a senior at North Greenville
University majoring in music and has demonstrated maturity in mobilizing a cross section
of the church to utilize their spiritual gifts. In December of 2015, Gary notified the
church that he would be moving on to serve at a smaller church so that he can focus on
his student teaching. The Personnel and Deacons have unanimously voted to seek a full-
time Associate Pastor of Worship and Outreach moving into 2016. Cheryl Alexander was
called to serve as part-time financial secretary in 2008 and assists the church in the area
of stewardship and finances.
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Both, the former pastor, Bill Pfister, and the interim pastor, Bill Cashion, advised
Locust Hill that an associate pastor who can assist in the areas of education and
administration could greatly benefit the church in ministry effectiveness. After careful
prayer and consideration, in March of 2015, the church called Rev. Jason Farr to serve as
the full-time Associate Pastor. Jason has over ten years experience in this capacity and
will work to take Locust Hill to new heights in the areas of education and administration.
As part of this process, the church also voted to call Apryl Rochester as part-time
Minister to Preschoolers and Julie Cannon as part-time Minister to Students. The pastor,
personnel committee, and church family felt that this would lay a solid foundation for
sustained growth in the years ahead.
While these trends are encouraging, Locust Hill Baptist Church exhibits several
key weaknesses. The overarching weakness is the current inward focus of the church
family as a whole. Over the past fifteen years, it has taken an average of nearly $60,000
in giving to witness one baptism. The year 2011 proved to be the best in this area when
the church saw 22 baptisms at $25,205 per baptism. The worst was 2009 when it took
$485,406 in giving to see a single baptism. A church-wide survey was taken in 2014 that
included the question: “The top three things that the members of LHBC want to see
strengthened are.” Among the 151 surveys taken, the number one answer to this question
was “sharing the good news of the Gospel with the unchurched.”
Currently, in nearly every area of ministry, the mindset is to minister to those that
are already part of the Locust Hill church family. Examples of this include the church
website that has not been updated for over a year, signs in the community that are worn
and outdated, the fact that the church has not created a new Sunday school class in over
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five years, and the fact that the church as a whole is cluttered and messy. In all of these
instances, the church communicates that they do not expect anyone to visit or join their
membership. Albeit unintentionally, Locust Hill is communicating that they are happy
with their current ministry effectiveness.
This lack of evangelistic focus manifests itself in various places throughout the
church body. First, Sunday school is in need of a complete restructure and revitalization.
The average weekly Sunday school attendance is 160. This is far below the potential for
Locust Hill. Currently, the primary function of Sunday school is solely teaching. For
Locust Hill to reach its full potential, Sunday school must become the Great Commission
engine of the church as a whole. Sunday school must transition to a place where reaching
and assimilating take place in addition to the teaching of the Word. Additionally, the
current administration of Sunday school is inadequate. Teachers simply record the
number of people attending the class and give it to the director on an arbitrary sheet of
paper. Proper administration and training will be vital to the revitalization of the Sunday
school ministry.
Second, Locust Hill currently lacks a strategic plan for discipleship. The church
currently has no plan in place for moving first time prospects toward becoming fully
devoted followers of Christ. Locust Hill must address the area of discipleship if they are
to reach their full potential. Specifically, the areas of new members, new believers,
assessing spiritual gifts, and mentoring additional leaders are key components in the
process.
Third, Locust Hill currently lacks a strategic plan for missional engagement. In
addition to the Storehouse ministry, the church is engaged in various other mission
8
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efforts. However, there is not a strategic group responsible for steering a church-wide
obedience to the Acts 1:8 mandate. An important area of improvement would be for an
appointed team to address the church’s current effectiveness in the four ministry locales
of Jerusalem, Judea, Samaria, and the ends of the earth. Subsequently, the team would
work to insure that all locales are engaged strategically.
An additional concern at Locust Hill Baptist Church is the current state of the
physical facilities. An audit was completed, based upon the research of Dr. Ken
Hemphill, and demonstrated that the main sanctuary reaches 80% capacity at 368.7
While the church audit showed that there is space for approximately 304 in Sunday
school at 80% capacity, much of this space is over 80 years old and bears the effects of
age. Renovation and expansion will play an integral role in the future of church growth
and development.
Rationale
The primary functions of the church can be found in the Gospel of Matthew in the
Great Commandment and the Great Commission. In the Great Commandment Jesus says,
“‘Love the Lord your God with all your heart and with all your soul and with all your
mind.’ This is the first and greatest commandment” (Matthew 22:37-38).8 In the Great
Commission, Jesus says, “All authority in heaven and on earth has been given to me.
Therefore go and make disciples of all nations, baptizing them in the name of the Father
and of the Son and of the Holy Spirit, and teaching them to obey everything I have
commanded you. And surely I am with you always, to the very end of the age” (Matthew
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!7 Ken Hemphill, Bonsai Theory of Church Growth: Overcoming Artificial Barriers to Kingdom
Growth (Greenville, SC: Auxano Press, 2011) 9-33. 8 Unless otherwise noted all Scripture references will be from the New International Version.
9
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28:19-20). In short, the body of Christ is commanded to love God, love one another, and
be compelled to love the world. If a church emphasizes the Great Commandment at the
expense of the Great Commission, the church will tend to love the Lord and care for
those inside the church, while making a nominal impact on the world as a whole.
However, if the church overemphasizes the Great Commission at the expense of the
Great Commandment, the church may impact the world, but will tend to neglect their
personal relationship with the Lord and one another. There must be a proper balance
between these two vital teachings if the church is to be effective in obeying the entirety of
Christ’s commands. Jesus further illustrates the importance of simultaneously loving
Him, one another, and the world when He expands the Great Commandment to include
one’s neighbor as found in Matthew 22:39. When in Luke 10:25-37 an expert of the law
presses Jesus as to whom qualifies as one’s neighbor, Jesus gives the parable of the Good
Samaritan to expands the Jewish ideology of neighbor as anyone in need, regardless of
background or race.
Although passionate about nearly all facets of ministry, the project administrator’s
greatest personal joy comes through leadership development by mentoring. God has
afforded this project administrator the great privilege in life of being mentored by several
great men of God including Sam Davis, Ron Jackson, and Wayne Dickard. In addition,
God enabled the project administrator to grow up in a household where both parents
served as public educators, the benefits of which were passed on both in nature and
nurture. God provided the project administrator the privilege of witnessing six young
adults that were directly affiliated with his student ministry at Northbrook Baptist Church
and East Gaffney Baptist Church go into full-time ministry. Since that time, significant
10
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personal time has been invested into each of these young leaders. There is no greater joy
in ministry than seeing God work in the lives of other leaders in whom you have
personally invested.
God has been at work in the project administrator’s life regarding this project for
the past seven years. Through a combination of field ministry experience, while serving
at both Cedar Shoals Baptist Church and now Locust Hill Baptist Church, and continued
education through doctoral work at North Greenville University, God began showing the
project administrator that one of the greatest strengths of smaller churches lies in their
inherent ability to develop leaders. In a small church model, there are not sufficient
resources to go out and hire for every ministry position. Therefore, the leadership must be
developed from within the existing membership.
Due to a lack of ministerial experience, this project administrator has been forced
to rely upon the Word of God and the Spirit of God at every step. God began working in
the project administrator’s heart regarding this project in his previous ministry
assignment at Cedar Shoals Baptist Church in Enoree, South Carolina. The Lord then
confirmed the importance of finishing this work at his current assignment at Locust Hill.
Without question, this project administrator has benefitted significantly in growth as a
leader through the opportunities available within a small church context. All of these
factors have culminated in this project.
Definitions and Limitations
The purpose of this project is to increase evangelism effectiveness through
equipping key leaders at Locust Hill Baptist Church in Travelers Rest, South Carolina. In
order for this project to be a success, key leaders must take the information they learn,
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and demonstrate an increased understanding of the importance of evangelism, an
increased brokenness for the lost in our community, and an increased capacity to share
the Gospel in their ministry context.
In Ephesians 4:11-12 Paul says, “And He Himself gave some to be apostles, some
prophets, some evangelists, and some pastors and teachers, for the equipping of the saints
for the work of ministry, for the edifying of the body of Christ.” The word “equipping” in
the Greek is katartismos and is defined as “to complete or perfect.”!It carries the idea of
making something or someone completely adequate or sufficient for something. The
basic idea is that of putting a thing into the condition in which it ought to be.9 The
Apostle Paul uses the verb form of katartizo in 1 Corinthians 1:1, when appealing for
unity within the body, “I appeal to you, brothers and sisters, in the name of our Lord
Jesus Christ, that all of you agree with one another in what you say and that there be no
divisions among you, but that you be perfectly united (katartizo) in mind and thought.10
Paul uses the verb form again in 2 Corinthians 13:11, “Finally, brothers and sisters,
rejoice! Strive for full restoration (katartizo), encourage one another, be of one mind, live
in peace. And the God of love and peace will be with you.”11 Each usage of “equip” or
katartismos demonstrates the word’s intention of bringing to completion and perfection.
Therefore, key leaders will be provided the tools and provisions necessary to increase
evangelism effectiveness within their ministry context.
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!9 James Strong, Strong’s Exhaustive Concordance of the Bible: Updated and Expanded Edition
(Peabody: Hendrick Publishers, 2009), 1676. !10 Ibid.
!11 Ibid.
12
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The word “evangelism” proves more difficult to adequately define, but the
endeavor is essential for the purpose of this paper. C.E Autry correctly contends that if
the concept of evangelism is fuzzy, plans and performance will be limited by clarity and
dedication.12 This project will utilize Lewis Drummond’s definition of evangelism when
he stated, “A concerted effort in the power of the Holy Spirit to confront unbelievers with
the truth about Jesus Christ and the claims of our Lord with a view to leading unbelievers
into repentance toward God and faith in our Lord Jesus Christ and thus into the
fellowship of His church so they may grow in the Spirit.”13
Finally, for purposes of this project, the word “key leaders” will be defined as
those leaders that serve directly under the supervision of the pastor, that minister to a
large section of the overall church family, and that have an operating budget for their area
of ministry.
The limitations of this project are as follows. While tools and provisions will be
provided to key leaders, it should be noted that time constraints will limit the number of
evangelism resources that can be included in the training portion of this project. In
addition, while there are many evangelistic training models, for purposes of this project
evangelism training models will be limited in scope to Southern Baptists only. For
purpose of this project, key leaders will be limited to the Pastor, Associate Pastor,
Director of Preschool Ministry, Director of Children’s Ministry, Director of Student
Ministry, Music Minister, Chairman of the Deacon Body, Chairman of the Personnel
Committee, Chairman of the Finance Committee, and summer interns.
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!12 C.E. Autry, The Theology of Evangelism (Nashville: Broadman Press, 1966), 13. !13 Lewis Drummond, The Word of the Cross (Nashville: Broadman and Holman, 1992), 9.
13
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The evangelism training for this project will consist of five separate sessions
including “What is Evangelism?,” “How Are We Doing in the Area of Evangelism?,”
“Evangelism Training,” “Evangecube Training,” and “Overcoming Objections.” The
process will begin with a survey given to each of the key leaders. The survey will assess
their understanding of evangelism, their current level of passion for evangelism, and their
current competency in implementing effective evangelism efforts within their ministry
context. The evangelism training will be provided to all of the key leaders in an all day
seminar format. At the end of the seminar, the same survey will be completed to
determine the effectiveness of the material presented.
This project is understood to be for Locust Hill Baptist Church in Travelers Rest,
South Carolina, but the principles used in this project may be applicable elsewhere. The
project does not claim to be all encompassing regarding every aspect of leadership
development.
Conclusion
This chapter has demonstrated that Locust Hill Baptist Church currently exhibits a
great need for an increased evangelistic fervor. While the church certainly maintains
certain strengths, Locust Hill currently requires almost 50 members and $50,000 in order
to see one person come to faith in the Lord Jesus Christ and identify with the local church
through baptism.14 Furthermore, the research has concluded that, as Jesus said in John
4:35, “I tell you, open your eyes and look at the fields! They are ripe for harvest.” With
nearly 12,000 men, women, and children separated from Jesus Christ and on their way to
hell, the church simply does not have time to waste. With the background information !!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!
14!South Carolina Baptist Convention 2015 Annual: Reports and Minutes of the 195th Annual Session, 331.!
14
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provided, and the project scope presented, the work now turns to the Biblical foundation
for equipping key leaders in order to increase evangelistic effectiveness.
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CHAPTER 2
BIBLICAL AND THEOLOGICAL BASIS FOR EQUIPPING KEY LEADERS TO INCREASE EVANGELISTIC EFFECTIVENESS
The process of equipping key leaders to spread the Good News of Jesus Christ is
a foundational element of the New Testament church. The work of Jesus Christ, while on
earth, begins and ends by emphasizing the importance of equipping key leaders. All four
Gospel accounts note that one of the first works of Jesus was to enlist key leaders to join
Him in His evangelistic endeavors (Matthew 4:18-22; Mark 1:16-20; Luke 5:1-11; John
1:35-42). Win Arn remarks, “Christ’s central desire for his disciples was that when he
was gone, they would have ingrained in their hearts and minds the conviction that the Son
of Man had come to seek and to save those who were lost”15 Greg Ogden concurs,
“Jesus’ primary strategy was that He might multiply His life in the Twelve so that there
would be more of Himself to go around.”16 Jesus’ last instructions on this earth to His
disciples are recorded in Acts 1:8 as, “But you will receive power when the Holy Spirit
comes on you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria,
and to the ends of the earth.”
In John chapter 17, Jesus is closing His earthly ministry and again emphasizes the
primary importance of equipping key leaders. Bill Donahue and Russ Robinson remark,
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!13 Win and Charles Arn, The Master Plan for Making Disciples (Grand Rapids: Baker Books,
1998), 24.
16 Greg Ogden, Transforming Discipleship: Making Disciples a Few at a Time (Downers Grove, IL: InterVarsity Press, 2003), 69.
16
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“In His final hours, Jesus prayed that the community would continue, even after He
returned to the Father.”17 John 17:4 says, “I have finished the work which You have
given Me to do.” This verse is startling for the reader that pauses to truly consider its
weight because this statement is given before Jesus went to the cross or rose from the
dead. And, in chapter 17, as Jesus is talking to God about His finished work on earth, He
never mentions one miracle or one sermon. Rather, He refers to His finished work on
earth as the men that He had invested His life and ministry into over the previous three
years. Arn adds, “In this intercessory prayer, Jesus speaks of the training He had given
these men as if it were the principal part of His own earthly ministry.18
The Biblical Mandate of Equipping Key Leaders to Increase Evangelistic Effectiveness
While the New Testament abounds with passages highlighting the importance of
equipping key leaders for the purpose of increasing evangelistic effectiveness, two key
Scriptures will serve as the foundational passages for this project. The first is The Great
Commission. These words of Jesus demonstrate that Jesus’ intention was to equip leaders
and then deploy them for service. Furthermore, The Great Commission provides the
church the blueprint for accomplishing the mission of Jesus Christ. What has come to be
called the Great Commission actually appears in the three gospels of Matthew, Mark, and
Luke. It is also mentioned in the Gospel of John, and in Acts, and is referenced in
Romans. The most well-known and complete account is the one found in Matthew 28:16-
20:
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!17 Bill Donahue and Russ Robinson, Building a Church of Small Groups (Grand Rapids:
Zondervan, 2001), 29. 18 Arn, The Masters Plan for Making Disciples, 16.
17
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Then the eleven disciples went to Galilee, to the mountain where Jesus had told them to go. When they saw him, they worshiped him; but some doubted. Then Jesus came to them and said, “All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.” The proper context for understanding The Great Commission begins in verse 18.
In verse 18, Christ declares the authority by which He issues this command. Jesse Harris
says, “This declaration of Christ’s authority echoes Daniel 7:13-14.”19 In both passages
the authority of the Son of Man passes to His community.20 In Matthew 7:29, the author
writes that Jesus “taught them as one having authority.” In Matthew 28, Christ’s authority
is reaffirmed by His resurrection.21
In order to understand this passage, it is necessary to have a basic understanding
of the grammatical structure of the sentences.22 Christ’s command is in the form of an
imperative in the main verb “make disciples” which is surrounded by three participles
(go, baptize, teach), which are used to describe what must be done to fulfill this
command.23 Ken Hemphill agrees, “The overarching concern of the Great Commission is
the “making of disciples. Only by making disciples will the church complete the work of
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!19 Timothy Jesse Harris, “Implementing a Program of Mentor Based Personal Evangelism
Training at Hillside Baptist Church, Louisville, Kentucky (Southern Baptist Theological Seminary, December 2014), 13.
20 David L. Turner, Matthew, Baker Exegetical Commentary on the New Testament (Grand Rapids: Wm. B. Eerdmans, 2008), 689.
21 John Nolland, The Gospel of Matthew, The International Greek Testament Commentary (Grand Rapids: Wm. B. Eerdmans, 2005), 1265.
!22 Gary McIntosh, Biblical Church Growth: How to Work with God to Build a Faithful Church
(Grand Rapids, MI: Baker Books, 2003), 53.
23 Craig Blomberg, Matthew. The New American Commentary, vol. 22 (Nashville: Broadman, 1992), 431.
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Christ.”24 The mission of the church, your church, my church, the church in Appalachia,
the church in Azerbaijan, the church anywhere – is to make disciples of Jesus Christ in
the power of the Spirit to the glory of God the Father.25 New Testament scholar Michael
Wilkins puts it this way, “Since all true Christians are disciples, the ministry of the
church may be seen in its broadest sense as “discipleship.” 26 New Testament scholar
Raymond Brown adds, “The sending to all nations here at the end revises the restricted
sending to the lost sheep of the house of Israel and not to the Gentiles in the middle of the
Gospel.”27
A second foundational example of Jesus calling forth leaders to carry His mission
forward is found in His summons to Peter and Andrew. As Jesus passed these men, “He
said to them, ‘Follow Me, and I will make you fishers of men.’” Harris notes, “It is
interesting that Jesus called His disciples to Himself.”28 In Judaism, traditionally, the
disciple chose his rabbi. Jesus reverses this process by selecting those He desired as
followers.29 Such a command was more typical of a prophet than a rabbi. Craig Keener
goes so far as to suggest that Jesus adopted the prophetic model for calling one’s
successor as found in 1 Kings 19:19-21.30
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!24 Ken Hemphill, Revitalizing the Sunday Morning Dinosaur: A Sunday School Growth
Strategy for the 21st Century (Nashville: B & H, 1996), 27.
25 Jim Putnam and Bobby Harrington, Discipleshift: Five Steps that Help Your Church to Make Disciples that Make Disciples (Grand Rapids, MI: Zondervan, 2013), 63.
!26 Michael Wilkins, Following the Master: A Biblical Theology of Discipleship (Grand Rapids,
MI: Zondervan, 1992), 42. !27 Brown, Raymond, An Introduction to the New Testament (New York: Doubleday, 1997), 203. !28 Harris, “Implementing a Program of Mentor Based Personal Evangelism,” 18. 29 Leon Morris, The Gospel According to Matthew, The Pillar New Testament Commentary
(Grand Rapids: Wm. B. Erdmans, 1992), 745.
19
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Jesus does add a promise to His calling. Should these two fishermen respond,
Jesus promises to make them “fishers of men.” Fishing metaphors were widely used in
the ancient Near East.31 While Jesus is issuing a call to fish for men, the question remains
as to what will be the fate of the fish that are “caught?”32 Davies and Allison suggest that
the metaphor intentionally carried a negative connotation.33 However given Jesus’
message of repentance in preparation for His coming kingdom it Harris believes it is
more appropriate to take the metaphor of “catching” in a positive sense.34 Jesus was
simply calling men who were used to gathering fish to a new profession of gathering
people.35
After these men made their decision, they were called to immediate action. As
with the Matthew 28 version of the Great Commission, discipleship is the ultimate goal
of this “fishing” expedition. Men are caught in order to obey Christ.36 Calling, following,
and discipleship are derivative from the foundation of the original Twelve.37
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!30 Craig S. Keener, The Gospel of Matthew: A Socio-Rhetorical Commentary (Grand Rapids: Wm.
B. Eerdmans, 2009), 150. !
31 Wilhelm H. Wuellner, The Meaning of “Fishers of Men” (Philadelphia: The Westminister Press, 1967), 8. !
32 Morris, The Gospel According to Matthew, 85. !
33 W.D. Davies and Dale C. Allison Jr, The Gospel According to Saint Matthew, The International Critical Commentary, vol. I (Edinburth: T & T Clark Limited, 1988), 399. !
34 Harris, “Implementing a Program of Mentor Based Personal Evangelism,” 20.
35 Keener, The Gospel of Matthew, 151. !36 Wuellneer, The Meaning of “Fishers of Men,” 230.
! 37 Nolland, The Gospel of Matthew, 180.
20
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Evangelism In The New Testament
While there are a variety of words used to depict evangelism in the New
Testament, three are particularly prominent and widely used. These three terms include,
in their verb form, euangelizo, kerusso, and marturo, and will be examined at this point
for the purpose of understanding exactly what it was that Jesus desired His disciples to
accomplish in regards to evangelism. Each of these three important terms are utilized in
the Great Commission passages found in the Gospels and Acts – euangelion in Mark
16:15, kerusso in Mark 16:15 and Luke 24:47, and marturo in Luke 24:48 and Acts 1:8.38
The basic word for “evangelism” in the New Testament is the term transliterated
into the English as “evangel” (noun) or “evangelize” (verb).”39 The prefix eu translates
into English “good,” while the word angel translates “messenger.” So, to evangelize is to
simply be a messenger of good news.40 Euangeliz, in the verb form, occurs on thirty-three
occasions in the New Testament and normally is translated as “I, myself, tell the Gospel.”
One example of this usage is found in 1 Corinthians 1:17 when the apostle Paul states,
“For Christ did not send me to baptize, but to preach the Gospel.”41 The noun form
euangeion is found seventy-six times in the New Testament and is translated “Gospel” or
“good news.” The noun form is indicative of a specific message. Michael Green notes,
“The noun form is a recognizable message which man can proclaim and believe in. It can
be called the good news of God’s kingly rule, or simply of the one who inaugurates that
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!38 Alvin Reid, Evangelism Handbook: Biblical, Scriptural, Intentional, Missional (Nashville:
B&H, 2009), 22. 39 Ibid., 24.
40 Mendall Taylor, Exploring Evangelism (Kansas City: Beacon Hill Press, 1964), 19.
41 Reid, Evangelism Handbook, 24.
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rule, Jesus.”42 Reid concurs and cites 1 Corinthians 15 when the apostle Paul summarizes
the specific message as the death, burial, and resurrection of Jesus Christ.43 Another
interesting use of this term is the expression, euangelistes, found three times in the New
Testament and translated as “evangelist” (Acts 21:8; Eph. 4:11; 2 Tim. 4:5). In addition,
the word euangelizo has come to be translated as “preach” rather than “share good news.”
This translation has led to the misunderstanding that evangelism is relegated to pastors
and other trained professionals.
The second of the words widely utilized in the New Testament to define
evangelism is the kerussein root. Primarily used in the verb form kerusso, the word
means “to proclaim in the manner of a herald.” This verb form is found 61 times in the
New Testament, and is generally referring to a proclamation of the Gospel. Perhaps the
most profound usage of kerusso is found in Luke 4:18-19 when Jesus quotes from Isaiah
61:1-2 and essentially heralds His mission. Notice that Jesus uses “proclaim freedom to
the prisoners” and “proclaim the year of the Lord’s favor.” When heralds proclaimed the
year of jubilee throughout the land with the sound of the trumpet, the year began with the
prison doors being opened and debts being released. Green says, “With this background
then, in Jesus’ own understanding of His mission, it is not surprising to find the
identification of the proclamation with the good news inherent in the Gospels.”44
The third word relative to evangelism in the New Testament comes from the
martureo root. The word martyr, in Greek, literally means witness and is someone who
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!42 Michael Green, Evangelism in the Early Church (Grand Rapids: Williams B. Eerdmans, 1970),
14.
43 Reid, Evangelism Handbook, 23. 44 Green, Evangelism in the Early Church, 60.
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gave testimony to the things they had experienced.45 Green comments, “Marturo is
primarily a legal term and was frequently used in Greek to denote witness to facts and
events on the one hand, and to truths vouched for on the others.”46 Acts 4:20 provides an
excellent example of this usage when the disciples say, “We cannot help speaking about
what we have seen and heard.”
The Model of Jesus
God the Son is the author of evangelism. R.B. Kuiper aptly comments, “Let it be
stressed that the Son of God not merely stands at the head of that class of men who are
known as evangelists, but that as an evangelist He is in a class entirely by Himself. He is
incomparable. He created the Gospel. He Himself is the central theme of the Gospel. In
the final analysis, He is the one and only preacher of the Gospel. He applies the Gospel
efficaciously by the Holy Spirit. And He Himself has no need of the Gospel.”47 Jesus not
only serves as the model evangelist, but as the model for equipping and deploying other
evangelists in order to carry forward the work of God. A.B. Bruce says, “From the
evangelic record it appears that Jesus began at a very early period of His ministry to
gather around Him a company of disciples, with a view to the preparation of an agency
for carrying on the work of the divine kingdom.”48 Jesus invested his life into these men.
He lived with them, taught them, instructed them, and corrected them.
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!45 Reid, Evangelism Handbook, 24.
46 Green, Evangelism in the Early Church, 70. 47 R. B. Kuiper, God Centered Evangelism: A Presentation of the Scriptural Theology of
Evangelism (Grand Rapids: Baker Books, 1962), 19. 48 A.B. Bruce, The Training of the Twelve (Grand Rapids: Kregel Publishing, 1971), 15.
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And, contrary to what one might expect, as the ministry of Christ lengthened into
the second and third years, he actually gave increasingly more time to the chosen
disciples rather than less. Ogden cites Jim Engli’s and Paul Zehr’s study of the Gospel of
Mark, and explains how Jesus spent 49 percent of His time with the disciples, and even
more time as He headed toward Jerusalem and the cross.49 Robert Coleman notes, “The
strategy of Jesus was clearly to invest in a relatively small number of disciples in order to
make a maximum impact.”50 A search of the Bible reveals that the total number of
devoted followers at the end of His earthly ministry numbered little more than the five
hundred to whom Jesus appeared after the resurrection (1 Cor. 15:6), and only about 120
remained in Jerusalem to receive the baptism of the Holy Spirit (Acts 1:15). Although
Jesus did minister to the masses, he primarily devoted himself to the work of a few men
in order that the masses might be won. Robert Martin notes, “Those on the inside were
less demanding of Him, but actually were most significant in establishing a movement to
reach the world. At the heart of His three year ministry was the mentoring of a few.”51
Jesus Enlisted Leaders
The first step that Jesus modeled in the process of equipping key leaders to further
evangelistic effectiveness was placing an emphasis upon their selection. Ken Davis notes,
“Jesus’ selection of the Twelve was not a haphazard or incidental process”52 Rather,
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!49 Ogden, Transforming Discipleship, 75.
50 Robert Coleman, The Master Plan of Evangelism (Grand Rapids: Baker Books, 1993), 20. 51 Robert Martin, Mentoring Guidelines for Church Planters, 2nd ed. (Budapest, Hungary: The
Alliance for Saturation, 1998), 35. 52 Ken Davis, “Mentoring Church Planters,” Journal of Ministry and Theology, volume 14 (Fall
2010), 25.
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Jesus spent all night praying about the men that God would have Him to call as His
disciples (Luke 6:12-19), and was selective and strategic regarding those he wanted to be
his closest followers (Mark 3:13). Jesus first called John and Andrew (John 1:35-40).
Andrew then brought along his brother Peter (John 1:41-42). The next day Jesus found
Philip on his way to Galilee and then Philip found Nathanael (John 1:43-51). James is
called by the Sea of Galilee (Mark 1:9, Matthew 4:21) and, shortly afterwards, Matthew
is called as Jesus passed through Capernaum (Mark 2:13-14; Matthew 9:9; Luke 5:27-
28). Michael Wilkins stresses, “This kind of calling was not found among other first
century master-disciple relationships. During this time, a would-be disciple generally
examined various masters and then enlisted himself in following the most popular or the
best-equipped master.”53 Although discipleship was a voluntary exercise with other
leaders, with Jesus, the initiative lay with His choice and call of those who would be His
disciples.54
Jesus selected men that were willing to learn, and then invested most of His
remaining life on earth in these few disciples. Jesus was not particularly affected when
many on the fringes turned and walked away from Him (John 6:66). He remained intently
focused on those he had selected. In John 17:6-9, Jesus does not pray for the world as a
whole, but rather for the few God had given him out of the world. His entire life work
depended on their faithfulness to His word (John 17:20). Coleman says, “The concern of
Jesus was not with programs to reach the multitudes, but with men whom the multitudes
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!53 Wilkins, Following the Master, 107. 54 Hengel, Charismatic Leader, 50.
25
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would follow. Men were to be his method of winning the world to God.”55 The New
Testament makes it clear that the initial objective of Jesus’ plan was to select the men that
would carry on His work when He returned to the Father. Terry adds, “Jesus worked hard
at evangelism, but He understood the concept that it is better to train ten men to do the
work than it is to do the work of ten men. Jesus knew that His time on earth was limited;
therefore, He spent a lot of time equipping the men He had selected to build His
kingdom.”56
Jesus Equipped Leaders
When Jesus’ selection process was completed, He then turned to the role of
equipping His key leaders for their evangelistic work. Jesus relied upon two primary
methods for equipping key leaders. He provided them His time and His model. The first
step in Jesus’ equipping process was that Jesus gave these men His most valuable asset
when He gave them a great deal of His time. Jesus took trips with His disciples to Tyre
and Sidon (Mark 7:24; Matthew 15:21), to the border of Decapolis (Mark 7:31; Matthew
15:29), to parts of the Dalmanutha, to the southeast of Galilee (Mark 8:10), and to the
villages of Caesarea Philippi (Mark 8:27; Matthew 16:13). He spent several months in
Perea, east of the Jordan (Luke 13:22-19:28; John 10:40-11:54; Matthew 19:1-20:34;
Mark 10:1-52) and took them aside as they made their final journey together to Jerusalem
(Matthew 20:17; Mark 10:32). Jesus primarily took these trips so that He might be alone
with His disciples in order to equip them. Coleman notes, “The time which Jesus invested
in these few disciples was so much more in comparison to that given to others that it can
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!55 Coleman, The Master Plan of Evangelism, 21. 56 Terry, John Mark, Evangelism: A Concise History (Nashville: B & H Publishing, 1994), 13.
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only be regarded as a deliberate strategy. He spent more time with His disciples than with
everybody else in the world put together.”57 Interestingly, even Jesus’ language revealed
a more intimate communication with the Twelve that He did not have with the wider
band of disciples. While the word “disciples” is found in the Gospels around 225 times,
Jesus applies this term only twice to the Twelve (John 13:35, 15:8). Instead, He called
them “my brothers” (Matthew 12:49, 28:10; John 20:17), “children” (Mark 10:24; John
21:5), and “friends” (John 15:13-15; Luke 12:4).58
The second component of the equipping process was that Jesus provided a
blueprint for His key leaders with His life and ministry. Jesus provided His disciples with
a pattern they could follow. Jesus did not just tell the Twelve what to do; He modeled
evangelism for them. Jesus provided His disciples a living example to follow. John
Baxter Brown remarks, “Jesus taught as one with authority, and passed this teaching
responsibility on to His disciples as part of their disciple making methodology.”59
Coleman adds, “The Scriptural accounts of Jesus constitute our best and only inerrant
textbook on the subject of evangelism.”60 So much of how Jesus did things was tied in to
the person of Christ. In other words, Jesus did not bring a model. Jesus was the model.
Jesus did not bring a message. Jesus was the message. As Reid notes, “We often learn
more effectively by watching others. Evangelism is caught as much as it is taught!”61
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!57 Coleman, The Master Plan of Evangelism, 37. 58 Gunter Krallmann, Mentoring for Mission: A Handbook on Leadership Principles Exemplified
by Jesus Christ (Waynesboro, GA: Gabriel, 2002), 50-55. 59 John Baxter Brown, “Evangelism: Witnessing to our Hope in Christ,” International Review of
Mission Volume 101, (April 2012): 79.
60 Coleman, The Master Plan of Evangelism, 17. 61 Reid, Evangelism Handbook, 59.
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The first characteristic of the message of Jesus was that He was purposeful. Terry
states, “Jesus came with the purpose of winning the world to saving belief in Himself.”62
Luke 19:10 illustrates this point when Jesus says, “For the Son of Man came to seek and
to save what was lost,” as does Mark 10:35 when Jesus said, “For even the Son of Man
did not come to be served, but to serve, and to give his life as a ransom for many.” Jesus
was purposeful in demonstrating the priority of evangelism. In Matthew 13:44-46, Jesus
emphasizes the fact that salvation is the greatest option available in the world and should
be pursued above all things.63 At no time did Jesus allow other tasks, no matter how
important they appeared to be, to relegate His primary purpose to the background. His
primary purpose was to win the lost to personal faith in Himself as the Son of God and
the Savior of men.”64
The second component of Jesus’ evangelistic message was that He was personal.
Terry remarks, “Jesus dealt with people personally. He did not send someone else. He
came Himself. He became one with humanity.”65 Taylor adds, “Jesus conveyed to each
person that the human personality is worth more than the accumulative value of the
material assets of the world. Jesus saw in each person the capacity to have divine life
planted within.”66 Reid also concurs, “Jesus showed unusual compassion for people. The
ordinary people were often overlooked or disdained by the Pharisees. But Jesus looked at
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!62 Terry, A Concise History, 4. 63 Reid, Evangelism Handbook, 62. 64 Roger Carswell, And Some Evangelists (Christian Focus Publications: Rosshire, Great Britain,
2005), 33. 65 Terry, A Concise History, 6. 66 Taylor, Exploring Evangelism, 55.
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them with compassion.”67 There are over forty accounts in the Gospels where Jesus
personally witnessed to someone. Jesus took time to understand humanity and speak their
language. Jesus’ evangelism was personal because He dealt with people as individuals;
His method was not a “one size fits all;” instead, he varied His approach according to the
needs of each person and their level of understanding. Matthew 9:36 provides a profound
commentary on the heart for personal evangelism by Jesus, “When Jesus saw the crowds,
he had compassion on them because they were harassed and helpless like sheep without a
shepherd.”
The third element inherent in the evangelistic witness of Jesus is that His message
was pointed. Terry remarks, “Jesus called people to salvation, but He also called them to
sacrifice and service. Jesus did not hide the cost of discipleship; on the contrary, He
offered them a cross to bear and a cup to drink (Mark 8:34-38, 10:38-39).”68 Preaching
was an important part of Jesus’ evangelism. Jesus came to preach like the Old Testament
prophets that had preceded Him. Amos Wilder says, “Jesus was a preacher not a writer, a
voice not a penman, a herald not a scribe, a watchman with his call in the marketplace
and the Temple.”69 Thorsten Prill adds, “Both the synoptic Gospels and the Gospel of
John present Jesus Christ as the Savior. Matthew 10:21-23, for example, tells us that
followers of Christ can expect to experience hatred, rejection and betrayal, but everyone
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!67 Reid, Evangelism Handbook, 64. 68 Terry, A Concise History, 6. 69 Amos Wilder, The Language of the Gospel (New York: Harper and Row, 1964), 21.
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who endures to the end will be saved. In other words, salvation is for those who are loyal
to Jesus to the end.”70
The fourth characteristic of the evangelistic work of Jesus was that He was
pervasive. Jesus touched people of every race and social class. Jesus demonstrated to His
disciples that the Gospel was meant for everyone. Jesus witnessed to Samaritans (John 4),
to women and children (Mark 10:14), to a leper (Mark 1:41), to the demon possessed
(Luke 8:26-39), to tax collectors (Luke 19:1-9), and instructed His disciples to go and
carry His witness to the ends of the earth (Matthew 28:19-20). Dave Early is particularly
insightful to this point when he says, “God is omnipotent, omniscient, and omnipresent.
When Satan wants to get at God, he knows that attacking God directly is futile. So what
does Satan do? He attacks God at His only point of “weakness.” God’s only “weakness”
is that He loves people. To attack God, Satan accuses, tempts, and deceives people.”71
The fifth element revealed in the evangelistic model of Jesus is that His ministry
exhibited power. The ministry of Christ was clearly empowered by the Holy Spirit. The
Spirit is present at His birth (Luke 1:35), at His baptism (Matthew 3:13-17), in His
temptation (Luke 4:14), in His victory over demons (Matthew 12:28), at the cross (Heb.
9:14), and in His resurrection (Rom 8:11).72 From the beginning to end, Jesus’ ministry
was permeated and empowered by the power of the Holy Spirit. In His last words to His
disciples in Acts 1:8, Jesus notifies the disciples that they will continue the work of the
Spirit as the new body of Christ, as the church. It is fitting then that “The Acts of the
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!70 Thorsten Prill, “Evangelism, Theology, and the Church,” Evangelical Review of Theology 48,
vol. 4 (October 2005): 324. 71 Early and Wheeler, Evangelism Is, 37. 72 Terry, A Concise History, 8.
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Apostles,” as it is usually titled, is not a record of the apostle’s acts. Instead, it serves as a
record of the acts of the Holy Spirit. While the apostles are scarcely mentioned, with the
exception of Peter and Paul, the Holy Spirit is mentioned over 70 times.73
The sixth characteristic of the evangelistic model provided by Jesus Christ is that
the Master was prayerful. Jesus maintained His relationship with the Father through
prayer. Jesus prayed at His baptism (Luke 3:21). He prayed before choosing His disciples
(Luke 6:12). He prayed before He fed the five thousand (Luke 9:16). He prayed before
He raised Lazarus from the dead (John 11:41-42), and He prayed in the garden before He
went to the cross (Luke 22:39-44). His first word (Luke 23:34) and His last words from
the cross (Luke 23:46) were a prayer to God. Throughout His ministry, Jesus relied upon
prayer to sustain His power for ministry.74
Jesus Empowered Leaders After Jesus had carefully selected key leaders, and equipped them by providing
them both His time and model, Jesus then empowered these men to take forward the
message they had seen and heard. Jesus empowered these key leaders in two ways. First,
He showed them the importance of giving oneself away. Second, He showed them the
importance of relying upon the Holy Spirit. Upon close examination of Jesus’ model,
those of us who are seeking to train people must be prepared to have them follow us,
even as we follow Christ (1 Cor. 11:1). The trainers provide the exhibit (Phil 3:17;
1Thess. 2:7; 2 Tim. 1:13). They will do those things they hear and see in us (Phil 4:9).
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!73 Robert Boyd, World’s Bible Handbook (Grand Rapids: World Publishing, 1991), 477. 74 Terry, A Concise History, 8.
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Jesus demonstrated His love by continually giving Himself away to these key
leaders. He gave them His peace (John 16:33), His joy (John 15:11, 17:13), the keys to
His kingdom against which the powers of hell could not prevail (Matthew 16:19), and
even His own glory (John 17:22-24).75 Perhaps John 13 provides the best picture of this
principle in action when Jesus took off His robe, wrapped a towel around His waist, and
commenced to wash the dirty feet of His key leaders. The sermon in action was clear.
Jesus loved these men so much that He was willing to give all that He had for their
benefit. The empowering statement comes in verse 14 when Jesus says, “Now that I, your
Lord and Teacher, have washed your feet, you also should wash one another’s feet.”
Jesus’ greatest gift to these key leaders was that of the Holy Spirit. There would
be no other way these disciples could carry forth Jesus’ life work when He returned to the
Father apart from the supernatural power of the Spirit. It is no wonder then, why
immediately before He was arrested, that Jesus told them of the Counselor (John
14:16,16:7), whose role it would be to convict (16:8), to guide (16:13), to bring glory to
Christ (16:14), to reveal truth (14:17, 26), and to provide God’s power (John 14:12).
Coleman says, “Jesus was God in revelation, but the Spirit was God in operation.”76 It
was for this reason that Jesus could say that it was better for him to return to the Father
(John 16:7), since through the Spirit, the limitations of Jesus being in one place were
removed. The body of Christ could proceed with the work of Christ through the work of
the Holy Spirit.
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!75 Coleman, The Master Plan of Evangelism, 62. 76 Ibid., 66.
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Jesus Employed Leaders
After the disciples were selected, sufficiently equipped, and subsequently
empowered, Jesus then sent them forth to put into practice what they had seen their
Master do. Jesus was always building His ministry for the time when His leaders would
have to take over His work and go out into the world with the redeeming Gospel. Jesus
first called the Twelve, and began to send them out on evangelistic tours (Mark 6:7;
Matthew 10:5; Luke 9:1-2). Coleman notes, “Like a mother eagle teaching her young to
fly by pushing them out of the nest, Jesus pushed his disciples out into the world to try
their own wings.”77 These key leaders were given specific instructions (Luke 9:1;
Matthew 10:1; Mark 10:6), were to offer their services at no charge (Matthew 10:8), were
to not burden themselves with excess baggage (Matthew 10:9-10; Mark 6:8-9; Luke 9:3),
and were promised that God would meet their needs (Matthew 10:10). Furthermore, they
were to go initially where they had the greatest chance of positive reception (Matthew
10:5-6).
Then, desiring to enlarge His evangelistic outreach, Jesus recruited seventy new
workers. He divided them into visitation teams of two. He challenged them with the
magnitude of their task by calling attention to the fact that the harvest is great, but the
laborers are few (Luke 10:2). These visitation teams were to go into the homes of the
people, instead of waiting for the people to come to a public meeting.78
Jesus’ final delegation came after His resurrection through numerous reminders of
the disciple’s key commission. In the upper room He said, “As the Father has sent me, I
am sending you” (John 20:21). He instructed Peter to feed His sheep (John 21:15-17).
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!77 Coleman, The Master Plan of Evangelism, 81. 78 Taylor, Exploring Evangelism, 57.
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According to 1 Corinthians 15:6, He commissioned over five hundred in Matthew 28:19-
20. And then before He ascended into heaven, His parting words were, “But you will
receive power when the Holy Spirit comes on you; you will be My witnesses in
Jerusalem, and in all Judea and Samaria, and to the ends of the earth” (Acts 1:8).
Jesus Examined Leaders
After carefully selecting key leaders, equipping them by giving them His time and
model, empowering them primarily with the Holy Spirit, and employing them to proceed
with His mission, Jesus then examined their work to look for fruit and provide further
training. Krallmann notes that Jesus equipped key leaders through a call to observation
(John 1:39), imitation (Matthew 4:19; Luke 6:40), continuation in the face of adversity
(Matthew 10:26-28), and then finally multiplication through continued instruction
(Matthew 28:19-20; John 15:16).79 Craig Ott adds, “Jesus’ training model included four
key elements: extended observation, verbal instruction, actual ministry experience, and
reflective debriefing.”80 Coleman agrees, “Jesus did not just send forth His disciples and
never check back to see how they were faring. Jesus made it a point to meet with His
disciples following their tours of service to hear their reports and to share with them the
blessedness of His ministry in doing the same thing.”81 After the twelve disciples were
sent out, they reported back to Jesus about the things they had done (Mark 6:30, Luke
9:10). Likewise, the seventy that Jesus sent out were called back to give an account for
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!79 Krallmann, Mentoring for Mission, 53-57. 80 Craig Ott, The Training of Lay Leaders in West German Free Churches: A Contextualized
Model, (Ph.D. Diss., Trinity Evangelical Divinity School, 1991), 31-51. 81 Coleman, The Master Plan of Evangelism, 91.
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their work during the visitation assignment (Luke 10:17). In fact, Luke 10:18-22 is a
victorious time as these men brought back a wonderful report that gave Jesus great joy.
Jesus’ model of post assignment examination is not an isolated incident. Jesus
also provided this type of examination for the disciples after He returned from the
transfiguration (Mark 9:17-29; Matthew 17:14-20; Luke 9:37-43), when He wanted to
teach them a spiritual lesson from the feeding of the five thousand (Mark 6:30-44;
Matthew 14:13-21; Luke 9:10-17; John 6:1-13), and when He needed to correct their
racism in Samaria (Luke 9:51-54).
The Model of Barnabas
Initially named Joseph, he was renamed Barnabas or “son of encouragement” due
to his generosity and disposition (Acts 4:36-37). Acts 11:22-24 records that Barnabas was
full of the Holy Spirit and faith, and was therefore selected by the Jerusalem church to go
to Antioch to check into the new work there among the Gentiles. Before Paul became the
great missionary to the Gentile people, it was the role of Barnabas in Acts 9:26-30 to
personally take Paul under his wing and equip him for his further work for the Lord
Jesus. Steve Ogne and Tim Roehl note, “Barnabas was willing to walk with Paul when
everyone else wanted to walk away.”82 Then, while in Antioch, Barnabas invited Saul to
join him on the leadership team so that he could continue to invest in his life. Davis says,
“Though Paul was already quite capable of publicly presenting and defending the faith
(Acts 9:20-22, 27-29), no doubt the future apostle learned many other valuable leadership
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!82 Steve Ogne and Tim Roehl, TransforMissional Coaching: Empowering Leaders in a Changing
Ministry World (Nashville, TN: Broadman & Holman, 2008), 61.
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and ministry lessons under Barnabas’ tutelage.”83 Forman adds, “Barnabas not only
spotted leadership potential in Saul, he also involved him in mission and ministry.”84
When the Holy Spirit led the Antioch church to commission its first missionary
tandem, it is noteworthy that Barnabas is listed first, most likely because he was
recognized as the team leader (Acts 13:2-3,7). Phil Newell says, “It stands to reason that
Barnabas was the recognized leader as he was the networker, the facilitator, and the one
who had introduced Paul to the Christian community.”85 What is even more interesting is
that as the book of Acts unfolds, a significant shift occurs on the leadership team such
that Luke begins to refer to “Paul and Barnabas” rather than “Barnabas and Paul.” Ogne
and Roehl to this point say, “Barnabas had seen enough of Paul’s heart and the fruit of his
labor to know when it was time to step aside and encourage his partner to exercise his
leadership gifts.”86 Davis adds, “Though the Acts text does not explicitly tell us, it seems
obvious that Barnabas, again recognizing God’s hand upon Paul and his divine gifting,
was willing to allow Paul to take the lead of the movement.”87
Barnabas then took Mark under his wing and nurtured him when Paul rejected
him as unworthy for the second missionary journey (Acts 15:36-41). Once again,
Barnabas saw past Mark’s failure to see what he could become in the power of Christ. It
is interesting that Paul of all people gave up on a person, when just years earlier, he had
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!83 Davis, Mentoring Church Planters, 38.
84 Rowland Forman, Jeff Jones, and Bruce Miller, The Leadership Baton: An Intentional Strategy
for Developing Leaders in Your Church (Grand Rapids: Zondervan, 2004), 91.
85 Phil Newell, "Re-engaging the Church in Mission through Coaching" (DMin Project, Western Seminary, 2008), 98.
86 Ogne and Roehl, TransforMissional Coaching, 63.
87 Davis, Mentoring Church Planters, 41.
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been the very person everyone had given up on. However, years later Paul would come to
realize Mark’s maturity and ministry usefulness when he called for him in his final hours
(2 Timothy 4:4). And, despite their difference of opinion regarding John Mark, Paul
continued to express his esteem for his mentor and friend Barnabas (1 Cor. 9:6; Gal.
2:13).
While the apostle Paul receives far greater attention in the New Testament, the
work and ministry of Barnabas in equipping key leaders cannot be overstated. Robert
Martin says, “By mentoring Paul and John Mark, Barnabas had a profound impact on
numerous cities and countless people throughout the ancient world.”88 Ogne and Roehl
believe, “No one had more influence in the growth of key leaders in the early church than
Barnabas. Perhaps sixty percent of the New Testament is the result of the ministry of
Barnabas.”89
The Model of the Apostle Paul
The Apostle Paul carried forth the model of his mentor, Barnabas, and of the Lord
Jesus in equipping key leaders in order to further evangelistic effectiveness. Craig Ott
states, “The Apostle Paul’s leadership training methods provide us with further insight
into the applicability of Christ’s methodology.”90 Krallman notes, “Paul both interpreted
and implemented the principles of the Master’s leadership training model by the way he
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!88 Robert W. Martin and Regional Resource Team, Mentoring Guidelines for Church Planters,
2nd ed. (Budapest, Hungary: Alliance for Saturation Church Planting, 1998), 34.
89 Ogne and Roehl, TransforMissional Coaching, 63.
90 Ott, Training of Lay Leaders, 80.
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faithfully followed the Master’s precedent.”91 Schnabel, in his authoritative work Paul
the Missionary, points out:
The coworkers who accompanied Paul on his travels participated in his missionary activities and can thus be seen as trainees, much like Jesus' disciples who had been chosen by Jesus to be with him ... and to be trained as "fishers of men" (Mk 1:17). The New Testament sources do not state explicitly that Paul surrounded himself with a circle of coworkers for the express purpose of preparing them for missionary service. This is a plausible assumption, however, as they did not simply carry out menial tasks: they were involved in the same type of activities that Paul focused on. Of the approximately one hundred names that are connected with Paul in the book of Acts and in the Pauline letters, thirty-eight are coworkers of the apostle.92
While it is clear that Paul equipped key leaders, his methodology is more
enigmatic than that of Christ Jesus for several reasons. First, we have less information
about how he specifically trained coworkers. Second, his missionary training operated in
both Jewish and Hellenistic cultures. Finally, Paul’s ministry was itinerant and often
short-term, which prevented him from establishing formal mentoring parameters.93
However, the Biblical record makes it clear that Paul’s coworkers served an integral role
as both partners in the Gospel, and continuing his work after his life work was complete.
In the New Testament, there are nine different designations the Apostle used to describe
these Gospel workers: apostle/envoy (απόστολος), companion/partner (σύντροφος),
worker (εργάτης), fellow-worker or coworker (συνεργάτης), soldier or fellow soldier
(στρατιώτης), fellow prisoner (συγκρατούµενο), servant or minister (διάκονος),
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!91 Krallman, Mentoring for Mission, 101-2. 92 Eckhard J. Schnabel, Paul the Missionary: Realities, Strategies and Methods (Downers Grove,
IL: InterVarsity, 2008), 248-49.
93 Davis, Mentoring Church Planters, 43.
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slave/fellow-slave (συναδέλφους), and brother (αδελφός).94 These descriptive terms of
affection and appreciation indicate a close and mutual relationship. Such affection is a
key characteristic of those who had been first carefully trained and then entrusted with
significant ministry.95 The historical account of Acts contains several prime examples of Paul’s ability to
equip key leaders with the goal of evangelistic reproduction. In Acts 18:9-11, the Lord
began to open the eyes of the Apostle to the potential of remaining in one place for a
significant amount of time, in order to have ample time to invest in future leaders. It was
during this season, in A.D 49, that Paul met Priscilla and Aquilla who had just arrived
from Rome. Over a period of more than eighteen months together making tents, Paul
equipped this couple such that they were able to lay the groundwork for the Gospel in
Ephesus, while Paul continued on to Jerusalem (Acts 18:18-21; 1 Cor. 16:19). While in
Ephesus, the work of Paul, in the lives of Priscilla and Aquilla, continued as the couple
then mentored and equipped a young Alexandrian named Apollos. Apollos went on to
have a significant ministry both in Ephesus and Corinth (Acts 18:27-19:1; 1 Cor. 16:1).
Recognizing the significant contribution of Priscilla and Aquilla, Paul expressed high
esteem and strong affection for them by calling them “fellow workers in Christ” (Rom.
16:4).96 Robert Logan and Neil Cole summarize the impact of Paul’s mentoring in their
lives:
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!94 Eckhard J. Schnabel, Early Christian Mission: Paul and the Early Church (Downers Grove, Ill.:
Intervarsity, 2004)1436-45).
95 Davis, Mentoring Church Planters, 44. 96 D. Edmond Hiebert, In Paul's Shadow: Friends & Foes of the Great Apostle (Greenville, SC:
Bob Jones Press, 1980), 26-28.
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These two were used of God all over the Empire for evangelistic ministry. For the first time, Paul raised up a church planting team from the harvest and for the harvest. These two went on to do the same thing, thus multiplying Paul’s efforts. Apollos, the third generation, then multiplied their efforts countless times over.97
It was on the Apostle Paul’s third missionary trip, in the central city of Ephesus,
that he implemented a teaching and mentoring strategy that would affect all of Asia
Minor.98 Because a significant portion of the New Testament involves the church at
Ephesus, and Paul stayed there longer than in any other city, some believe this to be the
most developed and helpful model of leadership training in the entire Bible.99 Acts 19:8-
10 record that Paul initially spent three months investing in public proclamation and
outreach. However, finding the synagogue audience both stubborn and unbelieving, Paul
withdrew his disciples to a rented meeting place called the “hall of Tyrannus.” There, for
five hours a day for two years, Paul invested in and trained a group of key leaders. Luke
records the fact that Paul “reasoned daily” in this new training center. This term
διαλέγοµαι implies that an interactive teaching and learning style was being used.100
During this time, thousands were reached with the Gospel message (Acts 19:20, 20:31).
R.C. Lenski notes, “Paul did not personally penetrate the entire province; clearly highly
qualified leaders were being produced to travel out into the extremities of the
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!97 Robert E. Logan and Neil Cole, Raising Leaders for The Harvest (Carol Stream, IL: Church
Smart Publishing, 1995), 16.
98 Darrel L. Bock, Acts: Baker Exegetical Commentary on the New Testament (Grand Rapids: Baker Academic, 2007), 577.
99 Bill Hull, The Disciple Making Church (Grand Rapids: Revell, 1990), 152. 100 Ulrich Becker, “Gospel, Evangelize, Evangelist” in The New International Dictionary of New
Testament Theology 2, ed. Colin Brown (Grand Rapids: Zondervan, 1971), 115.
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province.”101 F.F. Bruce concurs, “While Paul stayed in Ephesus, a number of his
colleagues carried out missionary work in neighboring cities.”102 Frank Viola offers
particularly significant insight to this point, utilizing Acts 20:4, to cite eight men that
were Paul’s coworkers at this time: Titus from Antioch; Timothy from Lystra; Gaius
from Galatia; Sopater from Berea; Aristarchus and Secundus, both from Thessalonica;
and Tychicus and Trophimus, both from Ephesus. In Viola’s estimate, these eight
apprentices could be considered the equivalent to Jesus’ twelve disciples.103
While it is clear that the Apostle Paul invested his life into equipping numerous
key leaders that would carry forth the Gospel message, Timothy and Titus are perhaps his
most fruitful protégés. In the case of Timothy, Paul recognized the importance of
equipping a successor to carry on the Gospel message after his life and ministry were
over (2 Timothy 4:1-8). Therefore, Paul invited this young growing disciple, with evident
leadership potential, to join him and Silas on their missionary journey (Acts 16:1-3).
Stacy Hoehl says, “Paul carefully selected Timothy to work with him in the ministry,
equipped him for ministerial tasks, empowered him for success, and employed him in a
challenging work.”104 William Peterson agrees stating, “Paul’s reference to Timothy as
son (1 Cor. 4:17; 1 Tim. 1:2,18; 2 Tim. 1:2, 2:1) indicates more than that he was
converted through Paul’s ministry; it also speaks of a teacher-student mentoring
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!101 R.C. Lenski, The Interpretation of the Acts of the Apostles (Minneapolis, MN: Augsburg
Publishing House, 1934), 790. 102 F.F. Bruce, Book of the Acts (Grand Rapids: Eerdman, 1988), 366.
103 Frank Viola, Finding Organic Church: A Comprehensive Guide to Starting and Sustaining
Authentic Christian Communities (Colorado Spring, Co: David C. Cook, 2009), 35-36. 104 Stacy Hoehl, Journal of Biblical Perspectives in Leadership no. 2 (Summer 2011), 32-47.
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relationship.105 As Timothy assisted and observed Paul, he grew to the point that Paul
could leave him in charge of significant leadership roles (Acts 16:3-4; 17:10, 14-15, 18:5,
19:22).
Timothy is a good example of Paul’s pattern of quickly integrating new converts
into his evangelistic teams; often giving him significant responsibilities like preaching
and teaching. Timothy is made responsible for the congregation at Thessalonica only
three years after his conversion.106 Realizing when his ministry had come to an end and
that he was facing death, Paul then asked his trusted coworker to make a commitment to
pass on his legacy of faith when he stated, “I am already being poured out like a drink
offering, and the time has come for my departure. I have fought the good fight, I have
finished the race, I have kept the faith.” (2 Tim. 4:6-7). To leave his earthly ministry
without establishing a means for its continuation would contradict his overarching
message to Timothy, which was to be strong in the preaching of the Word (2 Tim. 4:2).
He also encouraged Timothy in 2 Timothy 4:5 to “discharge all the duties of your
ministry,” thus reminding Timothy to develop his own successor in the future. In 2
Timothy 2:2, the Apostle Paul both emphasizes the importance of, and provides a
blueprint for, the process of equipping key leaders when he states, “And the things that
you have heard from me among many witnesses, commit these to faithful men who will
be able to teach others also.” This verse underscores the necessity of continually
equipping and releasing additional leaders to spread the Gospel through evangelism.
Logan and Cole remark, “This classic text reveals God’s strategy plan for leadership
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!105 William J. Petersen, The Discipling of Timothy (Wheaton, IL: Victor Books, 1980), 93. 106 Davis, Mentoring Church Planters, 63.
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multiplication.107 Leaders are to train and mentor others who are committed to train and
mentor still others (four generations in one verse – Paul, Timothy, faithful men, others
also). Krallmann aptly states, “Leaders must pass on to reliable successors the baton of
the faith as well as a passion to reach the lost. Success without successors is no true
success.”108
Whereas Timothy had a spiritual heritage through his mother and grandmother (2
Timothy 1:3-7), Titus came from a pagan Cretan background (Titus 1:5,12). Paul led
Titus to the Lord Jesus perhaps in Acts 11:25-26, and we know from Galatians 2:1 that
Titus accompanied Paul and Barnabas to the Jerusalem Conference. This is of particular
significance because Titus served as an example of a Greek uncircumcised man filled
with the Spirit, and assisting in the work of Christ. From Scripture, we see the progress of
Titus from a spiritual infant, to a brother in 2 Corinthians 2:13, to a partner and fellow
worker in 2 Corinthians 8:23. Timothy was employed with important tasks such as
carrying the “severe letter” to the church in Corinth (2 Cor. 12:18), and traveling to
Macedonia to collect funds (2 Cor. 8:6). Subsequently, Titus was employed to Crete to be
the example and pattern of what a Christian ought to be (Titus 1:5, 2:7). Titus, then in
turn, was to focus on the selection and further equipping of qualified and godly leaders
(“elders”) for the young Cretan church.
In the case studies of both Timothy and Titus, several characteristics of Paul’s
leadership training methodology emerge. First, Paul urged his coworkers and teammates
to emulate his example as he was following the selfless example of Jesus Christ (1 Cor.
4:16; Gal. 4:12; Phil 3:17, 4:9; 1 Thess. 1:6; 2 Thess. 1:6, 3:7, 9; 2 Tim. 1:13). For Paul,
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!107 Logan and Cole, Raising Leaders, 18. 108 Krallmann, Mentoring for Mission, 128.
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the central issue in equipping was always in building character and modeling Christ-
likeness. Just as in the case of Jesus, Paul didn’t give a model. He was the model. Second,
Paul’s work continued long after the initial recruitment of new leaders. Paul prayed
regularly for these men of God (2 Tim. 1:3; Philemon 4-6). The Apostle also utilized the
techniques of close association, teaching, modeling, and hands on learning experience.109
Paul’s detailed follow up letters to both Timothy and Titus are actually pastoral
“coaching” epistles in which he continued to provide wise counsel and further
instruction.110 It is clear that Paul was confident in his key leaders, due to the sufficiency
of the Word of God entrusted to them (Acts 20:32) and the Spirit of God within them
(Philemon 1:6, 2:13; 1 Thess. 5:23-24).
Conclusion
The Biblical and theological basis for equipping key leaders to increase
evangelism effectiveness is woven into the very fabric of the New Testament. Jesus
Christ clearly laid the foundation for selecting, training, empowering, and deploying a
core group of leaders that would prove vital to the future success of His ministry. The
Apostle Paul built upon this foundation of the Lord Jesus, and invested his life into
developing a key group of leaders that would literally inundate the ancient world with the
Gospel message. A thorough analysis of the Biblical record accentuates the fact that as
Paul progressed in his ministry, the Apostle’s strategy shifted from that of a player to that
of a coach. In other words, he realized that his time would best be spent training leaders
to carry forth the mission, rather than attempting to do so on his own. The link between
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!109 Schnabel, Paul the Missionary, 1443.
110 Davis, Mentoring Church Planters, 67.!
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Jesus Christ and the Apostle Paul is Barnabas. The important role that Barnabas played in
carrying forth Jesus’ original mission cannot be overstated in that he played a critical part
in the development of Paul. The Biblical record leaves no doubt that equipping key
leaders is a vital component for any leader serious about increasing evangelistic
effectiveness. Having thoroughly examined the Biblical precedent, the project will now
shift to an examination of the historical and contemporary models of equipping key
leaders to increase evangelistic effectiveness.
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CHAPTER 3
HISTORICAL AND CONTEMPORARY MODELS OF EQUIPPING KEY LEADERS
TO INCREASE EVANGELISTIC EFFECTIVENESS
The mentoring models for evangelism of the Lord Jesus Christ, Barnabas, and the
Apostle Paul, were examined in the previous chapter. The Biblical account clearly
demonstrates that these key leaders believed effective evangelism required intensive
training. In this chapter, the historical models of evangelism and evangelism training in
the life of Southern Baptists will be examined. In addition, this chapter will examine the
evangelistic background of the Southern Baptist Convention that led to the training
models prevalent in Southern Baptist life today. Finally, several Southern Baptist
evangelism-training models will be examined for strengths and weaknesses specifically
as they relate to training key leaders to increase evangelistic effectiveness.
Historical Developments of Evangelism Training Among Southern Baptists
From the birth of a new Convention in May of 1845, Southern Baptists have
considered the fulfillment of the Great Commission to be of vital importance.111 When
the Southern Baptist Convention convened for the first time in Augusta, Georgia,
delegates quickly adopted a resolution that demonstrated their driving passion by stating,
“It is proper that this Convention at once proceed to organize a Society for the
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!111 Bobby Lewis, Jr, “A Critical Investigation of C.B. Hogues Concepts of Evangelism and an
Assessment of His Impact on Evangelism in the Southern Baptist Convention,” (Ph.D. diss., Southeastern Baptist Theological Seminary, 2009), 18.
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propagation of the Gospel.”112 Lewis Drummond notes, “Baptists in the South
experienced much of their early history in the context of a profound revival era.”113
Therefore, it was only natural that the infant denomination infused an evangelistic spirit
into its very heartbeat from the beginning. However, Baptists did not have a highly
developed organizational structure in the early years. A change emerged in 1866 when
the Southern Baptist Convention instructed its Home Mission Board to put evangelism
first in its list of priorities.114 Drummond remarks, “This move was most likely the result
of the evangelistic fires that were burning across the nation as a consequence of what
historians call the “Prayer Revival of 1858.”115 In the year 1905, another important
development emerged among Southern Baptists in the area of evangelism. That year,
during the annual Convention, messengers voted to form a study commission to
implement the priority of evangelism.116 Two boards emerged from this initiative with
the intention of carrying the Gospel of Jesus Christ to both the nation and the world.117
The Department of Evangelism would eventually be created under the Home Mission
Board. From this point forward, gifted leaders would spearhead this evangelistic
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!112 Annual of the Southern Baptist Convention, Eight Hundred and Forty Five: First Session, First
Year (Nashville: Executive Committee, Southern Baptist Convention, 1845), 13.
113 Lewis Drummond, “Training for Evangelism in Southern Baptist Life,” Baptist History and Heritage 22 no 1 (January 1987), 28-29.
114 The Board for Domestic Missions would become the Home Mission Board (HMB) and presently the North American Mission Board (NAMB). The Board for Foreign Missions became known as the Foreign Mission Board (FMB) and presently the International Mission Board (IMB).
115 Lewis Drummond, “Training for Evangelism,” 29.
116 Chuck Kelley, “A Theological-Historical Look at Revivalism in the SBC,” Search 20 (Spring 1990), 29.
117 Bobby Lewis, Jr, “A Critical Investigation of C.B. Hogues Concepts of Evangelism,” 29.
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endeavor, each of which would bring his personal concepts of evangelism to bear on the
Convention.
With the inception of the Department of Evangelism, the Home Mission Board
turned its main focus from practicing evangelism exclusively through church planting, to
implementing evangelism through revivals and the Sunday Schools of local
congregations.118 The first Secretary of Evangelism for the Southern Baptist Convention
was W. W. Hamilton (1906-09, 1918-21). Weston Bruner (1910-17), Oscar Eugene
Bryan, Sr. (1921-24), and Ellis A. Fuller (1925-28) followed Hamilton.119 Due to a
financial scandal in 1928, the Department of Evangelism was dissolved.120 The
Department of Evangelism was eventually reinstituted in 1936, and was led by Roland Q.
Leavell (1936-41). A new understanding of the secretary's role immediately began to
emerge. The secretary focused more on the development and implementation of strategies
and programs to encourage evangelism across the denomination, rather than solely as an
evangelist or organizer of other evangelists.121 Following several tumultuous years during
World War II and the short term of Fred Easthan (1944-46), a new evangelism secretary
named C. E. Matthews (1947-55) emerged as the leader of a new era.122
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!118 Charles S. Kelley, “Back to the Future: An Analysis of Southern Baptist Evangelism,” The
Theological Educator 51 (Spring 1995), 149-151. 119 Ibid., 4.
120 Robert A. Baker, The Southern Baptist Convention and Its People: 1607-1972 (Nashville:
Broadman Press, 1974), 394.
121 Charles S. Kelley, Jr., "An Investigation of the Changing Role of the Revival Meeting in the Southern Baptist Program of Evangelism, 1947-1980" (Th.D. diss., New Orleans Baptist Theological Seminary, 1983), 20.
122 Annual of the Southern Baptist Convention, Nineteen Hundred and Forty-Seven: Ninetieth
Session, One Hundred Second Year (Nashville: Executive Committee, Southern Baptist Convention, 1947), 660.
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C. E. Matthews Period
C.E. Matthews began his leadership tenure by instantly presenting and promoting
his personal program of evangelism to the Southern Baptist Convention.123 This marked
the first time in its over one hundred year history that the Convention adopted a specific,
denomination-wide program of evangelism. Matthews’ book, The Southern Baptist Plan
of Evangelism, emerged as a classic and many churches thrived as they implemented his
ideals. Matthews’ plan was clearly to develop a group of key leaders to carry forth the
evangelistic endeavor, both regionally and within the local church. Matthews’
biographer, C. E. Wilbanks, summarized this original vision as Matthews shared it with
the Baptist General Convention of Texas:
I. Organizational • An employed Secretary of Evangelism in the state to supervise the program • An associational chairman in every association to supervise the work of
evangelism on an associational level • An evangelism church council in every church to plan and direct evangelism on
the church level II. Promotional • A statewide evangelism conference each year • An annual simultaneous revival crusade in every association124
All ordained Southern Baptist ministers actively serving at the time received a
free copy of Matthews’ significant work. Kelley asserts, “The entire convention was
saturated repeatedly with a relatively simple plan, assigning each component of Southern
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!123 C.E.Wilbanks, What God Hath Wrought Through C.E. Matthews (Atlanta: Home Mission
Board, 1957), 110. 124 Ibid., 32-33.
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Baptist life a role to play in reaching the lost. The result was the greatest period of growth
in the history of the denomination.”125 Baptisms increased from 256,699 in 1945 to
416,867 in 1955. During that decade, Baptist churches grew four times faster than the
general population.126 In his dissertation on Matthews, Don Wilton explains, “Within
nine years he had effectively planned, promoted, and implemented a convention-wide
strategy for mass and personal evangelism.”127
Leonard Sanderson Period
After C.E. Matthews suffered a heart attack in 1955, Leonard Sanderson was
elected by the Home Mission Board as the new national leader in the area of
evangelism.128 While the emphasis on revival evangelism and simultaneous crusades
certainly continued, Sanderson suggested a more balanced program of personal and mass
evangelism.129 Leavell points out, “Sanderson began to move the program of evangelism
from strictly revivalism, to a balanced approach emphasizing both mass and personal
evangelism.”130 While Southern Baptists had always noted the value of personal
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!125 Charles Kelley, How Did They Do It? (New Orleans: Insight Press, 1993), 34 -35.
126 Lewis Drummond, Training for Evangelism in Southern Baptist Life, 30.
127 Donald Wilton, “A Critical Investigation of Charles Everett Matthews’ Concepts of Evangelism and an Assessment of His Impact Upon the Southern Baptist Program of Evangelism” (Th.D. diss., New Orleans Baptist Theological Seminary, 1986), 11.
128 John Caylor, “Dr. Sanderson Takes Helm in Evangelism,” Home Missions 27 (February 1956),11.
129 Charles Kelley, A Theological-Historical Look at Revivalism in the SBC, 36
130 David Earl Leavell, “A Critical Investigation of Cassius Elijah Autrey's Concepts of Evangelism and an Assessment of His Impact Upon the Southern Baptist Program of Evangelism” (Ph.D. diss., New Orleans Baptist Theological Seminary, 1992), 37-38.
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witnessing, Sanderson placed an added emphasis on this evangelistic method. Following
a meeting on this subject with Sunday School Board personnel, he was asked by J. E.
Lambdin and J. N. Barnette to publish study course books dealing with evangelism for
the Training Union and the Sunday School programs of the denomination.131 Sanderson
asserted, “The won ones are learning to win others.”132 In harmony with the greater
emphasis on personal soul-winning, Sanderson organized a “Soul-Winning Commitment
Day” on the first Sunday in January of 1958. During this time, a personal commitment to
reaching the world for Christ was becoming more of a priority for Southern Baptists. A
writer in the Annual of the Southern Baptist Convention reported upon this emphasis:
Soul-Winning Commitment Day was observed in the churches January 5, 1958. The slogan was “Every Baptist Committed to Soul-Winning.” More than half a million of our members made commitments on that day. The statewide Evangelistic Conferences have as their theme for 1958, “Every Christian's Job.” Much of the promotion material to be distributed throughout the year deals with personal soul winning.133
!!C. E. Autrey Period
In 1959 the Home Mission Board hired C. E. Autrey to head the Department of
Evangelism.134 Serving for ten years in this post, Autrey occupied the post longer than his
predecessors. Autrey continued to emphasize personal and mass-evangelism as had those
he followed. However, Autrey introduced a new evangelistic strategy to Southern
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!131 Ibid.
132 Leonard Sanderson, “Let's Go Forward in Evangelism,” Home Missions 27 (April 1956), 10.
133 Annual of the Southern Baptist Convention, Nineteen Hundred and Fifty-Eight: One Hundred
First Session, One Hundred Thirteenth Year (Nashville: Executive Committee, Southern Baptist Convention, 1958), 237.
134 Jim Newton, “Those Evangelistic Southern Baptists,” Home Missions 32 (February 1961), 7.
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Baptists. He called this new approach cultivative evangelism. Cultivative evangelism
encouraged a personal evangelist to establish a relationship with another person prior to
witnessing, so that, by getting to know the person’s need(s), the personal evangelist could
make the Gospel more personal and relevant.135 Autrey explained his shift in evangelistic
emphases. He wrote, “The principles of New Testament evangelism do not change, but
methods or applications need to change to meet needs of each generation.” He would also
contend, “We should not emphasize less mass evangelism, but we should place stronger
emphasis on perennial evangelism. . . . We shall train and lead teachers and officers to
win souls. We are placing more emphasis on a week-by-week witnessing.”136 Although
Autrey believed this program to be his greatest contribution to evangelism, one could
argue his greatest contribution was the measured growth that resulted from his leadership
of the churches in the Convention.137 Hamblin describes, “During his tenure, there were
over 8,000,000 additions to Southern Baptist churches, including 3,748,000 baptisms.
The net gain in membership was over 2,000,000 people.” Autrey's contributions and
leadership left a distinct mark on the evangelistic work of Southern Baptists.138
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!
135 For a further discussion and understanding of cultivative evangelism, see C. E. Autrey, The Theology of Evangelism (Nashville: Broadman, 1966), 113-114; Kelley, How Did They Do It: The Story of Southern Baptist Evangelism, 42—44; and McLarry, The Handbook on Evangelism, 31.
136 C.E. Autrey, “Evangelism During the Decade of the Fifties,” Quarterly Review 22 (January, February, March 1962), 73.
137 Matthew Burton Queen, “A Theological Assessment of the Gospel Content in Selected Southern Baptist Sources,” (Ph.D. diss., Southeastern Baptist Theological Seminary, 2009), 143.
138 Robert L. Hamblin, “Home Mission Board Influence on Southern Baptist Evangelism,” Baptist History and Heritage 22 no. 1 (1987), 24.
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Kenneth Chafin Period
In 1970, Kenneth Chafin assumed leadership in the Department of Evangelism.
During Chafin's tenure, there was a marked transition within the Southern Baptist
Convention in regards to evangelism strategies. Chafin emphasized personal evangelism
more than the previous methods employed by the Home Mission Board. Bobby Lewis
says, “Though he would recognize the primary emphases in Southern Baptist evangelism
prior to his tenure, Chafin would make a dramatic break with the denomination’s
evangelistic traditions.”139 Chafin was quick to share his passion for personal evangelism
and the need to properly prepare the laity for such work: “One area in which I feel we
must do a great deal is in equipping the lay people in the churches to do evangelism. We
need to begin to take more seriously the potential of the laity in evangelism.”140 Chafin's
plan proved both successful and sustainable. Terry reports, “In 1972 Southern Baptist
churches reported 445,725 baptisms, the highest total in Convention history.”141
While the number of baptisms certainly increased under the leadership of Chafin,
it should be noted that this statistical increase did not occur in a vacuum. Kelley notes,
“The Jesus Movement sweeping the country at that time should also be considered as a
significant factor in the statistical gain.”142 Alvin Reid adds, “One might argue that the
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!139 Bobby Lewis, “A Critical Investigation of C.B. Hogue’s Concept of Evangelism,” 43.
140 Kenneth Chafin, “Facing a New Decade,” Home Missions 41 (February 1970), 7.
141 Terry, Evangelism: A Concise History, 188. 142 Chuck Kelley, “A Theological-Historical Look at Revivalism in the SBC,” Search 20 (Spring
1990), 29.
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spiritual tides during the Jesus Movement aided in the success of WIN schools and not
vice-versa.”143
Lay Evangelism Schools
In order to implement his vision, Chafin led the department to design a new
program, called the Lay Evangelism Witness Plan, to train the laity to become personal
evangelists.144 His Lay Evangelism School stands as the first Southern Baptist witness-
training model developed and implemented by the Home Mission Board.145 In order to
present the Gospel, the LES incorporated a trainee's personal testimony of faith in Christ
and a Gospel tract. Kelley remarks:
The process involves ten hours of training and includes brief lectures, individual and small group activities, and at least one evening of actual evangelistic visitation. Participants are taught to share their personal testimonies and explain how to become a Christian by reading through a witnessing booklet (tract) with a prospect. The school itself is followed up by a weekly visitation program lasting ten weeks, and includes brief witness training each week.146 !
LES, through WIN, utilized four objectives in order to revitalize Southern Baptist
churches through personal evangelism. The Teacher’s Manual stresses: “Every person
who participates in WIN should have four objectives: 1. To share a personal testimony of
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!143 Alvin Reid, “The Effect of the Jesus Movement on Evangelism in the Southern Baptist
Convention,” Baptist History and Heritage 30 no 1 (January 1995): 45 - 6. 144 Hamblin, Home Mission Board Influence on Southern Baptist Evangelism, 24. 145 All references to Lay Evangelism School will be indicated as LES, unless otherwise noted.
Witness Involvement Now, or WIN, takes its name after the title of the witness training model's student manual; however, WIN refers to more than just this training plan. The designation of WIN includes a number of programs that either stemmed from or were associated with it. For example, Lewis Drummond explains that emerging out of WIN came a youth version entitled WOW schools (Win Our World), as well as the LES program (Lay Evangelism Schools), which he describes as “a longer- term training period without quite the intensity as the every-night schedule of WIN.” Drummond, “Training for Evangelism in Southern Baptist Life,” Baptist History and Heritage 22 (January 1987): 32.
146 Kelley, How Did They Do It?, 11.
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his experience with Christ with a non-Christian; 2. To clearly communicate the truth of
the Gospel of Christ to a non-Christian; 3. To daily experience a full and meaningful life
and grow in Jesus Christ; and 4. To make witnessing part of a daily lifestyle in Jesus
Christ.”147
Overall, LES served Southern Baptists as a viable witness-training model that
both presented their understanding of the Gospel, and yielded favorable results.148 While
churches no longer utilize the LES training model, the program served as the pattern for
subsequent Southern Baptist personal evangelism programs and training. In addition, the
tracts associated with current Southern Baptist witness training models trace their origin
to the publication and content of LES’s How to Have a Full and Meaningful Life tract.149
While LES provided Southern Baptists with a much-needed thrust in personal
evangelism training and practice, it was not without a few significant weaknesses. The
first weakness derived from the amount of actual training provided. The limited ten hours
of training in personal witnessing during the focal period of LES did not seem to produce
a pattern of lifestyle witnessing, which became permanent for the school’s participants.150
In many cases, LES leaders within local churches may have failed to offer continued
weekly training in practical witnessing techniques, as was recommended throughout the
ten weeks following the initial coursework. Paris Floyd comments, “Having finished only
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!147 Witness Involvement Now: Teacher’s Manual, rev. ed. (Alpharetta: Home Mission Board,
1996), 11. 148 Queen, “A Theological Assessment of the Gospel Content in Selected Southern Baptist
Sources,” 151. 149 Ibid., 152. 150 Kelley, How Did They Do It?, 78.
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the ten hours of initial training, they considered the school completed.”151 This lack of
sustained guidance would impact negatively the evangelistic confidence and the overall
effectiveness of the newly trained witnesses.
Another notable weakness became apparent in the visitation strategy of LES.
Kelley writes, “Many churches found that attendance dropped significantly on the night
for visitation. People were more willing to be trained than to engage in what they had
been trained to do.”152! “Training without sufficient experience,” Kelly rightly concludes,
“seldom produces permanent changes in attitudes or behavior.”153 Commenting on this
!perceived weakness, Floyd adds, “Although the program was used widely across the
Convention, the desired result of perpetually increasing baptisms was not achieved.”154
Contemporary Models of Evangelism Training Within Southern Baptist
Convention
Having examined the historical developments among Southern Baptists in the
areas of evangelism and evangelism training, it is appropriate at this point to examine
three significant contemporary evangelism-training programs that incorporate an
equipping component. These programs represent contemporary attempts to bring the kind
of approach we see in the life of Jesus, Barnabas, and the Apostle Paul to the field of
modern evangelism training. At the end of each of the three reviews, each program will
be evaluated based on its relative effectiveness in increasing evangelism effectiveness
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!151 Floyd Alan Paris, “A Church Growth Analysis of Continuing Witness Training in Selected
Southern Baptist Churches," Ph.D. diss. (Mid-America Baptist Theological Seminary, 1997), 11.
152 Kelley, How Did They Do It?, 78. 153 Ibid. 154 Paris, “A Church Growth Analysis,” 10.
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through equipping key leaders. The three programs that will be evaluated are Continuing
Witness Training, FAITH: Evangelism Through the Sunday School, and The Net.
Continued Witness Training (CWT)
Kenneth Chafin left the Home Mission Board after serving for three years. In
1973, C. B. Hogue succeeded him as the Director of the Evangelism Section. Due to the
popularity and effectiveness of James Kennedy’s Evangelism Explosion, many Southern
Baptist pastors began to request a similar witness-training model that was more Southern
Baptist in its orientation.155 The Evangelism Department explored the possibilities of
fulfilling that request. In addition to the numerous requests from pastors, great concern
arose from within the Board concerning the decline in baptisms. In order to re-energize
the denomination’s program of evangelism, the Home Mission Board’s leadership
proposed the development of a new witness-training model. From 1978-1980, Hogue and
Howard Ramsey led a task force to develop a Southern Baptist brand of Evangelism
Explosion.156
At the end of Hogue’s tenure, the Home Mission Board piloted Continuing
Witness Training seminars that involved 165 churches representing thirty state
conventions.157 A year later, in 1982, the Home Mission Board released CWT publicly.
CWT resulted in tremendous success and notoriety within the Convention. Lewis
Drummond claims, “CWT has probably been the most successful of the training
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!155 Kelley, How Did They Do It?, 49. 156 Terry, Evangelism: A Concise History, 188.
157 Annual of the Southern Baptist Convention, “Home Mission Board Report,” (1982), 122. All references to Continued Witness Training will be indicated as CWT, unless otherwise noted.
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programs in evangelism among Southern Baptists up to the present time.”158 Queen adds,
“CWT’s substantially long tenure of use by Southern Baptist churches and seminaries
attested to this fact.”159
Ronald W. Johnson, former Home Mission Board Editor of the Evangelism
Section, describes CWT as “an apprenticeship approach to learning to share the Gospel
message.”160 Drummond describes the overall approach of the CWT strategy as simple in
its composition. He explains, “A leader, usually the pastor, becomes ‘certified’ by
intensive training at a regional center. He or she can then begin training the laity on a
local church level. They are in turn certified, and they can thus train others that then leads
to their certification—and on and on.”161
A Description of Continuing Witness Training
The “Model Presentation” lies at the heart of CWT. This “Model Presentation” is
comprised of two forms within the training manuals and a third in its corresponding
Gospel booklet. The CWT training manuals refer to the first of these forms as the basic
outline. The primary points of the outline include:
I. Introduction A. Family B. Interests C. Religious Background D. Exploratory Questions
II. Gospel
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!158 Drummond, “Training for Evangelism in Southern Baptist Life,” 32. 159 Queen, “A Theological Assessment of the Gospel Content in Selected Southern Baptist
Sources,” 156. 160 Ronald W. Johnson, “An Evaluation of the Home Mission Board Programs of Evangelism in
Local Churches,” 15. 161 Drummond, “Training for Evangelism in Southern Baptist Life,” 32.!!
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A. God’s Purpose B. Our Need C. God's Provision
D. Our Response
III. Leading to a Commitment A. Commitment Questions B. Clarification C. Prayer
IV. Immediate Follow Up.162
An apprentice’s memorization of this basic outline fulfills the requirement to receive
certification in CWT. Chuck Kelley praises the Home Mission Board for its
improvements in methodology when compared with WIN. He states, “WIN trained
participants to witness by using a tract, which summarized the Gospel. Participants in
CWT were trained to witness by memorizing a presentation of the Gospel. The growing
sophistication of the training methodology produced a more sharply defined explanation
of the Gospel.”163 Queen notes, “This more sharply defined explanation of the Gospel
articulates a clear conceptualization of Southern Baptists' presentation of the Gospel
message.”164
The training manuals also present an alternative version of the “Model
Presentation,” known as the dialogue outline. This dialogue form of the “Model
Presentation” consists of mock conversations between fictional characters named Bob
Meades, Jack Peck, Peggy Simmons and Ann Bolton. These mock conversations provide
examples of ways apprentices present and respond with the core content of the “Model !!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!
162 Continuing Witness Training: Apprentice Manual (Atlanta: Home Mission Board, 1982, reprint, 1995), 171-174.
163 Kelley, How Did They Do It?, 160.
164 Queen, “A Theological Assessment of the Gospel Content in Selected Southern Baptist
Sources,”158.
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Presentation” outline to unbelievers interested in hearing and/or accepting the Gospel.165
The manuals include a session entitled “Dealing with Objections and Questions” to offer
examples, through the fictional characters, of ways to respond to unbelievers who
respond with negativity or criticism.
Evaluation of Continuing Witness Training
CWT and its “Model Presentation” possess noticeable strengths and weaknesses
in regards to equipping key leaders to increase evangelistic effectiveness. From a strength
perspective, CWT addressed several of the weaknesses of LES. Ten hours of training in
one week, along with one night of visitation, were replaced by thirteen weeks of training
with built-in visitation. In CWT, one hour was spent in the classroom followed by one
hour of visitation and thirty minutes to share in report time. Hogue and his colleagues had
answered the cry for “a more comprehensive witnessing process.” Moreover, as Kelley
suggests, “Sending people out to share their faith several times with someone who knows
how to witness is a greater help in developing confidence than a classroom program can
provide.”166 Another notable strength of the program was the certification process. Lewis
says, “This seemed to be an attempt to curtail the aforementioned problems concerning
improper or inconsistent implementation that plagued previous evangelism programs.”167
According to Joe Ford, “Dr. Hogue fully supported certification. It didn't matter who you
were or what you had accomplished. In order to do this effectively, you couldn't say,
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!165 The presentation of this dialogue form can be found in Continuing Witness Training:
Apprentice Manual, 177-185 and Continuing Witness Training: Equipper Manual, 27-36. 166 Kelley, How Did They Do It?, 80-81. 167 Lewis, 129.
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‘Well I've read it,’ or ‘I know about all that.’ You had to walk through the process.” Ford
explains,
Certification was important. Especially the early certification, I think, was critical. You can't start something and not hold the line in having to be uniform. It would have all kinds of holes in it . . . . It doesn't matter what you write and develop as program, people are going to change it anyway. If you don't at least make them go through what you ask them to do and ask them to stay true to that, you might not recognize it in a few years.168
The primary weaknesses of CWT relate directly to its primary strength. The new
program certainly proved to be more comprehensive in equipping key leaders to increase
evangelistic effectiveness through the certification process and subsequent training. The
difficulty arose in the fact that many church members simply were not willing to
participate in a thirteen-week program involving two and one half hours of their time
each week.169 Likewise, the extensive memorization requirements scared away many
potential participants. It may be argued that these concerns indicate a problem in the
commitment level of potential trainees more than a weakness in the actual program.
However, despite this weakness, CWT had a significant impact on many SBC churches.
FAITH: Evangelism Through the Sunday School
After using Evangelism Explosion for three years, First Baptist Church Daytona,
Florida, developed its own program of evangelism. Due to their practice of evangelism
through Sunday School and its preference for a Baptist brand of evangelism, the church’s
ministry shifted from Evangelism Explosion to a blend of Sunday School and evangelism
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!168 Ford, Telephone Interview conducted by Bobby Lewis, December 9, 2008. 169 Lewis, 129.
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training.170 They referred to this ministry endeavor as Evangelism and Sunday School, or
E/S.171 As E/S became more successful, LifeWay Christian Resources, formerly the
Sunday School Board, began the necessary process to adopt and develop it into an
educational evangelism program.172
Alarm spread across the Convention when Annual Church Profile reports from
1980-1996 revealed some startling figures. Leaders of the Baptist Sunday School Board’s
Church Growth Group found that, while the United States population and Southern
Baptist church membership had increased fifteen percent in those sixteen years, Southern
Baptist Sunday school enrollment had only grown eleven percent, Sunday School
attendance had increased by only three percent, and Southern Baptist baptisms had
decreased twelve percent.173 The North American Mission Board sought to address the
problem of decreased baptisms by reexamining the CWT model. In its 1998 report at the
annual Convention, the North American Mission Board stated that it would rebuild CWT,
as well as develop “new training and equipping tools for Southern Baptists to
intentionally share the good news of Jesus Christ.”174 However, this data also concerned
LifeWay Christian resources, which was under the leadership of Jimmy Draper, Jr. Under
Draper's leadership, LifeWay adopted and adapted First Baptist Daytona's E/S program
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!170 Queen, “A Theological Assessment of the Gospel Content in Selected Southern Baptist
Sources,” 161. 171 Bobby H. Welch, Evangelism through the Sunday School: A Journey of FAITH (Nashville:
LifeWay, 1997), 26. 172 Queen, “A Theological Assessment of the Gospel Content in Selected Southern Baptist
Sources,” 162. 173 Welch, Evangelism through the Sunday School, 22. 174 Annual of the Southern Baptist Convention, "North American Mission Board Report," (1998),
218.
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because it blended Sunday School with evangelism. As a result, FAITH: Evangelism
through the Sunday School was created.175
LifeWay chose Bobby Welch, First Baptist Daytona's long-tenured pastor, as
FAITH's spokesperson. Although no longer at First Baptist Daytona, Welch became the
Strategist for Global Evangelical Relations for the Southern Baptist Convention’s
Executive Committee in 2007.176 In January 1998, “FAITH launched at First Baptist,
Daytona, Florida, where 28 originator churches were trained. A total of 5,572 people,
representing 1,592 churches, participated in the FAITH evangelism strategy training
through September 30,1998.”177 From that time, the number of churches, trainees, and
clinics continued to grow. LifeWay reported that over 8,848 churches used FAITH, more
than 422,400 trainees had been certified, and 509 FAITH clinics had been conducted
through 2007.178
A Description of FAITH
In the foreword of A Journey in FAITH, James T. Draper states, “This clear,
simple, straightforward means of incorporating Sunday School and evangelism together
is the way God will use to lead us to our greatest years of growth in Bible Study and
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!175 Welch, Evangelism through the Sunday School: A Journey of FAITH, 25-26. All references to
FAITH: Evangelism through the Sunday School will be indicated as FAITH unless otherwise noted. 176 Queen, “A Theological Assessment of the Gospel Content in Selected Southern Baptist
Sources,” 163. 177 Annual of the Southern Baptist Convention, "LifeWay Christian Resources Report," (1999),
240. 178 This statistical data was compiled from Annual of the Southern Baptist Convention, "LifeWay
Christian Resources Report," (1999), 240; (2000), 209; (2001), 194; (2002), 185; (2003), 156; (2004), 172; (2005), 200; (2006), 231; and (2007), 154.
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evangelism.”179 The original FAITH curriculum consisted of sixteen weekly sessions. In
2007 the program was revised and shortened to twelve sessions. This assessment will
focus on the original sixteen-session model and note the 2007 changes in the evaluation
portion of this review.
Each FAITH session is divided into team time, teaching time, visitation time, and
celebration time.180 During the teaching time, participants memorize an outline that they
will utilize during in-home visitation. The outline presents a potential sequence for a visit
and possible topics for getting the conversation started with the prospect. The outline also
includes a clear Gospel presentation based upon the letters in the word FAITH. Each
week, the students learn a portion of the outline until they are able to recite it in its
entirety from memory. At the conclusion of the teaching time, students are given a home
study assignment by the facilitator. These assignments generally consist of reading a
section of their student manual, and memorizing an additional portion of the FAITH
outline.181 During the teaching time, a facilitator presents the FAITH outline and
demonstrates how to make an evangelistic visit utilizing lecture, power point, and video
presentations. In addition, each student is expected to develop and practice a Sunday
School testimony highlighting the benefits of their involvement within a Sunday School
class. Finally, each participant is instructed on how to develop and present a brief
evangelistic testimony.182
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!179 Bobby Welch, Doug Williams, and David Apple, A Journey in FAITH: facilitator guide
(Nashville: Lifeway Press, 2002), vii. 180 David Apple and Doug Williams, FAITH Director’s Administrative Guide (Nashville: Lifeway
Press, 2001), 53. 181 Welch, Williams, and Apple, A Journey of Faith, facilitator guide, 6. 182 Harris, “Implementing a Program of Mentor Based Personal Evangelism,” 50-53.
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Participants divide into three teams during the visitation portion. The participants
remain on the same team for the duration of the FAITH semester. Each team consists of a
team leader, at least one man, and at least one woman. Each team leader is responsible
for training two learners participating in the training for the first time. The team leader
has multiple responsibilities. First, they ensure that the learners are memorizing the
FAITH outline by asking each learner to recite the portion assigned in the previous
week’s homework. Second, the team leader checks to make sure that any written home
study assignments have been completed. Third, the team leader models the use of the
FAITH outline during evangelistic visits, and gradually allows the learners to take part in
presenting the Gospel during evangelistic visits as the semester moves along. Finally, the
team leader presents the team report during the celebration time.
FAITH teams make three kinds of in-home visits. The first type is evangelistic
visits to prospects that are not enrolled in Sunday School. Their goal is to share the
Gospel and/or to invite the prospects to participate in Sunday School. The second kind of
visit is ministry visits to those who are currently enrolled in Sunday School, but are either
absent or sick. The goal of this visit is to confirm salvation and to invite the prospect to
get involved once again in Sunday School. The final type of visit that teams make are
follow-up visits to those who make professions of faith during the semester.
One unique element of FAITH, is that it is not designed to be a stand alone
evangelistic program. Rather, FAITH is to be integrated into a greater assimilation
process through Sunday School.183 The FAITH director and team leaders are expected to
participate in weekly Sunday School leadership meetings. Additionally, all participants in
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!183 Harris, “Implementing a Program of Mentor Based Personal Evangelism,” 50-53. !
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FAITH are expected to attend Sunday School. Every prospect visited by a FAITH team is
assigned to a Sunday School class, and will be enrolled in the class as part of the FAITH
team visit. A fundamental principle behind the FAITH strategy is that “Sunday School is
the foundational strategy in a local church for leading people to faith in the Lord Jesus
Christ, and for building Great Commission Christians through Bible study groups that
engage people in evangelism, discipleship, fellowship, ministry and worship.”184
The FAITH visit outline begins by introducing the members of the FAITH team
to the prospect. The presentation then moves on to intentionally discuss the prospect’s
interests in order to build rapport. At some point, the team member giving the
presentation is expected to turn the topic of conversation to the prospect’s church
involvement. During this time, the prospect is asked to describe his or her church
experience, while the team listens for clues as to the prospect’s true spiritual condition.
When appropriate, a member of the team will present his or her Sunday School
testimony, and an evangelistic testimony. Next, the member who is presenting the outline
will ask a key question. The key question is designed to diagnose the prospect’s spiritual
condition. The key question is, “In your personal opinion, what do you understand it
takes for a person to go to heaven?” The prospect is expected to respond in one of three
ways. Either they will affirm personal faith in Jesus Christ as the only way to heaven, or
they will respond by suggesting that one is saved through a process of good works.
Essentially, if the prospect responds with anything other than a faith answer, the presenter
asks permission to share what the Bible teaches on the subject. If the prospect grants
permission, the presenter continues with the outline.
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!184 Bobby Welch, Doug Williams, and David Apple, A Journey In Faith, journal (Nashville:
Lifeway Press, 1998), 17.
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Each letter of the acronym F.A.I.T.H stands for a key word. Each letter of the key
word is accompanied with both a statement and a scripture. The letter “F” stands for
forgiveness. The statement accompanying the letter “F” is, “we cannot have eternal life
and heaven without God’s forgiveness.” The scripture that supports this point is
Ephesians 1:7a. The letter “A” is for available. “Forgiveness is available. It is available
for all.” The Scripture associated with the letter “A” is John 3:16. In addition to available,
“A” also stands for the fact that forgiveness is not automatic. This point is supported by
Matthew 7:21a. The letter “I” stands for impossible and the accompanying phrase is, “It
is impossible for God to allow sin into heaven.” This point is supported by three
scriptures. John 3:16 proves that God is love, but James 2:13a indicates that He is also
just. Romans 3:23 is used to prove that man is sinful. Harris notes, “At this point the
presenter has created a problem for the prospect. The prospect knows that he is a sinner
in need of forgiveness. They also know that they cannot get into heaven without help.”185
So the presenter then asks the question “How can a sinful person enter heaven, where
God allows no sin?” At this point the presenter goes on to the letter “T.” This letter stands
for turn. The presenter explains that turn means to repent, or change direction. The
prospect must turn from sin and self. This point is supported using Luke 13:3b. The
sinner must also turn to someone. He or she must trust Christ alone for salvation. This
point is supported by 1 Corinthians 15:3b-4 and Romans 10:9. The final letter is “H.”
This letter stands for heaven. The presenter equates heaven with eternal life. The
presenter states that eternal life begins while here on earth. This point is supported by
John 10:10b. Eternal life is also found in the hereafter, as promised by Jesus in John 14:3.
Finally, “H” also stands for how. The presenter asks, “How can a person have God’s !!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!
185!Harris, “Implementing a Program of Mentor Based Personal Evangelism,” 51.!
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forgiveness, heaven and eternal life, and Jesus as personal Savior and Lord?” Using the
FAITH tract, the presenter goes on to explain that faith can also stand for “forsaking all, I
trust Him.”
After completing the FAITH outline, the presenter then concludes with an
inquiry, an invitation and an attempt to ensure a decision. The inquiry consists of a
question that asks if the prospect would like to receive forgiveness, and trust in Christ as
their personal Savior and Lord. If the prospect agrees, the presenter will lead him or her
to pray to accept Christ and to commit their life to Christ. Subsequently, the presenter
will attempt to confirm the decision by leading the prospect to sign a commitment card,
allow themselves to be enrolled in Sunday School, and agree to make their decision
public during the sponsoring church’s weekend worship service.186
Evaluation of FAITH
As in the case of CWT and its predecessors, the FAITH evangelism model
exhibits strengths and weaknesses in relation to equipping key leaders to increase
evangelistic effectiveness. FAITH’s greatest contribution to the area of evangelism
training is its integration of Sunday School into the program as a whole. In his book
Breakout Churches, Thom Rainer compliments the FAITH program for its use of Sunday
School teachers in the evangelistic leadership team.187 The inclusion of Sunday School is
a strength in two ways. First, the leadership base equipped as evangelists is broadened.
Previous evangelism models focused solely on equipping the pastor, who would then in
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!186 Ibid., 53. !187 Thom Rainer, Breakout Churches: Discover How to Make the Leap (Grand Rapids: Zondervan,
2005), 234.
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turn train additional key leaders. FAITH encourages and gently demands that Sunday
School teachers are included in the leadership training exercise. Furthermore, FAITH’s
inclusion of Sunday School in the program adds the crucial next step of discipleship to
the arena of evangelism. Many times, Southern Baptists have been guilty of focusing so
much on winning the lost, that we have neglected to disciple those born-again. When
each prospect and participant is expected to plug-in to a smaller body of believers
through the Sunday School ministry, there is a built in component that facilitates ongoing
discipleship.
While the addition of Sunday School is FAITH’s greatest addition to evangelism
training, it is not without other strengths. FAITH went to new lengths in equipping the
key leadership. Harris states, “The comprehensive nature of the original FAITH program
is reflected in the fact that it gives guidelines for recruitment of leaders and learners,
ideas for finding prospects, and even provides an opinion poll that can be used in door to
door canvassing of neighborhoods.”188 In addition, FAITH places a strong emphasis on
prayer support. An integral part of the FAITH program is the recruitment of prayer
partners who undergird the work of the visitation teams. While the element of prayer is
not novel to the field of evangelism, FAITH takes prayer to a new place of prominence in
Southern Baptist’s models.
One of the major problems with the original FAITH program was that it required
the pastor (and preferably anyone who was to lead the program) to attend an intensive,
multi-day training session. This proved to be an expensive proposition, especially for a
small church. The 2007 update made the program available for purchase to anyone,
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!188 Harris, “Implementing a Program of Mentor Based Personal Evangelism,” 54. !
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without the training requirement. Changes were also made to the length of the program.
The original program was designed to run for sixteen weeks. The 2007 update was
shortened to twelve weeks. Finally, the original program concluded with a test. The 2007
student manual no longer included the test. Shortening the semester and dropping the test
requirement may have been intended to reduce the commitment necessary to complete
the program, but that may not be a good thing. Bobby Welch stated that the original
objective of FAITH was not to create a new program, but to implement a process that
would instill a lifestyle of witnessing in the learners. Reducing the commitment necessary
from the participants did not seem to support this goal.189
Aside from the problematic changes from the original to the 2007 version, FAITH
also exhibits some inherent weaknesses. FAITH, building upon LES and CWT, continued
the “canned approach” to evangelism training. Participants memorized long
presentations, which they in turn recounted during subsequent in-home visits. While there
are few problems with the content of the presentation, the approach overall has
shortcomings. For example, if a prospect brings up something that is outside of the
memorized script or training, the participant may struggle to know what to say. In
addition, if a participant forgets portions of the script during the in home visit, the
prospect may get confused, or even worse, be led to a false understanding of the Gospel.
Furthermore, this method inadvertently places the script, at times, over the person.
Participants can be so preoccupied with remembering a script, that they forget they are
dealing with a real person. Finally, this brand of evangelism tends to relegate evangelism
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!189 Ibid. !
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to one night during the week for one hour, rather than emphasizing evangelism as a
lifestyle that occurs twenty-four hours a day, seven days a week.
However, despite FAITH’s adherence to a memorized model of evangelism
training and execution, the program proved effective in equipping key leaders to increase
evangelistic effectiveness. Leaders were effectively trained, and those that dedicated their
time to the process did lead others to Christ and to involvement in Sunday School. In the
book Comeback Churches, Ed Stetzer and Mike Dodson cite that FAITH was the second
most effective method used by those churches labeled as comeback churches. FAITH
was only surpassed by outreach events as the most effective method used by these
churches.190
The Net
As early as 1998, then-president Bob Reccord led the North American Mission
Board to design “new training and equipping tools for Southern Baptists to intentionally
share the good news of Jesus Christ.”191 The North American Mission Board considered a
rebuild of CWT; however, perceived changes brought about by postmodern cultural
thinking, led them to devise a new witness-training model. Although other evangelism
strategies have resulted, The Net: Evangelism for the 21st Century emerged as the major
witness-training model of these proposed new training and equipping tools.192
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!190 Ed Stetzer and Mike Dodson, Comeback Churches: How 300 Churches Turned Around and
Yours Can Too (Nashville: B & H Publishing Group, 2007), 10. 191 Annual of the Southern Baptist Convention, “North American Mission Board Report,” (1998),
218.
192 Queen, “A Theological Assessment of the Gospel Content in Selected Southern Baptist Sources,” 170. All references to The Net: Evangelism for the 21st Century will be indicated as The Net, unless otherwise noted.
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Instead of training evangelism through a “canned” approach, The Net teaches,
over a period of eight weeks, witnesses to use an outline that guides, instead of forces, a
presentation of the Gospel message. Introduced in 2000, the North American Mission
Board describes The Net as, “a personal witness development training and deployment
process that is designed to be church-driven for effectively equipping believers to share
the Gospel in a post-modern culture.”193 The North American Mission Board
implemented The Net’s delivery method through national, regional and local training
conferences in coordination with the state conventions and local associations. The Net
resulted from a collaborative partnership between the national NET Task Force,
appointed by the North American Mission Board and Southeastern Seminary evangelism
professors, Alvin Reid and Danny Forshee. Together, the national NET Task Force
designed The Net to be highly customizable and adaptable for optimal functionality in
churches and other ministries.194 Reid describes, “The Net approach teaches believers
how to share Christ by merging one’s testimony with the Gospel. It trains the witness to
weave his or her testimony into the clear, Biblical presentation of the Gospel.”195 The Net
utilizes one’s personal testimony in order to present the Gospel message in a postmodern
context.
The Net takes its name from two sources. First, it refers to a first-century fishing
analogy for evangelism. In his evaluation of The Net’s effectiveness, M. Lindsey Powell
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!193 Annual of the Southern Baptist Convention, "North American Mission Board Report," (2000),
222.
194 Queen, “A Theological Assessment of the Gospel Content in Selected Southern Baptist Sources,” 171.
!195 Alvin Reid, Radically Unchurched: Who They Are and How to Reach Them (Grand Rapids:
Kregel, 2002), 138.
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explains, “The Net training program is built around the image of fishermen casting their
nets into the sea in order to catch fish. The Net teaches those who wish to become ‘fishers
of men’ how to cast their Gospel nets into the sea of lost souls in order to draw men to
Jesus.”196 This analogy of fishing for souls with a wide net embodies the heart of The Net
approach. Second, The Net’s name appears to derive from a concept first taught in Here’s
Hope: Share Jesus Now, an evangelistic strategy implemented by the Home Mission
Board in the early 1990s. This concept, known as the Spider Principle, illustrates how the
Holy Spirit uses the witness of numerous believers over time to lead an unbeliever to
Christ.197 Before he contributed to The Net, Reid describes that in the Spider Principle,
“the Holy Spirit connects our witness to that of other believers and creates a web that
draws people to salvation. Your attempt to share Christ with a person may be the first,
middle or last strand in a web of witnesses.”198 The Net’s Mentor Handbook begins with a
similar illustration. This illustration, called “The Strands of the Net,” uses different
names and situations to tell the story of how the “gifts, abilities, and commitment of
different believers witnessing created a net from their lives . . . [an] expanding net to
reach the world with the Gospel.”199 The apparent similarities between the “strands of the
web” and the “strands of the net” offer a description of the way The Net functions.
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!196 M. Lindsey Powell, "Evaluating the Effectiveness of The Net Evangelism Strategy" (D. Min.
diss., Southeastern Baptist Theological Seminary, 2004), 51. 197 To view the illustration in detail, see Adult Roman Road Witness Training Teacher's Guide
(Atlanta: Home Mission Board, 1993). 198 Reid, Introduction to Evangelism, 166. 199 Net: Mentor Handbook (Alpharetta: North American Mission Board, 2000), 6.
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A Description of The Net
The Net evangelism-training program can be taught in a number of different
formats. The Leader Guide suggests presenting the material in eight weekly training
sessions coupled with an hour and a half of visitation. Alternatively, the material can be
presented in a single one-day session followed by eight weeks of visitation.200
The Net presentation begins with a conversation guided by the acronym C.A.S.T.
The letters of CAST stand for connection, activities, spiritual matters, and tell your story.
The apprentice will learn to use this acronym to initiate a conversation with a prospect. In
addition, the apprentice is encouraged to prepare a written testimony that will be
integrated into the overall Net presentation. The presentation is divided into five parts.
Part One is called “The Way.” In Part One of his or her testimony, the presenter describes
what his or her life was like before becoming a Christian. This description is followed by
a transitional statement incorporating two Scriptures, Romans 3:23 and Romans 6:23.
The transitional statement is “I realized I needed a change in my life. I discovered the
Bible says, ‘All have sinned and fall short of the glory of God.’ I realized that ‘all’
included me and that the consequences of sin is spiritual death. The Bible says, ‘for the
wages of sin is death.’”201
The transition statement leads into the second part of the testimony, “The Truth.”
Part Two is subdivided into two truths; “the truth about God” and “the truth about Jesus.”
The first truth statement is, “I discovered the truth about God. He loves me in spite of my
sin and provides a new way of living through Jesus.” The presenter supports this truth by
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!200 The North American Mission Board of the Southern Baptist Convention, The Net: Leader
Guide (Alpharetta, GA: The North American Mission Board of the Southern Baptist Convention, 2000), 3. 201 The Net, leader guide, A2.
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quoting John 3:16. The presenter then has the option of explaining what the Scripture
means utilizing the phrases “the world,” “only begotten,” “whoever,” and “believes.” The
speaker goes on to present the second truth by saying, “you see, Jesus is God, and He
became a man. The Bible says ‘And the Word [Jesus] became flesh and dwelt among us.’
It also says, ‘Jesus died for our sins according to the Scriptures, and that He was buried,
and that He rose again the third day.’”202
The speaker moves the presentation to the next step by saying, “When I
discovered these truths, I realized that God had a purpose for my life and that Jesus was
the only way I could experience true spiritual life.” At this point the presenter describes
his or her own salvation experience. The presenter concludes Part Two by quoting John
1:12 and asking the hearer, “Isn't it great to know that God longs to adopt us into His
family and give us the gift of new life?” Part Three of The Net presentation is entitled
“The Life.” At this point the presenter describes his or her life since becoming a
Christian. Part Three concludes with the presenter quoting John 10:10.203
Part Four of the presentation begins with the presenter asking if what he or she
has been sharing makes sense to the prospect. If the response is “yes” then the presenter
asks, “would you be interested in knowing how you can be adopted into God's family and
receive His gift of new life?” If the response is still positive, then the presenter states that,
“the Bible teaches that we must turn from our sin, which is repentance, when it says in
Acts 3:19-21, ‘Repent therefore and be converted, that your sins may be blotted out.’”
The presenter continues, “We must place our trust in Jesus alone for new life. Remember,
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!202 Ibid. 203 Ibid., A3.
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Jesus said in John 14:6, ‘I am the way, the truth, and the life. No one comes to the Father
except through Me.’” The presenter then offers to lead the hearer in the sinner’s prayer. If
the hearer prays, the presenter concludes the encounter by giving the new believer a
folder and completing a decision card.204
The Net training sessions are broken into training time, mentor time, an hour and
ten minutes of visitation time, and a report and sharing time. The Net leader presents new
material during the training time. During the mentor time, the mentors practice the
presentation with their apprentices, and hold them accountable for their home
assignments. During the visitation time, the mentors model the material, and gradually
allow their apprentices to take the lead in making the presentation.205 A unique
component of The Net is that apprentices are given a lifestyle assignment each week. At
the beginning of the semester each apprentice chooses a person that they would like to
see become a believer. Each week, the apprentice is given an assignment designed to help
them build a relationship with the prospect, culminating in inviting the prospect to a
small group Bible study in week seven, and sharing The Net presentation with the
prospect in week eight.206
An Evaluation of The Net
The Net witness training model offers a unique presentation of the Gospel by
Southern Baptists. Unlike LES, CWT, and FAITH, The Net presents the doctrinal truths
of the Gospel through a narrative approach. It presents the Gospel by combining the
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!204 Ibid. 205 The Net, leader guide, 3. 206 Ibid. B3.
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testimonial experience of the witness, with the Biblical and doctrinal truths of Scripture
concerning Jesus. As such, The Net stands as the first Southern Baptist Convention
witness-training model specifically aimed and designed to reaching a post-Christian
culture. Queen adds, “Overtly theological in its foundation and presentation, less
confrontational than its predecessors in its appeal, The Net offers a message consistent
with those of previous Southern Baptist expressions of the Gospel but presents that
message in a traditionally unconventional way.”207
Outside of simply being unique to Southern Baptist evangelism training models,
The Net exhibits additional strengths specifically in relation to equipping key leaders to
increase evangelistic effectiveness. First, The Net improves accessibility to prospective
leaders. FAITH required a church’s pastor to be certified in order to purchase the training
material. Former witness training models had similar requirements. Simply put, The Net
provides key leaders a model that is readily accessible without prior formal training.
Second, unlike prior models, The Net provides additional training for mentors.
Mentors undergo one or two training sessions prior to the beginning of the apprentice
training sessions.208 The mentor’s manual contains all eight of the lessons found in the
apprentice manual. In addition, it also contains chapters on the role of the mentor, the
Biblical foundations for evangelism, spiritual warfare, dealing with difficult witnessing
situations, and a chapter on how to share the Gospel with people of different faiths. The
Net incorporates a more explicit doctrinal treatment of the Gospel than previous Southern
Baptist witness training models. The Mentor Handbook lays the foundation for the
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!207 Queen, “A Theological Assessment of the Gospel Content in Selected Southern Baptist
Sources,” 176. 208 The Net, leader guide, 3.
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practice and message of evangelism by discussing specific Biblical doctrines. The
specific doctrines it uses to provide a Biblical and theological foundation of evangelism
include the doctrines of God, Jesus, Mankind, Sin, Eternity, and the Church. This
additional training further equips leaders, who in turn train the participants.
Third, The Net provides leaders an evangelism model that addresses how to
present the Gospel in a postmodern context. The very design and layout of its printed
materials appear much more contemporary and culturally relevant than witness training
models of the past. The updated look and feel, in conjunction with the lifestyle
assignment and the move away from a “canned” approach, all contribute to an effective
evangelism model for a new generation.
Much like its predecessors, the primary weakness of The Net is directly tied to its
greatest strength. The Net’s utilization of the narrative approach has its own strengths and
weaknesses. Reid cautions:
We need not shift totally from propositional presentations (like the 'Roman Road' or 'The Four Spiritual Laws') to strictly narrative [approach]; there is a danger in relying on a story—even your story— over the power of the Gospel message. Narrative evangelism . . . must simply share the meat of the Gospel through the packaging of story.209
In addition, in an attempt to be more accessible, The Net by nature must require less
intensive training. The Net relies more heavily upon the commitment level of each mentor
to be accountable to train themselves from the provided materials. If the mentor
complies, The Net can be very effective. However, with little accountability from a
leadership perspective, the process has the potential to implode at the highest level.
In spite of The Nets potential problems, the evangelistic model, nevertheless, !!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!
209 Reid, Radically Unchurched, 138-139. !
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provides Southern Baptists a novel approach to evangelism training and practice. The Net
adds an approach geared to a changing culture that is readily accessible, and proven
successful, if the leadership invests ample time in personal training prior to equipping
additional participants.
Conclusion
The priority of evangelism has been a continual focus throughout the history of
Southern Baptists. In the early years, revivals and crusades were utilized as the most
prominent evangelism model. Over time, this gave way to a blend of mass evangelism
and personal evangelism. At the present time, personal evangelism has eclipsed mass
evangelism as the preferred method to win the world. With the rise of personal
evangelism, came the need for equipping leaders who would, in turn, train the laity. It is
at this point that Southern Baptist history intersects this project. The Lay Evangelism
School laid the foundation for future evangelistic endeavors. Continued Witness Training
took the lessons learned from the formal evangelism training in the school model to the
masses through an intensive training and visitation requirement. FAITH utilized the
strengths of the previous models, and added an assimilation and discipleship component
by incorporating Sunday school into the overall evangelism strategy. The Net integrated
the discipleship model of FAITH and the training example of CWT, but made evangelism
training more relevant in a changing society and accessible to a greater number of leaders
and churches.
While each evangelism training model possesses unique strengths and
weaknesses, each also wrestles with the tension of providing a model that is both
thorough enough to provide adequate training, and yet accessible enough to be utilized by
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a great number of people. If the program is too labor intensive, participants may not be
willing to pay the price and drop out. If the program is too accessible, the participants
will be ill equipped to share their faith. Southern Baptists must continue to seek ways in
the future to adequately train leaders to increase evangelistic effectiveness, while
maintaining a proper tension between accountability and accessibility.
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CHAPTER 4
METHODOLOGY AND PROCEDURES FOR INCREASING EVANGELISTIC
EFFECTIVENESS THROUGH EQUIPPING OF KEY LEADERS
This chapter details the methodology and procedures used to increase evangelistic
effectiveness at Locust Hill Baptist Church through a process of equipping key leaders.
Four goals were developed to provide direction for this initiative: (1) key leaders will
have a proper understanding of evangelism, the importance of evangelism within the
ministry of the local church, and the importance of maintaining a proper balance between
the Great Commission and the Great Commandment, (2) key leaders will recognize
where we stand as a denomination and church in reaching the lost, and will demonstrate
an increased brokenness toward the unsaved in our community and world, (3) key leaders
are equipped to confidently share their faith with others, (4) as pastor, I will become more
proficient in equipping key leaders to increase evangelistic effectiveness in the local
church.
Explanation will be provided regarding the major phases of this project:
curriculum preparation, pre-seminar enlistment and project preparation, and the key
leadership seminar. In addition, this chapter will describe each teaching training session.
PowerPoints were utilized, as were extensive handouts for each training session. Copies
of PowerPoints and handouts are included in the appendices. The description of the
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training sessions, in combination with the material provided in the appendices, provide a
template that can be duplicated in any church setting.
CURRICULUM DEVELOPMENT
Based on the scriptural and historical precedents for equipping key leaders to
increase evangelistic effectiveness, the project administrator spent eight weeks designing
an all-day seminar for evangelism training in the local church, specifically for this
project. The project administrator provided each participant a 102-page evangelism-
training workbook to be utilized during and after the all-day seminar. The seminar was
designed to equip church leaders to engage in personal evangelism. Much of the
curriculum written for the project reflects research gathered in chapter three. This
seminar attempts to leverage the best aspects of the three evangelism-training programs
reviewed. The curriculum includes thoughts and ideas of respected authors who have had
a profound influence on evangelism training. Sources or quotes by these authors that are
used in the curriculum will be cited in either this chapter or in the appendices.
The title of the evangelism-training seminar is “GO.” The theme verse for the
seminar is Matthew 28:19-20, “Therefore go and make disciples of all nations, baptizing
them in the name of the Father and of the Son and of the Holy Spirit, and teaching them
to obey everything I have commanded you. And surely I am with you always, to the very
end of the age.” The theme verse recognizes that the Great Commission provides the
church the blueprint for accomplishing the mission of Jesus Christ. The sequence of
session topics is strategic and follows a logical progression. The first session concentrates
on adequately defining evangelism, presenting the evangelism model of Jesus, and
subsequently emphasizing the importance of maintaining a balance between the Great
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Commandment and the Great Commission. This session is created to provide a
foundation on which subsequent sessions will build. The second session confronts the
participants with the reality that both Locust Hill Baptist Church and Southern Baptists as
a denomination are failing in our efforts to impact lostness. This session includes detailed
demographic information taken from a recent survey with an executive summary and key
insights.
Once the problem is clearly established, sessions three, four, and five move
toward evangelism training. Session three teaches participants how to share a personal
testimony, and how to move conversations toward spiritual matters. Session four
provides training on how to share the Gospel both with and without the aid of the
Evangecube. Session five provides participants training on how to overcome objections,
and how to share the Gospel with persons of different faith backgrounds.
The goal of the curriculum is to take the participants on an all-day journey from
understanding evangelism in their heads, to feeling the extreme lostness in their own
community and world with their hearts, while training participants to take the Gospel
across the street and across the world with their hands.
PRE-SEMINAR PROJECT PREPARATION
The project administrator first sent personal invitations (Appendix 1) to each of
the key leaders at Locust Hill Baptist Church inviting them to be part of an all-day
seminar designed to increase evangelistic effectiveness on Friday, May 13 from 8:00 a.m.
until 5:00 p.m. This invitation was sent to the Associate Pastor of Education and
Administration, Minister of Music, Minister of Preschoolers, Minister of Children,
Minister of Students, Deacon Chairman, Finance Team Chairman, Personnel Team
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Chairman, Prayer Team Chairman, Mission Team Chairman, and three pastoral summer
interns. Key leaders were asked to RSVP to the invitation, and every key leader
responded that they would be present.
The administrator then secured the church fellowship hall for the seminar. This
space provided a venue that was conducive to teaching a smaller group of key leaders,
had space to provide an expedient breakfast and lunch, and had adequate audio-visual
capabilities to show both PowerPoints and videos via computer. The administrator then
arranged for two childcare workers to be present from 7:30 a.m. until 5:30 p.m. for
participants who had small children. The childcare workers had completed background
checks and had been utilized by the church for prior functions. Therefore, participants
trusted the childcare workers and could concentrate on the seminar material. Next, the
administrator lined up breakfast and lunch for the seminar. A local catering company
provided a complete breakfast. Lunch was provided by Chic-Fil-A in the form of boxed
lunches.
Two key meetings held prior to the seminar proved to be crucial to its success.
First, the project administrator met with Randy Bradley on Wednesday, April 13 in order
to discuss evangelism-training options. Randy serves as the Director of Missions for the
Three Rivers Baptist Association, of which Locust Hill Baptist Church is a member.
Several key developments relative to the seminar began at this meeting. Randy began by
suggesting the idea of an all-day seminar. In addition to being a leader in the community,
he is a member of Locust Hill. He knows the church, and knew that most of the key
leaders are either part-time or volunteer. Randy believed the best way to get the key
leaders together for an effective training was over an intensive period of time rather than
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attempting to assemble them over the course of multiple weeks. This was a significant
development because the administrator originally planned to train the key leaders over a
period of four weeks in two-hour increments. Secondly, Randy suggested bringing in an
expert for at least one of the five sessions. His experience was that this would break up
the training, making it more enjoyable for both the participants and the project
administrator. Finally, Randy gave key insights into effective evangelism training from
his years of experience. This meeting proved invaluable in the overall process of seminar
development.
Second, the administrator met with Bill Cashion on Monday, April 18 in order to
gain insight into evangelism training. Bill Cashion served with the International Mission
Board for twenty years, ten years as a church planter and sports evangelist to Venezuela
and ten years on the staff of the IMB. During his time at the IMB, he served as consultant
for World Hunger Ministries and Disaster Relief and later as Director of the Volunteers
in the Missions Department. He currently serves as the professor of evangelism and
missions at North Greenville University’s Graduate School of Christian Ministry. Two
developments emerged from this important meeting. First, Bill Cashion’s wealth of
experience would benefit the key leaders of Locust Hill. The administrator, therefore,
elected to ask Bill Cashion to lead session three of the all-day seminar. Cashion would
train the key leaders to share their personal testimony and move conversations toward
spiritual matters. Second, based on his years of evangelism training, Cashion
recommended that the Evangecube be considered for the evangelism-training portion of
the seminar. He shared that the Evangecube is simple to use, easy to understand,
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inexpensive to purchase, and that all of the training resources are accessible online, free
of charge.
EVANGELISM TRAINING SEMINAR
On Friday, May 13, the project administrator arrived at the Locust Hill Baptist
Church fellowship hall at 7:00 a.m. The administrator put participant books, breath mints,
and bottled water at each table. The administrator then insured that the childcare workers
and breakfast were in place when the participants arrived. The key leaders all arrived at
or before 8:00 a.m. The key leaders in attendance included the Associate Pastor of
Education and Administration, Minister of Music, Minister of Preschoolers, Minister of
Children, Minister of Students, Deacon Chairman, Finance Team Chairman, Mission
Team Chairman, and both pastoral summer interns. The Personnel Team Chairman was
sick and the Prayer Team Chairman had to leave early for a grandson’s graduation. With
the team in place, the administrator asked each participant to begin by completing the
project questionnaire (Appendix 2). When the team completed the questionnaire, the
administrator took time to cover the Seminar Detailed Outline (Appendix 3) and the
Project Goals (Appendix 4).
SESSION 1 – WHAT IS EVANGELISM?
The first session began promptly at 8:30 a.m. The PowerPoint presentation for the
first training session has been included as an example of the presentations used for each
session (Appendix 5). The administrator first directed the participant’s attention to a
blank whiteboard at the front of the fellowship hall and asked the question, “How would
you define the word evangelism?” The administrator felt it important to define the term
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“evangelism,” as it would permeate the discussion for the entire day. The participants
called out various answers that were correct in certain content, but were simultaneously
incomplete. The administrator then asked the participants to turn to Session One in their
evangelism training manuals. For the next fifteen minutes the administrator provided an
overview of New Testament evangelism by utilizing a correlating handout (Appendix 6)
that covered the three primary Greek words used in the New Testament relative to
evangelism.
The administrator then stated, “Over the years, the question has been asked –
what would Jesus do? When it comes to the area of evangelism, maybe the better
question is – what did Jesus do?” The administrator then spent the next fifteen minutes
outlining the evangelistic model of Jesus Christ utilizing the correlating handout
(Appendix 7). The administrator spent the most amount of time in this section
emphasizing the priority of prayer in Jesus’ evangelism model.
The administrator concluded the session by utilizing a handout with a visual aid
of a balance beam (Appendix 9). The administrator asked participants to open their
Bibles to Matthew 22:37-38 and Matthew 28:19-20. The administrator then asked two
participants to read these passages aloud as the other participants followed. The
administrator then moved the balance beam to put the Great Commission up in the air,
demonstrating more weight and emphasis being placed on it by a local church. The
administrator then explained that if a local church puts emphasis on the Great
Commission at the expense of the Great Commandment, the church will excel at reaching
out into the community and the world, but that people will quickly become disconnected
from the church body. The administrator then moved the balance beam to put the Great
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Commandment up in the air, demonstrating more weight and emphasis being placed on it
by the local church. The administrator then explained that if a local church puts emphasis
on the Great Commandment at the expense of the Great Commission then a church will
excel at loving one another while making a nominal impact on reaching the community
and world. The administrator then showed a balance beam that was perfectly balanced
between the Great Commandment and the Great Commission. The administrator stressed
the fact that this is to be the goal of the local church. The church is to love God, love one
another, and take that love to a lost and hurting world. The administrator concluded
Session One by asking the participants, “Which balance beam do you feel better
represents Locust Hill Baptist Church at the current time?” Without exception, the key
leaders felt that Locust Hill tended to emphasize the Great Commandment at the expense
of the Great Commission.
SESSION TWO – HOW ARE WE DOING IN THE AREA OF EVANGELISM?
After a short break, Session Two began promptly at 9:45 a.m. Since the purpose
of Session Two was to get participants thinking about their current effectiveness in the
area of evangelism, the administrator opened up the session using a handout with six
current fast facts about evangelism in North America (Appendix 10). The fact that piqued
the interest of the key leaders most was the fact that although 73% of Christians said they
have a personal responsibility to share their faith with others, only 52% actually do so.210
The administrator proceeded to ask the question, “How do you feel the Southern
Baptist Convention is doing right now in reaching the world with the Gospel message?”
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!210 George Barna, “Is Evangelism Going Out of Style” Research Releases in Faith and Christianity
(December 2013); accessed 12 April 2016; available from https://www.barna.org/barna-update/faith-spirituality/648-is-evangelism-going-out-of-style#.Vw48Y2M4nVo; Internet.!
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The responses were varied. Some participants felt the SBC was faring well. Others felt
they were not impacting lostness. Two participants did not know. The administrator then
spent the next fifteen minutes talking about the current status of the Southern Baptist
Convention in relation to evangelistic effectiveness. First, the administrator provided the
participants a copy of the Annual Church Profiles from 2013 (Appendix 11) and 2014
(Appendix 12). These are the two most recent profiles. Per this data, baptisms declined
for the third year in a row, although the rate held steady with one baptism for every 51
members. Churches recorded 5,067 fewer baptisms, a decrease of 1.63 percent to
305,301. Reported baptisms have fallen eight of the last ten years, with last year’s being
the lowest total since 1947.211 The administrator then passed out a recent article by Dr.
Chuck Kelley on the state of evangelism in the Southern Baptist Convention (Appendix
13). Kelley remarks, “We are about fifteen years into the longest decline in baptisms in
SBC history. We have more and more churches, but they are reaching fewer and fewer
people.”212
After examining the status of the SBC in impacting lostness, the administrator
asked the question, “So this is how the SBC is doing nationally, but what about how
Locust Hill Baptist Church is doing in our own community?” The administrator then
passed out a fifteen-year statistical analysis of Locust Hill Baptist Church for the leaders
to review (Appendix 14). The administrator drew attention to the highest years for the
church in the areas of Sunday school and worship attendance, as well as baptisms and
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!211 Carol Pipes, “SBC Reports More Churches Serving Fewer People” Lifeway News(June 10,
2015); accessed 6 April 2016; available from http://blog.lifeway.com/newsroom/2015/06/10/sbc-reports-more-churches-serving-fewer-people; Internet.
!212 Chuck Kelley, “A Perspective on the State of Evangelism in the Southern Baptist Convention”
Lifeway News (April 2016); accessed 13 April 2016; available from http://www.drchuckkelley.com/2016/04/04/the-great-commission-where-are-we-now; Internet.
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giving. However, the administrator highlighted the fact that in the best year of the
previous fifteen years, it took eleven members and $25,205 to baptize one new believer.
In the worst year, it took 200 members and $485,406 to baptize a single believer. The
administrator then asked, “Do you think the Lord would be pleased with giving our
church these type of resources and seeing these type of results?” Every key leader saw
the gravity of the situation and was moved emotionally with these grim statistics.
The administrator then said, “So this is how we have been doing as a
denomination and as a church in the area of evangelism. What about the opportunity for
evangelism in our community moving forward?” The administrator then directed the
participants to the demographic surveys that had been conducted within a five-mile radius
of our church. After giving the leaders ample time to peruse the demographic survey, the
administrator passed out a handout with the key findings from the survey (Appendix 15).
The key leaders were shocked in the number of people living within a five-mile radius of
the church (22,448), and the number of those people that do not know Jesus Christ as
Lord and Savior (11,900). Session Two concluded by taking time to pray over lost
individuals and families living near Locust Hill Baptist Church. In addition, the leaders
took time to pray over our own hearts; that we would have an increased brokenness for
the vast number of people on their way to hell apart from hearing and receiving the Good
News about Jesus Christ.
SESSION THREE – EVANGELISM TRAINING
Following a short fifteen-minute break, Session Three began on time at 11:00
a.m. Having established a Biblical basis for evangelism and demonstrating the great need
for an increase in evangelistic fervor both locally and nationally, Session Three began the
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process of equipping key leaders to personally share their faith more frequently. The
aforementioned Bill Cashion, professor of evangelism and missions at North Greenville
University’s Graduate School of Christian Ministry, was brought in to lead this portion of
the seminar. A video of an interview with people on a busy street got participants
thinking about lostness. The questions for the interview included, “What do you think it
takes for a person to get to heaven?” and “How can a person be saved from their sins?”
The answers were astounding. Some of those interviewed indicated that they believed all
roads lead to heaven. Others indicated that they trusted in nature alone. Still others
indicated that they did not believe in a literal heaven or hell. Cashion then began Session
Three with a fifteen-minute training on how to start an evangelistic conversation through
a community survey (Appendix 16). Cashion indicated that this methodology had proven
valuable in his experience pastoring local churches. This survey provided participants a
resource tool to help community members begin talking about and discussing spiritual
matters, without feeling intimidated or threatened. This informal set of questions simply
seeks the community member’s opinion, with the prayer that the conversation will then
move toward a discussion about Jesus Christ.
Cashion introduced the second portion of his evangelism training with a
humorous video about how not to invite someone to church. The video got the key
leaders laughing and thinking. Cashion then began a fifteen-minute training on how to
start an evangelistic conversation through church invitation (Appendix 17). Cashion
shared that his philosophy on this matter had changed drastically. Previously in his
ministry, Cashion had discouraged church members to simply invite someone to church.
His preference was for them to talk about a saving relationship with Jesus Christ, rather
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than merely talk about their local body of believers. However, Cashion indicated that,
currently, he encourages church members to utilize a church invitation to transition to
deeper spiritual matters. Cashion gave the illustration of recently inviting a waitress to
church. However, he took it a step further. He said to the waitress, “Before you come to
the church, I think it is important that you know a few things about what we believe.
Would it be ok if I shared a few of those beliefs with you?” The waitress then gave him
permission to tell her about her need for Christ.
Moreover, Cashion also proposed that participants follow up with those that they
invite to church after the initial visit. As the person is leaving church, the participant
should follow them out to their cars and talk about the sermon, ask if they had any
questions, ask if there was anything that they did not fully understand, and ask if they saw
how Jesus Christ had the power to change their life. As the Lord leads, this provides an
opportunity to ask the person if they would like to receive Jesus Christ as Lord and
Savior.
The final thirty minutes of Bill Cashion’s evangelism training session was
designed to equip key leaders on how to share their personal testimony. Cashion provided
a detailed handout (Appendix 18) with instructions guiding participants on how to
prepare a three minute personal testimony to communicate who they were before Christ,
how they came to faith in Jesus Christ, and how their life is different with Christ. Cashion
illustrated by sharing his personal testimony. Particularly insightful was Cashion’s
instructions to participants to avoid using “churchy” or “insider” terminology when
sharing their life story. Persons with no spiritual heritage or church background simply do
not comprehend phrases such as, “washed in the blood,” “saved,” “conversion,” and
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“born again.” Cashion appropriately reminded participants to utilize terminology that lost
persons could easily grasp and understand.
The participants were then given ten minutes to share their own personal
testimony with another participant. This role-playing exercise proved beneficial to the
group as it brought the training session to real life. At the end of the role-playing,
Cashion closed Session Three with a thought provoking video. The video presented a
man outlining the key tenets of Christianity. The man knew exactly what it meant to be a
Christian, and the importance for a Christian that believes in Jesus Christ to share that
faith with others. At the end of the video, the man indicated that although he knew these
tenets, he did not believe any of them, because he was an atheist. It was a powerful
reminder that simply knowing about Jesus and knowing what it takes to be a Christian
does not ensure salvation.
SESSION FOUR – EVANGECUBE TRAINING
Following a break for lunch, Session Four began at 1:00 p.m. The purpose of
Session Four was to provide key leaders an easy and clear way to both present the
Gospel, and to train their ministry team to do likewise. The Evangecube method was
chosen for several reasons. First, the Evangecube provides a visual presentation of the
Gospel message. This approach combines the Biblical message with something visual to
assist persons in comprehension of the material. This was particularly important for those
serving in children and youth ministries. Second, the Evangecube is simple. The
presentation is simple to learn, simple to teach, and simple to replicate. Whereas some
evangelism training models take weeks of training to learn and implement, the
Evangecube can be picked up in minutes. Third, the Evangecube is inexpensive. The
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training resources are all available online, free of charge, and the cube itself is only five
to seven dollars, depending on the quantity purchased.
The administrator began Session Four with an emphasis upon prayer as the
foundation for all evangelism. The administrator first asked participants to read out loud
Romans 10:1 which says, “Brothers and sisters, my heart’s desire and prayer to God for
the Israelites is that they may be saved.” The administrator then said, “We are to pray that
the lost may believe.” The second verse presented was Colossians 4:3 where Paul states,
“And pray for us, too, that God may open a door for our message, so that we may
proclaim the mystery of Christ, for which I am in chains.” The administrator then talked
for a few minutes about the importance of praying for God to open the doors of
opportunity to present the Gospel. The administrator stressed the importance of the Holy
Spirit in the entire process. The Spirit of God must lead Christians to the people where
God is at work, The Spirit must convict of sin, and The Spirit alone has the power to
convert a human life. The administrator then asked participants to read aloud Acts 4:29-
31, which states, “Now, Lord, consider their threats and enable your servants to speak
your word with great boldness. Stretch out your hand to heal and perform signs and
wonders through the name of your holy servant Jesus.” After they prayed, the place
where they were meeting was shaken. And they were all filled with the Holy Spirit and
spoke the word of God boldly.” The administrator talked about the importance of praying
that God would grant boldness to share their faith as God leads. The administrator then
asked participants to read Colossians 4:4 where Paul says, “Pray that I may proclaim it
clearly, as I should.” The administrator stressed the fact that participants are instructed to
pray for clarity in their Gospel presentation. Finally, the administrator read aloud 2
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Thessalonians 3:1 which states, “As for other matters, brothers and sisters, pray for us
that the message of the Lord may spread rapidly and be honored, just as it was with you.”
The administrator concluded the introductory portion of Session Four by talking about
praying with an expectant heart for God to change hearts and lives.
Having presented the foundation of successful evangelistic efforts through
intentional prayer, the administrator then began the training component of the session.
The administrator first modeled the Evangecube presentation, intentionally going through
each step slowly so that participants could grasp the material. The presentation utilizes
the acronym G-O-S-P-E-L with accompanying Scripture and visual aid via the
Evangecube.
The first element of the presentation utilizes the letter “G.” The key statement is,
“God created us to be with Him.” The accompanying Scripture is Psalm 100:3, “Know
that the Lord is God. It is He who made us, and we are His people, the sheep of His
pasture.” The corresponding image on the Evangecube is of a man and God beside one
another.
The second step in the process utilizes the letter “O.” The presenter says, “Our sin
separates us from God.” The Evangecube is opened slightly to indicate a separation
between sinful man and sinless God. The appropriate verse is Romans 3:23, “For all have
sinned and come short of the glory of God.”
The third part of the presentation utilizes the letter “S.” The accompanying key
statement is, “Sin cannot be removed by good deeds.” The relevant Scripture is
Ephesians 2:8-9, “ For it is by grace you have been saved, through faith—and this is not
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from yourselves, it is the gift of God—not by works, so that no one can boast.” The
presenter stresses the fact that God cannot and will not ever be in the presence of any sin.
The fourth step in the Evangecube presentation uses the letter “P.” The presenter
changes the image to that of Jesus Christ on the cross and says the key statement, “Paying
the price, Jesus came and died for our sins on the cross.” The accompanying Scripture is
1 Corinthians 15:3-4, “For what I received I passed on to you as of first importance: that
Christ died for our sins according to the Scriptures, that he was buried, that he was raised
on the third day according to the Scriptures.” The presenter changes the image from the
cross, to the image of the tomb, and then to the image of the resurrected Christ to further
emphasize the point and verses.
The fifth element in the process utilizes the letter “E.” The key statement is,
“Everyone that trusts in Jesus alone for salvation will have eternal life.” The presenter
changes the image to a man approaching God the Father through the cross of Jesus
Christ. The presenter shares John 3:16 to further bring home this point, “For God so
loved the world that he gave his one and only Son, that whoever believes in him shall not
perish but have eternal life.”
The final step in the Evangecube process uses the letter “L.” The presenter uses
the key statement, “Life that is eternal means living forever with God in heaven.” The
presenter changes the image to that of man and God in fellowship with one another in
heaven. The key verse is John 17:3, “Now this is eternal life: that they know you, the
only true God, and Jesus Christ, whom you have sent.”
At the conclusion of the presentation the presenter says, “Does this make sense to
you?” If the person indicates in the affirmative, the presenter then asks, “Would you like
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to ask Jesus to save you from your sins so that you can live forever with God in Heaven?”
If the person again indicates that they would like to be saved, the presenter leads them in
the following prayer of commitment:
Dear God, I admit that I have sinned and need a Savior. I believe that Jesus came, that He died on a cross to pay the price for my sins, and that He rose from the dead to conquer death and sin. Right now, I confess Him as Lord of my life. I turn from my sin and self and ask you, Jesus, to forgive my sin and save my soul. Amen.
After the administrator presented this material slowly, the material was presented
a second and third time. However, on the second and third presentations, the
administrator asked the participants to say the key verse, the key statement, and utilize
the correct Evangecube image. The administrator would say a portion of the key verse
and key statement, and then ask the participants to complete the verse or statement in its
entirety. This portion of the training took an entire hour. The administrator then provided
participants the complete presentation, including all statements, verses, and questions
(Appendix 19).
After the administrator modeled the presentation multiple times, and had given
participants their own Evangecube with the corresponding presentation, the administrator
then asked key leaders to take time to go through a complete Gospel presentation
utilizing the Evangecube with a partner. This role-playing exercise took the next thirty
minutes as participants individually walked through the entire evangelistic process.
SESSION FIVE – OVERCOMING OBJECTIONS
After a final break, Session Five began at 3:30 p.m. Having provided participants
the tools necessary to present an effective Gospel presentation, the content of Session
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Five shifted to overcoming objections to the Gospel and how to witness to those of
different faith backgrounds. In the first portion of the session, the administrator covered
fifteen responses to common objections to the Gospel message (Appendix 20). Included
in the fifteen were responses to the objections of, “I am not ready,” “My friends and
family will not agree with this,” “I do not see how a loving God would have allowed this
to happen in my life,” “I am not ready to give up my present lifestyle,” “There are too
many hypocrites in the church,” “I can not believe God would send someone to hell,” “I
do not believe the Bible could be true,” and “I can not believe God could save someone
like me.” The two responses that seemed to resonate most with the key leaders were that
of “I am not ready to give up my current lifestyle” and “I do not understand why God
allowed these bad things to happen in my life.”
For the former, the administrator stressed the importance of utilizing John 6:44
that says, “No one can come to me unless the Father who sent me draws them, and I will
raise them up at the last day.” The administrator also emphasized Mark 3:28-29 which
says, “Truly I tell you, people can be forgiven all their sins and every slander they utter,
but whoever blasphemes against the Holy Spirit will never be forgiven; they are guilty of
an eternal sin.” The administrator aptly reminded the key leaders that persons do not get
saved when and where they decide. Salvation is the work of the Holy Spirit of God, as
God the Father decides. After using these two verses, the administrator encouraged key
leaders to once again ask the person if they were ready to be born again.
For the latter objection, the administrator highlighted the importance of listening
intently and compassionately to the person’s painful story. Then the administrator taught
the key leaders to redirect the person’s anger toward Satan, the author of pain and
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suffering. Rather than anger at The Lord, the administrator reminded the key leaders that
this was not a part of God’s original design or plan. Satan introduced pain and suffering
with the original sin. Satan is the one that is responsible for destroying God’s original
plan of intimacy and joy. Therefore, every hurt should drive persons to hate Satan more
than they ever have. After redirecting the person’s anger toward Satan, the administrator
led participants to once again attempt to lead the person to receive Jesus Christ as both
Lord and Savior.
After the administrator led participants through each of the fifteen responses to
common objections to the Gospel message, the administrator then gave participants the
next fifteen minutes to divide into groups of two and role play the aforementioned
responses. The participants were to put away their notes. One participant was to state one
of the objections. The other was to respond appropriately to the objection utilizing their
notes only as needed.
Having completed the training on overcoming common objections to the Gospel
message, Session Five then transitioned to helping the key leaders share their faith with
persons of different faith heritages. The administrator utilized a North American Mission
Board piece to assist in the training (Appendix 21). Although the NAMB piece was
extensive, the administrator concentrated on sharing the Gospel message with persons
from the following faith backgrounds: Mormons, Islam, Jehovah’s Witnesses, and
Judaism. These faith backgrounds were specifically chosen, as they are representative of
the largest number of persons within a five-mile radius of Locust Hill Baptist Church.
The administrator wanted to equip the key leaders for the faiths they would most likely
encounter on a daily basis. It should be noted that the project administrator gave a broad
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overview of these faiths in the time allotted, but that this was not an exhaustive study of
the representative faiths.
The administrator first asked the key leaders, “What do you know about the
Mormon faith?” The key leaders knew very little with the exception that young Mormon
men dress in white shirts, are often seen on bicycles, and participate in door to door
visitation. First, the administrator taught on effective witnessing insights regarding
Mormons. These included the fact that Mormons share many common moral and family
values, tend to be patriotic and politically conservative, and often do not understand the
differences between their faith and others. These can often provide points to talk about
when witnessing to those of the Mormon faith. Next, the administrator trained the key
leaders on potential obstacles to witnessing encounters with Mormons. First, the
administrator taught that Mormons already consider themselves to be Christian due to
their baptism and church membership. In addition, Mormons utilize the King James
Bible, but augment it with teachings by Joseph Smith whom they consider to be a
prophet. Moreover, many Mormons believe high moral and ethical standards are
necessary aspects in their system to salvation.
The administrator then asked the question, “What do you know about Islam?” The
key leaders knew even less about the Islamic faith. Responses included, “Most terrorists
are Muslim” and “Their attire is unique.” The administrator then began to outline some of
the barriers to witnessing to those of the Islamic faith. First, Muslims regard Jesus as a
prophet, but in no way the Son of God. To Muslims, this ideology is blasphemy. Muslims
also believe the Christian teaching of the Holy Trinity is polytheism and therefore,
equally blasphemous. In addition, Muslims believe the Koran to be superior to the Bible
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in accuracy and authority, and believe Mohammed to be superior to Jesus Christ.
Muslims adhere to the Five Pillars of Faith for salvation, as they contend Christians have
corrupted the Bible. Furthermore, many Muslims believe Christians to be immoral due to
what they see on Western television, identify Christianity with the Crusades, and regard
Christian worship as irreverent with loud singing and men and women sitting together.
The administrator then led the key leaders to think about ways they might
introduce those of Islamic heritage to the Gospel. The administrator first stressed the
importance of relationships in the endeavor. Muslims must see that Christians are in fact
genuine, loving, and committed. Second, the administrator stressed the importance of
emphasizing the love of God when witnessing to Muslims. To many Muslims, Allah is
only holy and fearful. The idea of a loving God is a novel concept. Finally, the
administrator highlighted the importance of stressing the inclusive nature of God,
especially when witnessing to women. In many Muslim communities, women are objects
for serving men. The idea that God loves women as much as men is heresy. Therefore,
women are prone to be open to hear about a God that loves them and has a plan for their
lives.
The administrator then asked the question, “What do you know about Jehovah’s
Witnesses?” All of the key leaders, at some point, had a personal encounter with a
Jehovah’s Witness at their home. Therefore, the key leaders had the most exposure to
Jehovah’s Witnesses. Most had received, at some point, a copy of their Watchtower
publication. The administrator shared that there are several bridges that enable effective
witnessing to Jehovah’s Witnesses including the group’s belief in the authority of the
Bible, their presence in the community, and their eagerness to discuss matters of faith.
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The administrator then highlighted several barriers to Jehovah’s Witnesses being born
again. These include their belief that their version of the Bible is the only authoritative
version, the group’s vehement opposition to any teaching outside of their sources, their
denial of the Holy Trinity, their denial the existence of hell, and their denial of the deity
of Jesus Christ. The administrator concluded by explaining that the group adheres to a
works-based salvation that they believe will only be obtained by an elect group of the
most committed.
The administrator concluded Session Five by asking the question, “What do you
know about the Jewish faith?” As expected, the key leaders knew basic tenets of the
Jewish faith, as Christianity was a direct descendent of Judaism. The administrator
discussed some of the bridges to effective witnessing encounters with Jews including
using the Old Testament in order to demonstrate how Jesus was the fulfillment of ancient
prophecy, sharing how Jesus Christ had powerfully changed their own lives, and taking
time to build meaningful friendships. The administrator then discussed the barriers to
witnessing to Jews including their belief that Jesus was not the Messiah, the fact that
many Jews are merely cultural Jews and not practicing Jews, and that Jews do not regard
the New Testament as divinely inspired or authoritative. The administrator closed this
portion of the training with a personal testimony about leading someone to Christ from
the Jewish faith and sharing personal experiences relating to Jews obtained during a
recent trip to the Holy Land.
The administrator then closed Session Five and the seminar as a whole by taking
time to pray for those in the local community who are apart from the Lord Jesus Christ,
for the key leaders of Locust Hill Baptist Church to have a greater heart for lostness in
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the community, and for God to open doors of opportunity to take the Gospel message
outside the confines of the church building. The key leaders were given the final fifteen
minutes to complete the post-project questionnaire before being dismissed.
CONCLUSION
The evangelism-training seminar “GO” attempted to engage key leaders at Locust
Hill Baptist Church at the head level, the heart level, and the hands level. The seminar
began by defining New Testament evangelism, outlining the model of Jesus relative to
evangelism, and placing an emphasis on maintaining a proper balance between the Great
Commission and the Great Commandment. The seminar then shifted to examine the
current level of evangelistic effectiveness at Locust Hill Baptist Church and in the
Southern Baptist Convention as an entity. Both at a local and national level, the data
proved that Southern Baptists remain in sharp decline when it comes to engaging lost
persons with the life-changing message of Jesus Christ. The seminar concluded with
practical evangelism training, including how to share a personal testimony, how to move
church invitations to spiritual conversations, how to conduct an effective evangelistic
community survey, how to share the Gospel utilizing the Evangecube, how to overcome
common objections to the Gospel, and how to effectively witness to individuals of
different faith backgrounds.
The administrator enjoyed overseeing this project and teaching the key leaders at
Locust Hill regarding increasing evangelistic effectiveness. The seminar provided a time
of significant spiritual growth and powerful fellowship. The project provided the
administrator with an experience that was challenging, yet rewarding. The administrator
believes that this project will benefit the church and the community both in the present,
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and in the future. Chapter Five will confirm that the seminar was effective in
accomplishing project goals and successful in increasing evangelistic effectiveness at
Locust Hill Baptist Church through equipping key leaders.
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CHAPTER 5
PROJECT EVALUATION
This chapter concludes the presentation of this project by offering a final analysis
and evaluation of project effectiveness and success toward accomplishing stated goals.
The first goal was to insure that key leaders at Locust Hill Baptist Church have a proper
understanding of evangelism. For this project to be considered successful, key leaders
should grow in their capacity to properly define evangelism, their familiarity with Jesus’
evangelism model, and in recognizing the importance of maintaining a proper balance in
obeying both the Great Commandment and the Great Commission. The second stated
goal was that key church leaders develop in their understanding of both the scope of
lostness in the area around Locust Hill Baptist Church, and in where we stand as a church
and denomination in reaching the lost. To be deemed successful, key leaders of Locust
Hill must demonstrate an increased urgency in getting the Gospel to those apart from
Jesus Christ. The third stated goal of this project was that key leaders at Locust Hill
Baptist Church are more equipped to confidently share their faith with others. If this
project is successful, key leaders should feel more confident in giving a Gospel
presentation, be prepared to move a conversation toward spiritual matters, and should be
competent in overcoming common objections. The final goal of this project was personal.
If successful, the project administrator should grow in his capacity to equip key leaders to
experience greater evangelistic effectiveness at Locust Hill Baptist Church. This chapter
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will seek to evaluate the attainment of these goals and draw conclusions based on the
evaluation.
Fourteen key leaders were initially invited to participate in the seminar.
Participants completed a questionnaire during the first session of the training program to
determine their level of competence relative to evangelism, and their confidence levels
regarding their abilities to share the Gospel. The purpose of the pre-test was to gain a
baseline of each participant’s self-perception. Of the fourteen key leaders invited, all
indicated that they planned to participate. However, two did not attend. The first was a
student intern who had to be in class on the day of the seminar. The other was ill and
unable to attend. Twelve key leaders began the seminar. Of the twelve, two had to leave
early to attend a grandson’s college graduation. Therefore, they did not complete the pre-
seminar questionnaire. Ten key leaders completed the entire seminar, including the pre-
and post-seminar questionnaire.
The first three questions of the questionnaire were intended to gather general
information. These questions ascertained how long the key leaders at Locust Hill had
been believers, how long they had served in their current capacity, and if they had ever
taken part in another evangelism training program. Of the ten key leaders, eight had been
believers for more than 21 years. One leader had been born again in the last five years,
and another between the last eleven and fifteen years. Therefore, eighty-percent of the
key leaders have had the opportunity to be proficient in evangelistic effectiveness over a
period of greater than twenty years. While the leadership exhibited lengthy tenure as
Christians, the group proved to be far less tenured serving in their current ministry
capacity. Seven of the key leaders had served in their current ministry capacity less than
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five years. Two leaders had served between six and ten years. Only one had served in
their capacity more than eleven years. Therefore, ninety percent of the key leaders at
Locust Hill Baptist Church exhibited short tenure in their current ministry assignment.
The final initial question was written to gauge the experience level of the key leaders
relative to evangelism training. Of the ten key leaders, six had previous training in the
area of evangelism while four had not. Therefore, sixty percent of the key leaders had
prior evangelism training experience. When viewed as a whole, the initial questions
reveal a group of key leaders at Locust Hill Baptist Church that are generally tenured in
their faith, new to their ministry assignment, and balanced relative to evangelism training.
Having presented the material gathered from the basic general information questions, this
chapter will now analyze the data gathered from the pre- and post- questionnaire relative
to each stated goal.
Evaluation of Data
The pre- and post-seminar questionnaire consisted of fifteen questions. Questions
one through five related directly to the project’s first stated goal. Questions six through
ten related directly to the project’s second stated goal. Finally, questions eleven through
fifteen related directly to the project’s third stated goal. Each of the fifteen questions were
based on a 5-point Likert scale ranging from 1 – “Strongly Disagree” to 5 – “Strongly
Agree.” The evaluation of the fifteen questions, as a group, will be utilized to determine
the success of the fourth goal.
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EVALUATION OF DATA FOR STATED GOAL ONE Increase Understanding of Evangelism The first question related directly to the first part of stated goal number one. That
is, did this project facilitate improvement in key leader’s understanding of evangelism?
The data in Table 1 indicates that six out of ten key leaders reported an increase in their
capacity to properly define the term “evangelism.” The net change in the respondents was
an increase of seven points. Four respondents reported no change. Taken alone, this data
is not impressive. However, as previously stated, the majority of the key leaders had been
Christians for more than twenty years. It is not surprising that they had a familiarity with
the term “evangelism.” The remaining two parts of the first goal shed greater light on
whether goal one was achieved.
Table 1. Research Data for Statement 1
Respondent 1 2 3 4 5 6 7 8 9 10
Pre-Test 4 4 5 5 4 4 3 4 5 5
Post-Test 5 5 5 5 5 5 5 5 5 5
Shift +1 +1 0 0 +1 +1 +2 +1 0 0
Understanding the Model of Jesus in the Area of Evangelism
When the key leaders were asked whether they had a good understanding of the
model of Jesus in the area of evangelism, the data was more impressive. Nine out of the
ten key leaders experienced growth in their understanding of such an important model.
I can properly define evangelism
Change in Responses +7
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The net increase in the post-seminar assessment was ten or an average increase of one
point per person.
Table 2. Research Data for Statement 2
Respondent 1 2 3 4 5 6 7 8 9 10
Pre-Test 4 4 5 4 4 4 3 4 4 4
Post-Test 5 5 5 5 5 5 5 5 5 5
Shift +1 +1 0 +1 +1 +1 +2 +1 +1 +1
Whereas question one was more general in nature, questions two and three were
more specific. If the respondents truly could define evangelism as indicated in question
one, the increase should be nominal in questions two and three. The fact that the increase
was +22 for these two questions indicate that the leaders were not as proficient in
defining evangelism as they supposed themselves to be.
Importance of Maintaining a Balance Between Great Commission and Great Commandment
Question three was designed to determine the key leader’s understanding of the
differences in the Great Commission of Jesus and the Great Commandment of Jesus. The
data in Table 3 shows that the post-seminar assessment was most impressive to this point.
The net increase in the post- versus pre-seminar evaluation was twelve, or an average
increase of 1.2 per leader. Every leader grew in their understanding of the differences in
the Great Commission and the Great Commandment. This finding is crucial as it was a
I have a good understanding of the model of Jesus in the area of evangelism
Change in Responses +10
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key indicator of success in the stated goals. Moreover, this comprehension is at the root
of the struggles of the church as a whole.
Table 3. Research Data for Statement 3
Respondent 1 2 3 4 5 6 7 8 9 10
Pre-Test 3 4 3 4 4 4 4 4 4 4
Post-Test 5 5 5 5 5 5 5 5 5 5
Shift +2 +1 +2 +1 +1 +1 +1 +1 +1 +1
Questions four and five were even more specific in nature. The final two
questions relative to the first stated goal attempted to determine the key leaders’ belief in
both the leader and church’s execution in balancing the Great Commission and the Great
Commandment. The desired response for these two questions was for leaders to
recognize that this is an area where the church as a whole needs improvement. Table 4
addresses the church as a whole. Table 5 addresses leaders in their individual ministry
assignments. Four of ten leaders were uncertain as to whether Locust Hill Baptist Church
exhibited a proper balance in the Great Commission and the Great Commandment. Of the
four, three changed to “Disagree” in the post-seminar assessment, as would be expected.
Respondent number seven changed from “Agree” to “Disagree,” again as would be
expected. As a group, the net change presented in Table 4 is a minus three. Only one
respondent moved up on the Likert scale. Five of the ten stayed with the first response.
I understand the differences in the Great Commission and Great Commandment
Change in Responses +12
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Table 4. Research Data for Statement 4
Respondent 1 2 3 4 5 6 7 8 9 10
Pre-Test 4 3 3 3 3 4 4 2 4 4
Post-Test 4 4 2 2 3 4 2 2 4 4
Shift 0 +1 -1 -1 0 0 -2 0 0 0
Of all the responses, question five, represented in Table 5, proved to be the most
diverse. After the project had been administered, six of the ten leaders felt better about
their balance between the Great Commission and the Great Commandment in their
respective ministries. Four of the ten felt less confident. Seven out of ten leaders
answered “Uncertain” in the pre-seminar assessment. After the seminar, all ten were
either more or less confident in their response, indicating that they did in fact have a
greater understanding of the question.
Table 5. Research Data for Statement 5
Respondent 1 2 3 4 5 6 7 8 9 10
Pre-Test 3 2 3 3 3 3 4 3 3 4
Post-Test 4 4 2 2 4 4 2 2 5 5
Shift +1 +2 -1 -1 +1 +1 -2 -1 +2 +1
I believe we have a good balance between the Great Commission and the Commandment in our church
I believe I have a good balance between the Great Commandment and the Great Commission in my current ministry
Change in Responses -3
Change in Responses +3
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Summary of Data Relative to First Stated Goal
The data indicates that the project was successful in achieving the first stated goal.
Sixty percent grew in their understanding of the concept of evangelism, ninety percent
grew in their comprehension of the model of Jesus relative to evangelism, and every
leader grew in their capacity to distinguish key differences between the Great
Commission and the Great Commandment. Moreover, the group as a whole demonstrated
a heightened recognition that this difference was not presently in balance at Locust Hill.
Finally, every single leader changed their response to question five indicating they
understood the question and felt better or worse about their specific ministry assignment.
This was the expected result as some ministries are more in balance than others at Locust
Hill at the present time.
EVALUATION OF DATA FOR STATED GOAL TWO
Whereas the first stated goal was a measurement of head knowledge regarding
evangelism, stated goal number two was a metric of the heart. The intent of this section
of the project is to demonstrate that, although key church leaders are successful in
knowing what to do, overall we are failing in doing what we know.
Knowledge of Lostness Within 5-mile Locale Data Tables 6 and 7 were included to gauge the knowledge of key leaders relative
to lostness and church attendance. Table 7 clearly indicates that, prior to the seminar, key
leaders did not believe the majority of families around Locust Hill were church attenders.
The average pre-assessment answer was 1.8, and average post-assessment answer was
1.5. Therefore, the group as a whole either “Disagreed” or Strongly Disagreed” before the
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seminar and were even more confident in their conclusion following the seminar. While
the group held a general belief that many families were not attending church, Table 6
indicates that the group was not prepared for the actual number of lost individuals and
families living within a five-mile radius of the church. Of all the content presented, key
leaders indicated this material to be the most meaningful and convicting. Nine of ten
leaders grew by two points or greater in their understanding of lostness around Locust
Hill Baptist Church. Table 6 demonstrates this net increase of 29, an average increase of
3.2 per leader. It is clear from this data that the group grew tremendously in their
recognition of the scope of the actual work to be done in their geographic locale.
Table 6. Research Data for Statement 6
Respondent 1 2 3 4 5 6 7 8 9 10
Pre-Test 2 2 1 1 3 1 2 3 1 5
Post-Test 5 5 5 5 5 5 5 5 5 5
Shift +3 +3 +4 +4 +2 +4 +3 +2 +4 0
I know the percentage of lost persons living near our church
Change in Responses +29
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Table 7. Research Data for Statement 7
Respondent 1 2 3 4 5 6 7 8 9 10
Pre-Test 2 2 1 3 1 3 2 2 1 1
Post-Test 1 2 1 2 2 2 1 1 1 2
Shift -1 0 0 -1 +1 -1 -1 -1 0 +1
Evangelistic Effectiveness of Church and Denomination
Questions eight and nine were designed to gauge key leader’s perceptions
regarding evangelistic effectiveness as a church and denomination. In regards to the
church’s effectiveness, the average response in the pre-seminar assessment was 3.8. The
average response in the post-seminar assessment was 3.3. The total net decrease was .5
and four out of ten key leaders felt less confident following the seminar, while zero felt
more confident. When the Southern Baptist Denomination was assessed in question nine,
responses were even lower. The average pre-seminar assessment response was 2.8. The
average post-seminar assessment was 2.3. The total net decrease was again a .5. An
analysis of the data shows that key leaders at Locust Hill Baptist Church did not believe
their church or their denomination was effective in the area of evangelism before the
seminar and were even more convinced of that fact at the conclusion of the seminar.
Most people around our church are part of a local church family
Change in Responses -3
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Table 8. Research Data for Statement 8
Respondent 1 2 3 4 5 6 7 8 9 10
Pre-Test 5 4 4 3 3 4 3 4 4 4
Post-Test 4 2 4 2 3 4 2 4 4 4
Shift -1 -2 0 -1 0 0 -1 0 0 0
Table 9. Research Data for Statement 9
Respondent 1 2 3 4 5 6 7 8 9 10
Pre-Test 2 4 1 4 3 3 2 3 4 2
Post-Test 2 2 2 2 2 4 2 3 2 2
Shift 0 -2 +1 -2 -1 +1 0 0 -2 0
Key Leader Personal Evangelistic Effectiveness
Having gauged the perception of key leaders relative to the evangelistic
effectiveness of both their own church and denomination, the final part of determining
the success of stated goal number two involves evaluating key leaders’ perception of their
personal evangelistic effectiveness, both before and after the seminar. Specifically, in
order for stated goal number two to be deemed successful, key leaders must exhibit a
Our church is currently doing a good job of reaching out to our local community
Our denomination is currently doing a good job of reaching out to our local community
Change in Responses -5
Change in Responses -5
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greater sense of urgency in getting the Good News to those apart from Jesus Christ.
Table 10 indicates a net increase of four from pre-seminar to post-seminar assessment.
The average pre-seminar assessment was a high 4.2 while the average post-seminar
assessment was an even higher 4.6. None of the ten key leaders had a lesser sense of
urgency following the seminar, while four indicated that they had a higher sense.
Moreover, four of the ten responded “Strongly Agree” in the pre-seminar, and therefore
had no room for increase. The data demonstrates that the seminar was effective in
increasing the overall sense of urgency among the key leaders at Locust Hill, albeit
slightly as it was already relatively high.
Table 10. Research Data for Statement 10
Respondent 1 2 3 4 5 6 7 8 9 10
Pre-Test 5 4 5 5 3 3 4 4 5 4
Post-Test 5 5 5 5 4 4 5 4 5 4
Shift 0 +1 0 0 +1 +1 +1 0 0 0
Summary of Data Relative to Second Stated Goal
The data indicates that the project was successful in achieving the second stated
goal. The key leaders clearly grew in their understanding of the scope of lostness within a
close proximity of the church. The data supports the conclusion that key leaders came to
the realization that even less families were part of a church family than they initially
I have a sense of urgency when it comes to sharing the Gospel with others
Change in Responses +4
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suspected, and that they had virtually no idea of the more than 11,900 people either
unchurched or lost within a five-mile radius of Locust Hill Church. Second, the data
demonstrates that key leaders grew in their understanding of both our church and
denomination’s relative ineffectiveness in reaching these lost individuals and many more
like them across our country. The net decrease of ten in Tables 7 and 8 indicates that key
leaders grew in their understanding of the deficiency at both levels. Moreover, the net
increase of four indicates that following the seminar, key leaders had a greater sense of
urgency to get the Gospel message out to those apart from Christ. Therefore, the
combined data demonstrates that the seminar was successful in achieving each of the
components of stated goal number two.
EVALUATION OF DATA FOR STATED GOAL THREE
Whereas the first two stated goals proved successful in establishing growth
among the key leaders at Locust Hill Baptist Church in knowing what to do (head) and
why to do so (heart), goal three determined that key leaders also grew in their
understanding of how to share their faith (hands). Questions eleven through fifteen in the
questionnaire were very specific and targeted at ascertaining whether key leaders grew in
their confidence in sharing the Gospel, moving a conversation toward spiritual matters,
and overcoming objections. The project administrator was pleased in the key leaders’
growth in each of these key areas.
Confidence in Giving Gospel Presentation
Questions ten and fifteen were designed to determine if the project was successful
in assisting key leaders in growing in their confidence to share a Gospel presentation.
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Question fifteen was included because the project administrator deemed the element of
sharing a personal testimony a critical component of many Gospel presentations. An
analysis of both questions indicate that the project was successful in achieving stated goal
three in relation to giving a Gospel presentation with confidence.
In relation to the confidence level of sharing a personal testimony, the net increase
was only two. However, six of the ten leaders responded with a five in the pre-seminar
assessment and thus had no room for improvement. Of the four that had room for growth,
two of the four key leaders indicated that they had grown in their confidence as a result of
the seminar. This response was not surprising considering that eight of the ten key leaders
had been believers for more than 20 years.
Table 15. Research Data for Statement 15
Respondent 1 2 3 4 5 6 7 8 9 10
Pre-Test 4 4 5 4 5 4 5 5 5 5
Post-Test 4 4 5 5 5 5 5 5 5 5
Shift 0 0 0 +1 0 +1 0 0 0 0
The data proved more impressive in regards to the increase of confidence among
key leaders in giving a Gospel presentation. Six of the ten key leaders grew in their level
of confidence in giving a Gospel presentation as a result of the seminar. One leader
reported a five on the pre-seminar assessment. Therefore, of those eligible for an
I feel confident in sharing my personal testimony
Change in Responses +2
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increase, 67% did so. The average pre-seminar response was 3.9, while the average post-
seminar response was 4.5. Table 12 shows the net increase of six.
Table 11. Research Data for Statement 11
Respondent 1 2 3 4 5 6 7 8 9 10
Pre-Test 4 3 3 4 4 4 4 4 4 5
Post-Test 4 4 4 5 5 5 4 4 5 5
Shift 0 +1 +1 +1 +1 +1 0 0 +1 0
Confidence in Moving Conversations Toward Spiritual Matters
Although the net increase of six is the same as that of question one, three leaders
reported a five on the pre-seminar assessment and therefore had no room for
improvement statistically. Of those that had room for improvement, four out of seven key
leaders, or 57%, did so. Moreover, one of the key leaders had a personal net increase of
three. This leader changed their response from a two in the pre-seminar assessment, or
Disagree, to a five on the post-seminar assessment, or Strongly Agree. Clearly, the
project was successful in helping key leaders grow in their ability to move conversations
toward spiritual matters as Table 12 demonstrates.
I feel confident in giving a Gospel presentation
Change in Responses +6
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Table 12. Research Data for Statement 12
Respondent 1 2 3 4 5 6 7 8 9 10
Pre-Test 4 4 2 5 4 4 4 4 5 5
Post-Test 4 4 5 5 5 5 4 5 5 5
Shift 0 0 +3 0 +1 +1 0 +1 0 0
Confidence in Overcoming Objections When Sharing Faith
Questions thirteen and fourteen were designed to determine the seminar’s
effectiveness in helping key leaders grow in their ability to overcome objections when
giving a Gospel presentation. While question thirteen was direct in nature, question
fourteen was designed to see if the seminar helped key leaders feel a greater confidence
in witnessing to persons of a different faith background. An increased confidence in this
arena would naturally give a greater overall confidence in the final portion of the third
stated goal. An analysis of these questions proves the seminar was successful in both
respects.
In regards to an increased confidence in overcoming common objections, key
leaders reported a net increase of ten. Seven of the ten key leaders increased in their
confidence. Two key leaders reported a five on the pre-seminar and had no room for
statistical improvement. Therefore, of the key leaders that could increase, seven out of the
eight, or 88%, did so. Three key leaders had a personal net growth of two. Table 13
I feel confident in moving a conversation toward spiritual matters
Change in Responses +6
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demonstrates that the average pre-seminar response was 3.5 while the average post-
seminar response was 4.5.
Table 13. Research Data for Statement 13
Respondent 1 2 3 4 5 6 7 8 9 10
Pre-Test 3 2 2 4 3 3 4 4 5 5
Post-Test 4 4 4 5 4 5 4 5 5 5
Shift +1 +2 +2 +1 +1 +2 0 +1 0 0
In regards to the growth of key leaders with respect to confidence in sharing their
faith with people of other religions, the data was equally impressive. Three of the ten key
leaders reported a five on the pre-seminar assessment and therefore had no room for
statistical growth. Of the seven that did have room for growth, five did so or 71%. Of
those seven, the average growth per person was 1.3 with three of the seven growing
personally by two or greater. Table 14 presents these findings.
I feel confident in overcoming common objections when sharing my faith
Change in Responses +10
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Table 14. Research Data for Statement 14
Respondent 1 2 3 4 5 6 7 8 9 10
Pre-Test 3 2 1 5 2 3 2 4 5 5
Post-Test 3 4 4 5 4 4 3 4 5 5
Shift 0 +2 +3 0 +2 +1 +1 0 0 0
Summary of Data Relative to Third Stated Goal The data indicates that the project was successful in achieving the third stated
goal of equipping key leaders at Locust Hill Baptist Church to confidently share the
Gospel message. Of those with room for statistical growth, Sixty-seven percent grew in
their confidence level to give a Gospel presentation, fifty-seven percent grew in their
confidence level to move conversations toward spiritual matters, and eighty-eight percent
grew in their confidence level to overcome common objections to the Gospel. Moreover,
seventy-one percent grew in their confidence level in sharing their faith with persons of
different faith backgrounds. This will further positively impact the significance of the
first three indicators.
EVALUATION OF DATA FOR STATED GOAL FOUR
The final stated goal of this project was that the project administrator grows
personally in his capacity to equip key leaders to experience greater evangelistic
effectiveness. This goal is somewhat subjective due to the fact that there is no metric
I feel confident in sharing my faith with people of other religions
Change in Responses +9
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available to determine a baseline of equipping proficiency before the project to indicate if
true growth has or has not occurred. Therefore, in order to evaluate the final goal, the
project administrator will utilize a combination of an analysis of the project as a whole
with reflection. Clearly, when viewed as a whole, the project was successful in equipping
key leaders to increase evangelistic effectiveness at Locust Hill.
In relation to head knowledge of evangelism, the project administrator was most
pleased with the net growth of twelve for the group in the area of understanding the
differences between the Great Commission and the Great Commandment. As cited from
the first page of this project, this deficiency in understanding the importance of
maintaining a proper balance between the two great imperatives of Christ had permeated
into nearly every facet of the ministry of the church. At the outset of this project, Locust
Hill’s balance was off with an extreme emphasis upon the Great Commandment at the
expense of the Great Commission, such that the church was loving all over one another
while making virtually no impact outside of the confines of the church facility. Therefore,
this increase does indicate success relative to stated goal number four. Prior to this
project, the project administrator had been unable to improve this understanding. As a
result of this project, the project administrator grew in his capacity to affect this
understanding.
In relation to matters of the heart, the project administrator was most satisfied in
the group’s heightened awareness of the vast lostness of the surrounding community. The
net increase of twenty-nine in the team’s knowledge of the percentage of lost people
living near our church was one of the highlights of the project as a whole. The project
administrator grew in his capacity to equip the key leaders in this area, because prior to
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the project the project administrator was equally unaware of the actual statistics relative
to lostness around the church. The project administrator supposed the number to be high,
but was taken aback by the nearly 12,000 people living apart from a saving knowledge of
Jesus Christ within only a five-mile radius of the church property. This finding has not
only increased the project administrator’s ability to equip the key leaders and the church,
but has increased the project administrator’s brokenness for the lostness of the
community, and has caused the project administrator to be much more urgent and bold in
his personal evangelistic fervor.
In the final analysis, a head and heart overhaul would be incomplete if the project
had failed in equipping key leaders to take the Gospel out with their hands. From the
project administrator’s vantage point, this is where the project proved most successful
relative to stated goal four. The results of having seventy-seven percent grow in their
confidence level in giving a Gospel presentation and eighty-eight percent grow in their
confidence level in overcoming common objections to such a presentation, clearly
indicates that the project administrator had failed in equipping key leaders in the area of
evangelism. Therefore, the growth in these respective areas is clearly indicative that the
project administrator has become more proficient in his personal ability to equip the key
leaders at Locust Hill.
Summary of Data Relative to the Fourth Stated Goal
An analysis of the relevant data demonstrates that the project administrator grew
in his capacity to equip the key leaders to increase evangelistic effectiveness at Locust
Hill Baptist Church. The respective increases in head knowledge, heart awareness, and
hands-on effectiveness reveal a deficiency in equipping prior to the project that was
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!
improved over the course of the journey. The growth within the group is an indicator of
the growth of the project administrator. Data aside, upon reflection, the project
administrator is certain the Lord has grown him in his capacity to equip key leaders. This
project forced the project administrator to evaluate his own fervor in the area of personal
evangelism. It became apparent to the project administrator that in order to lead the group
to an increase in evangelism effectiveness, the project administrator must first experience
this increase in his own personal life. For this, the project administrator is very grateful.
Reflections and Future Implications
While the evaluation of the project has conclusively indicated success in
achieving project goals, the project administrator has identified four changes that have
the potential to strengthen future efforts to equip key leaders. First, the project
administrator should increase the amount of time dedicated to evangelism training. While
an all-day seminar was resourceful in obtaining usable data to expediently complete the
project, the project administrator will increase the training time in future versions of the
GO Evangelism Training Program. Specifically, future versions will include multi-day
trainings so that key leaders can properly digest information and have a greater amount of
time dedicated to each chapter.
Second, the project administrator should increase the time given to explaining
how to use the Likert Scale. The fact that key leaders responded so readily with a 5 or
Strongly Agree, when on-site evaluation clearly indicates room for improvement,
indicates that key leaders need further instruction on what constitutes a Strongly Agree
response. In the future, the project administrator will give more time to illustrate the
Likert Scale in order to improve data collected.
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!
Third, the project administrator should include field training for future evangelism
improvement sessions. While this project focused on training key leaders to increase
evangelistic effectiveness, future versions will include modeling such methodology
outside of the classroom. The project administrator has taken key leaders and field trained
them informally after the seminar, but future endeavors will include formal field training
as a component of the course itself.
Fourth, the project administrator should add a final portion to the training material
that includes a commitment on the part of each key leader to train others within their
respective ministries how to more effectively and confidently share the Gospel message.
While this was mentioned during the seminar, the project administrator will be more
intentional in future endeavors to secure a formal commitment by participants to expand
the evangelism training base to the next level of ministry workers.
CONCLUSION
The project administrator has been affected in a number of ways through this
Doctor of Ministry program. The project administrator has been stretched by the Lord to
improve in the area of personal evangelism. Furthermore, the project administrator
completes this journey more convinced than ever of the importance of equipping key
leaders, and with a greater burden and desire to do so in the future. Finally, the project
administrator senses the urgency to expand evangelism training beyond the key leaders to
the church as a whole. This fall, the project administrator is offering another GO
evangelism training that is open to all church members each Wednesday night for eight
weeks. The project administrator is excited to see how God will use these ongoing efforts
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to reach out to the vast numbers of men, women, and children that do not have a saving
relationship with Jesus Christ in our community.
In addition to personal growth and development by the project administrator,
Locust Hill Baptist Church, as a faith family, has experienced healthy growth over the
course of this project. Chapter One of this project was completed nearly eighteen months
prior. In those eighteen months, the Lord has done some exciting things as the leadership
addressed several of the church’s key weaknesses. First, in 2016 Locust Hill will baptize
twenty-three new converts. This marks a fifteen-year high. Second, the church has
demonstrated a renewed interest in reaching out to families not currently part of Locust
Hill. Examples of this change include a new church website, new church signs in the
community, a new LED sign to promote upcoming opportunities for spiritual growth, and
a renovation of interior space to convey to guests that they are important. Third, Sunday
School received much needed revitalization. This year the church has averaged 208; a
23% increase from the previous year. Finally, the church has implemented a strategic
plan for missional engagement. An Acts 1:8 team was prayerfully assembled, and this
year Locust Hill sent teams to Guatemala, Toronto, Alaska, and South Korea. During
these mission endeavors, another twenty-three people came to a saving knowledge of
Jesus Christ.
In conclusion, this Doctor of Ministry program has been a great benefit to the
personal spiritual health of the project administrator and the corporate spiritual health of
Locust Hill Baptist Church. The project administrator believes that the greatest days are
still ahead and that this project has served to propel the church forward to accomplish
God’s will.
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APPENDIX 1
PARTICIPANT INVITATION !
!!
Monday,!April!4,!2016! Good morning John, I want to personally invite you to be part of a key-leaders training on Friday, May 13, from 8:00 a.m. – 5:00 p.m. This training will focus on increasing our evangelistic effectiveness here at Locust Hill. I hope and pray that this information will be helpful to us in our personal walk with the Lord and in leading our ministry. Breakfast and lunch will be provided, as well as childcare. I know your schedule is very busy, but value your participation as our current Chairman of the Deacons. If you cannot attend, I'll ask another member of team that you recommend. Please let me know by this Friday if you will be able to participate. Thank you!
Stephen Cannon
Rev. Stephen Cannon Locust Hill Baptist Church - Pastor
864-895-1771 www.locusthillchurch.org
!!!!!!!
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!!
APPENDIX 2
PRE- AND POST-PROJECT QUESTIONNAIRE Agreement to Participate The research in which you are about to participate is designed to measure the confidence and knowledge of key leaders at Locust Hill Baptist Church in the area of evangelism. This research is being collected by Stephen Cannon for purposes of collecting data for this ministry project. In this research, you will simply answer the questions before we begin training and you will answer the same questions after we complete the training. Any information you provide will be held strictly confidential, and at no time will your name be reported, or your name identified with your responses. Participation in this study is totally voluntary and you are free to withdraw from the study at any time. General Information: 1. Please print your name: _____________________________________ How long have you been a Christian? Place an X by the appropriate answer _____1-5 _____ 6-10 _____11-15 _____ 16-20 _____21+ How many years have you served in your current ministry capacity? Place an X by the appropriate answer. _____1-5 _____ 6-10 _____11-15 _____ 16-20 _____21+ Have you ever taken part in another evangelism training program? _____ Yes _____ No
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Head: Using the following scale, please write the number that best corresponds to your feelings in response to the following statements:
1 2 3 4 5 Strongly Disagree Disagree Uncertain Agree Strongly Agree
______ 1. I can properly define evangelism. ______ 2. I have a good understanding of the model of Jesus in the area of evangelism. ______ 3. I understand the differences in the Great Commission and Great Commandment. ______ 4. I believe we have a good balance between the Great Commandment and the Great Commission in our church. ______ 5. I believe I have a good balance between the Great Commandment and the Great Commission in my current ministry. Heart: Using the following scale, please write the number that best corresponds to your feelings in response to the following statements:
1 2 3 4 5 Strongly Disagree Disagree Uncertain Agree Strongly Agree ______ 6. I know the percentage of lost persons living near our church. ______ 7. Most people around our church are part of a local church family. ______ 8. Our church is currently doing a good job of reaching out to our local community. ______ 9. Our denomination is currently doing a good job in the area of evangelism.
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______ 10. I have a sense of urgency when it comes to sharing the Gospel with others. Hands:
1 2 3 4 5 Strongly Disagree Disagree Uncertain Agree Strongly Agree _____ 11. I feel confident in giving a Gospel presentation. _____ 12. I feel confident in moving a conversation toward spiritual matters. _____ 13. I feel confident in overcoming common objections when sharing my faith. _____ 14. I am confident in sharing my faith with people of other religions. _____ 15. I feel confident in sharing my personal testimony. !!!!!!!!!!!!!!!!!!!
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APPENDIX 3
DETAILED SEMINAR OUTLINE
Friday, May 13, 2016 from 8:00 a.m. to 5:00 p.m. 8:00 – 8:30 – Pre-Training Survey Completion 8:30 – Session 1 (1 hour) – Head – What do you know about evangelism?
• Project Goals (10 min) • What is New Testament Evangelism? (15 min) • The Evangelistic Model of Jesus (15 min) • The Proper Balance (20 min)
Break – 15 minutes 9:45 – Session 2 (1 hour) – Heart - Where are we currently as a church and denomination?
• Fast Facts About Evangelism – 10 min • Current State of Southern Baptist Convention – 15 min • Current State of Locust Hill Baptist Church – 15 min • Key Findings from Missions Insite Report – 20 min
Break – 15 min 11:00- Session 3 (1 hour) - Hands - Dr. Bill Cashion
• Questions to Start an Evangelistic Conversation through Survey (15 min) • Starting an Evangelistic Conversation through church invitation (15 min) • How to Prepare a Personal Testimony (30 min)
12:00 - Lunch 1:00 – Session 4 (1.5 hours) – Hands - Evangelism Training
• Prayer – The Foundation of our Evangelism (10 min) • Evangecube Training (1 hour) • Evangecube Role Playing (20 min)
Break – 30 min
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3:00 – 4:30 – Session 5 (1.5 hours)
• Overcoming Common Objections (45 min) • Sharing the Gospel with Other Religions (45 min)
4:30 – 5:00 – Post - Training Survey Completion
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APPENDIX 4
PROJECT GOALS
Three goals have been established for this project to provide both direction
and serve in the evaluation of the project’s success and effectiveness. The first goal of
this project is to insure that key leaders have a proper understanding of evangelism
and the importance of evangelism within the ministry of the local church. If this
project is successful, key leaders should be able to recognize the importance of
maintaining a proper balance in obeying the Great Commandment and the Great
Commission.
The second goal of this project is that key church leaders understand where
we stand as a church and denomination in reaching the lost. The anticipated outcome
of this goal is that key leaders of Locust Hill demonstrate an increased brokenness
toward the unsaved in our community and world, and a renewed eagerness to extend
ministry past the current church membership.
The third goal of this project is that key leaders at Locust Hill Baptist Church
are equipped to confidently share their faith with others. If this project is successful,
key leaders should feel more confident in giving a Gospel presentation, should be
prepared to move the conversation toward spiritual matters, and should be competent
in overcoming common objections.
!
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What%in%the%World%is%Biblical%Evangelism?%
%
Week%3%
How$would$you$define$evangelism?$$
$
“A#concerted#effort#in#the#power#of#the#Holy#Spirit#to#confront#unbelievers#with#the#truth#about#Jesus#Christ#and#the#claims#of#our#Lord#with#a#view#to#leading#unbelievers#into#repentance#toward#God#and#faith#in#our#Lord#Jesus#Christ#and#thus#into#the#fellowship#of#His#church#so#that#they#may#
grow#in#the#Spirit.”#Lewis&Drummond&
APPENDIX 5 SESSION ONE POWERPOINT
135
New$Testament$Terminology$Mark%16:15,%Luke%24:4718,%Acts%1:8%
$
Euangelion$Eu#=#Good,#angel#=#messenger.%
So,#literally#messenger#of#good#news.#Kerusso$
To#proclaim#in#the#manner#of#a#herald#Marturo$Witness#
%
What#was#the#evangelistic#model#of#Jesus?&
136
What&was&the&evangelistic&model&of&Jesus?&&1.&PURPOSEFUL!(Luke!19:10,!Mark!10:35,!Matthew!13:44546)!
!
#“Jesus#came#with#the#purpose#of#winning#the#world#to#saving#belief#in#Himself.”%
John%Mark%Terry%%%%
At#no#Dme#did#Jesus#allow#other#tasks,#no#maFer#how#important#they#appeared#to#be,#to#relegate#His#primary#purpose#to#the#background.#His#primary#purpose#was#to#win#the#lost#to#personal#faith#in#Himself#as#the#Son#of#
God#and#the#Savior#of#men.%%%%%%%Roger%Carswell%%
What&was&the&evangelistic&model&of&Jesus?&&!
2.&PERSONAL&(Over!40!times!in!the!New!Testament!Jesus!personally!witnessed!to!a!person,!Matthew!9:36!is!an!example!of!Jesus’!heart!for!people)!
!!
!“Jesus!dealt!with!people!personally.!He!did!not!send!someone!else.!He!came!Himself.!He!became!one!with!humanity.”!!!!!!!!!!!!!!!!!!!!!!!! ! ! ! ! ! ! ! ! ! ! !!John!Mark!Terry!!
!!!“Jesus!conveyed!to!each!person!that!the!human!personality!is!worth!more!than!the!accumulative!value!of!the!material!assets!of!the!world.!!Jesus!saw!in!each!person!the!capacity!to!have!divine!life!planted!within.” !!!!!!!!!!!!!!!!!!!!Mendall!Taylor!
137
What&was&the&evangelistic&model&of&Jesus?&
!
!3.&POINTED&(Mark!8:34538,!10:38545,!Matthew!10:21523,!John!4:1526!)!
!“Jesus!called!people!to!salvation,!but!He!also!called!them!to!sacri<ice!and!service.!Jesus!did!not!hide!the!cost!of!discipleship;!on!the!contrary,!He!offered!them!a!cross!to!bear!and!a!cup!to!drink.”!John!Mark!Terry!!
What&was&the&evangelistic&model&of&Jesus?&
%%4.$PERVASIVE$(John%4,%Mark%10:14,%Mark%1:41,%Luke%8:26139,%Luke%19:119,%Acts%1:8,%MaGhew%29:19120)%
%%“God#is#omnipotent,#omniscient,#and#omnipresent.#When#Satan#wants#to#get#at#God,#he#knows#that#aFacking#God#directly#is#fuDle.#So#what#does#Satan#do?#He#aFacks#God#at#His#only#point#of#“weakness.”#God’s#only#“weakness”#is#that#He#loves#people.#To#aFack#God,#Satan#accuses,#tempts,#and#deceives#people.”%%%%%%%%%%%%%%%%% % % % % % % % % % % % %Dave%Early%!
138
What&was&the&evangelistic&model&of&Jesus?&!
!5.&POWERFUL&!The!ministry!of!Christ!was!clearly!empowered!by!the!Holy!Spirit.!The!Spirit!is!present!at!His!birth!(Luke!1:35),!at!His!baptism!(Matthew!3:13517),!in!His!temptation!(Luke!4:14),!in!His!victory!over!demons!(Matthew!12:28),!at!the!cross!(Heb.!9:14),!and!in!His!Resurrection!(Rom!8:11).!From!the!beginning!to!end,!Jesus’!ministry!was!permeated!and!empowered!by!the!power!of!the!Holy!Spirit.!In!His!last!words!to!His!disciples!in!Acts!1:8,!Jesus!notiWies!the!disciples!that!they!will!continue!the!work!of!the!Spirit!as!the!new!body!of!Christ,!as!the!church.!It!is!Witting!then!that!“The!Acts!of!the!Apostles,”!as!it!is!usually!titled,!is!not!a!record!of!the!apostle’s!acts.!!Instead,!it!serves!as!a!record!of!the!acts!of!the!Holy!Spirit.!!While!the!apostles!are!scarcely!mentioned,!with!the!exception!of!Peter!and!Paul,!the!Holy!Spirit!is!mentioned!over!70!times.!
What&was&the&evangelistic&model&of&Jesus?&
6.&PRAYERFUL!Jesus!maintained!His!relationship!with!the!
Father!through!prayer.!Jesus!prayed!at!His!baptism!(Luke!3:21).!He!prayed!before!choosing!His!disciples!(Luke!6:12).!!He!prayed!before!he!fed!the!Wive!thousand!(Luke!9:16).!!He!prayed!before!He!raised!Lazarus!from!the!dead!(John!11:41542),!and!He!prayed!in!the!garden!before!He!went!to!the!cross!(Luke!22:39544).!His!Wirst!word!(Luke!23:34)!and!His!last!words!from!the!cross!(Luke!23:46)!were!a!prayer!to!God.!Throughout!His!ministry,!Jesus!relied!upon!prayer!to!sustain!His!power!for!ministry.!
139
A%Proper%Balance%Between%the%Great%Commission%and%Great%
Commandment%%
THE$PROPER$BALANCE$
%%%%%
Great&Commandment&Matthew&22:37P38
Great&Commission Matthew&28:19P20
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APPENDIX 6
WHAT IS NEW TESTAMENT EVANGELISM?
Evangelism Definition
The word “evangelism” proves difficult to adequately define, but the endeavor is essential for the purpose of this project. C.E. Autry correctly contends that if the concept of evangelism is fuzzy, plans and performance will be limited by clarity and dedication.1 This project will utilize Lewis Drummond’s definition of evangelism when he stated, “A concerted effort in the power of the Holy Spirit to confront unbelievers with the truth about Jesus Christ and the claims of our Lord with a view to leading unbelievers into repentance toward God and faith in our Lord Jesus Christ and thus into the fellowship of His church so they may grow in the Spirit.”2
New Testament Terminology
While there are a variety of words used to depict evangelism in the New Testament, three are particularly prominent and widely used. These three terms include in their verb form euangelizo, kerusso, and marturo, and will be examined at this point for the purpose of understanding exactly what it was that Jesus desired His disciples to accomplish in regards to evangelism. Each of these three important terms are utilized in the Great Commission passages found in the Gospels and Acts – euangelion in Mark 16:15, kerusso in Mark 16:15 and Luke 24:47, and marturo in Luke 24:48 and Acts 1:8.3 Euangelion
The basic word for “evangelism” in the New Testament is the term transliterated into the English as “evangel” (noun) or “evangelize” (verb).”4 The prefix eu translates into English “good,” while the word angel translates “messenger.” So, to evangelize is to simply be a messenger of good news.5 Euangelizo in the verb form occurs on thirty-three occasions in the New Testament and is normally
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!1 C.E. Autry, The Theology of Evangelism (Nashville: Broadman Press, 1966), 13. !2 Lewis Drummond, The Word of the Cross (Nashville: Broadman and Holman, 1992), 9. 3 Alvin Reid, Evangelism Handbook: Biblical, Scriptural, Intentional, Missional (Nashville:
B&H, 2009), 22 4 Ibid., 24.
5 Mendall Taylor, Exploring Evangelism (Kansas City: Beacon Hill Press, 1964), 19.
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translated as “I, myself, tell the gospel.” One example of this usage is found in 1 Corinthians 1:17 when the apostle Paul states, “For Christ did not send me to baptize, but to preach the gospel.”6 The noun form euangeion is found seventy-six times in the New Testament and is translated “gospel” or “good news.” The noun form is indicative of a specific message. Michael Green notes, “The noun form is a recognizable message which man can proclaim and believe in. It can be called the good news of God’s kingly rule, or simply of the one who inaugurates that rule, Jesus.”7 Reid concurs and cites 1 Corinthians 15 when the apostle Paul summarizes the specific message as the death, burial, and resurrection of Jesus Christ.8 Another interesting use of this term is the expression euangelistes found three times in the New Testament and translated as “evangelist” (Acts 21:8, Eph. 4:11, 2 Tim 4:5). In addition, the word euangelizo has come to be translated as “preach” rather than “share good news.” This translation has led to the misunderstanding that evangelism is relegated to pastors and other trained professionals.
Kerusso
The second of the words widely utilized in the New Testament to define evangelism is the kerussein root. Primarily used in the verb form kerusso, the word means “to proclaim in the manner of a herald.” This verb form is found 61 times in the New Testament, and is generally referring to a proclamation of the gospel. Perhaps the most profound usage of kerusso is found in Luke 4:18-19 when Jesus quotes from Isaiah 61:1-2 and essentially heralds His mission. Notice that Jesus uses “proclaim freedom to the prisoners” and “proclaim the year of the Lord’s favor.” When heralds proclaimed the year of jubilee throughout the land with the sound of the trumpet, the year began with the prison doors being opened and debts being released. Green says, “With this background then, in Jesus’ own understanding of his mission, it is not surprising to find the identification of the proclamation with the good news inherent in the Gospels.”9
Marturo
The third word relative to evangelism in the New Testament comes from the martureo root. The word martyr in Greek literally means witness and is someone who gave testimony to the things they had experienced.10 Green comments, “Marturo is primarily a legal term and was frequently used in Greek to denote witness to facts and events on the one hand, and to truths vouched for on the others.”11 Acts 4:20 provides
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!6 Alvin Reid, Evangelism Handbook, 24.
7 Michael Green, Evangelism in the Early Church (Grand Rapids: Williams B. Eerdmans,
1970), 14. 8 Alvin Reid, Evangelism Handbook, 23. 9 Green, Evangelism in the Early Church, 60.
10Reid, Evangelism Handbook, 24.
11 Green, Evangelism in the Early Church, 70.
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an excellent example of this usage when the disciples say, “We cannot help speaking about what we have seen and heard.”
143
APPENDIX 7
EVANGELISTIC MODEL OF JESUS HANDOUT “Let it be stressed that the Son of God not merely stands at the head of that class of men
who are known as evangelists, but that as an evangelist He is in a class entirely by himself. He is incomparable. He created the gospel. He Himself is the central theme of
the gospel. In the final analysis, He is the one and only preacher of the gospel. He applies the gospel efficaciously by the Holy Spirit. And He Himself has no need of the
gospel.” R.B. Kuiper 1 1. PURPOSEFUL (Luke 19:10, Mark 10:35, Matthew 13:44-46) “Jesus came with the purpose of winning the world to saving belief in Himself.”
John Mark Terry2 At no time did Jesus allow other tasks, no matter how important they appeared to be, to relegate His primary purpose to the background. His primary purpose was to win the lost to personal faith in Himself as the Son of God and the Savior of men.”
Roger Carswell3
2. PERSONAL (Over 40 times in the New Testament Jesus personally witnessed to a person, Matthew 9:36 is an example of Jesus’ heart for people) “Jesus dealt with people personally. He did not send someone else. He came Himself. He became one with humanity.”
John Mark Terry4
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!1 R. B. Kuiper, God Centered Evangelism: A Presentation of the Scriptural Theology of
Evangelism (Grand Rapids: Baker Books, 1962), 19.
2 Terry, A Concise History, 4. 3 Roger Carswell, And Some Evangelists (Christian Focus Publications: Rosshire, Great Britain,
2005), 33. 4 Terry, A Concise History, 6.
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“Jesus conveyed to each person that the human personality is worth more than the accumulative value of the material assets of the world. Jesus saw in each person the capacity to have divine life planted within.”
Mendall Taylor5 “Jesus showed unusual compassion for people. The ordinary people were often overlooked or disdained by the Pharisees. But Jesus looked at them with compassion”
Alvin Reid6
3. POINTED (Mark 8:34-38, 10:38-45, Matthew 10:21-23, John 4:1-26)
“Jesus called people to salvation, but He also called them to sacrifice and service. Jesus did not hide the cost of discipleship; on the contrary, He offered them a cross to bear and a cup to drink.”
John Mark Terry7 4. PERVASIVE (John 4, Mark 10:14, Mark 1:41, Luke 8:26-39, Luke 19:1-9, Acts 1:8, Matthew 29:19-20) “God is omnipotent, omniscient, and omnipresent. When Satan wants to get at God, he knows that attacking God directly is futile. So what does Satan do? He attacks God at His only point of “weakness.” God’s only “weakness” is that He loves people. To attack God, Satan accuses, tempts, and deceives people.”
Dave Early8
5. POWERFUL
The ministry of Christ was clearly empowered by the Holy Spirit. The Spirit is present at His birth (Luke 1:35), at His baptism (Matthew 3:13-17), in His temptation (Luke 4:14), in His victory over demons (Matthew 12:28), at the cross (Heb. 9:14), and in His Resurrection (Rom 8:11). From the beginning to end, Jesus’ ministry was permeated and empowered by the power of the Holy Spirit. In His last words to His disciples in Acts 1:8, Jesus notifies the disciples that they will continue the work of the Spirit as the new body of Christ, as the church. It is fitting then that “The Acts of the Apostles,” as it is usually titled, is not a record of the apostle’s acts. Instead, it serves as a record of the acts
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!5 Mendall Taylor, Exploring Evangelism, 55.
6 Alvin Reid, Evangelism Handbook, 64. !7 Terry, A Concise History, 8. !8 Dave Early and David Wheeler, Evangelism Is, 37.
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of the Holy Spirit. While the apostles are scarcely mentioned, with the exception of Peter and Paul, the Holy Spirit is mentioned over 70 times.
6. PRAYERFUL
Jesus maintained His relationship with the Father through prayer. Jesus prayed at His baptism (Luke 3:21). He prayed before choosing His disciples (Luke 6:12). He prayed before he fed the five thousand (Luke 9:16). He prayed before He raised Lazarus from the dead (John 11:41-42), and He prayed in the garden before He went to the cross (Luke 22:39-44). His first word (Luke 23:34) and His last words from the cross (Luke 23:46) were a prayer to God. Throughout His ministry, Jesus relied upon prayer to sustain His power for ministry. !! !
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APPENDIX 8
THE PROPER BALANCE
The primary functions of the church can be found in the gospel of Matthew in
the Great Commandment and the Great Commission. In the Great Commandment
Jesus says, “‘Love the Lord your God with all your heart and with all your soul and
with all your mind.’ This is the first and greatest commandment” (Matthew 22:37-
38). In the Great Commission, Jesus says, “All authority in heaven and on earth has
been given to me. Therefore go and make disciples of all nations, baptizing them in
the name of the Father and of the Son and of the Holy Spirit, and teaching them to
obey everything I have commanded you. And surely I am with you always, to the
very end of the age” (Matthew 28:19-20). In short, the body of Christ is commanded
to love God, love one another, and be compelled to love the world. If a church
emphasizes the Great Commandment at the expense of the Great Commission, the
church will tend to love the Lord and care for those inside the church, while making a
Great&Commandment&Matthew&22:37338&
Great&Commission&Matthew&28:19320&
147
nominal impact on the world as a whole. However, if the church overemphasizes the
Great Commission at the expense of the Great Commandment, the church may
impact the world, but will tend to neglect their personal relationship with the Lord
and one another. There must be a proper balance between these two vital teachings if
the church is be effective in obeying the entirety of Christ’s commands.
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APPENDIX 9
FAST FACTS ABOUT EVANGELISM HANDOUT !When asked if they have a personal responsibility to share their faith with others, 73% of born again Christians said yes. When this conviction is put into practice, however,
the numbers shift downward. Only half (52%) of born again Christians say they actually did share the Gospel at least once this past year to someone with different
beliefs, in the hope that they might accept Jesus Christ as their Savior.1
We found that 85% of all believers, ages 18-29, agree that they have a responsibility to share the gospel with unbelievers, and that 69% of those same people feel comfortable sharing their faith. However, only 25% of them look for ways to share the gospel and only 27% of them intentionally build friendships with unbelievers in order to do so.2
Today in America, 80-85% of churches are plateaued or declining3
3,700 churches will close their doors for the final time this year4
Eighty-two percent of the unchurched are at least somewhat likely to attend church if invited.5
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!1 George Barna, “Is Evangelism Going Out of Style” Research Releases in Faith and Christianity
(December 2013); accessed 12 April 2016; available from https://www.barna.org/barna-update/faith-spirituality/648-is-evangelism-going-out-of-style#.Vw48Y2M4nVo; Internet
2 Ed Stetzer, “The State of Evangelism” Lifeway Research (May 2014); accessed 12 April 2016; available from http://www.christianitytoday.com/edstetzer/2014/may/state-of-evangelism.html; Internet. 3 Ibid.
4 Ibid.!!5 Thom Rainer, The Church Next Door (Grand Rapids: Zondervan, 2008), 17.
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Only two percent of church members invite an unchurched person to church. Ninety-eighty percent of church-goers never extend an invitation in a given year.6
!!!
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!6 Ibid.
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APPENDIX 10
STATE OF EVANGELISM IN THE SOUTHERN BAPTIST CONVENTION
By Dr. Chuck Kelley
The Great Commission is Matthew 28:18-20. Based on His authority as the Risen Lord, Jesus gives a very clear command. It is not a recommendation, a request, or a suggestion. He commands us to make disciples among all nations, noting that He will always be present with us as we go about the task. Note how Jesus explained “make disciples.” The mark of Great Commission progress is not how many hear the Gospel, nor is it simply making the Gospel known to an ever-growing number of people. According to the text, new disciples who are baptized in the name of the Father, Son, and Holy Spirit, who know and obey the commandments of Jesus, and who are themselves engaged in making disciples are the truest measure of progress. I call your attention now to a provocative chart on the Great Commission progress of SBC Churches. The chart begins on the left in 1881 and concludes on the right with the most recent year for which date is available, 2014.
The blue line, which indicates the total number of SBC churches, is generally positive with a sustained, clearly upward trend over a very long period of time. Next, note the red line, which indicates total SBC baptisms. An explosive growth in baptisms, outstripping the growth in number of churches began around 1930. As you move through the years, the two lines crossed about the year 2000. An ever-widening gap between the number of churches and the number of baptisms began and continues to this day. WOW! We are about 15 years into the longest decline in baptisms in SBC history. We have more and more churches, but they are reaching fewer and fewer people.
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Conclusion #1: Lostness in North America is having a bigger impact on Southern Baptists than Southern Baptists are having on lostness. Put another way: The world is having a bigger impact on the behavior of Southern Baptists than we are having on the behavior of the world. In addition to the decline in baptisms, we are down in membership, down in worship attendance, and down in Bible Study attendance. We have more churches, but fewer people, and the people we have are drifting away. Conclusion #2: Southern Baptists are becoming a shrinking presence with a diminishing voice in our nation. Conclusion #3: Southern Baptists are closer to losing the South than we are to reaching North America. Consider this graph of our baptisms per 10,000 people in the population.
Clearly we are losing ground relative to the population. The Millenials (age 16-36) are the largest generation in the history of the United States, but their lives are unfolding during our longest decline in baptisms. Conclusion #4: Consider the economic implications for financial support for Great Commission activities. Because time takes all away, if we stop adding new disciples from our communities to our congregations, we stop adding new dollars to Great Commission budgets in the future. To have enough dollars to take the Gospel to the ends of the earth, SBC churches must make disciples of the lost in their communities. Conclusion #5: The steadily growing gulf between the number of our churches and the number of our baptisms reveals a true life and death question for our future: What can we do to improve the Great Commission health of our churches? Here are some brief suggestions on the way forward in our present situation. First, we must own the problem and acknowledge the need for our churches to reach their communities for Christ. Second, we must live distinctively in the culture. The foundation for every fruitful evangelism strategy is the presence of living illustrations of lives transformed by the Gospel. If we fail in discipleship, we will inevitably fail in evangelism. Third, we must provide and promote strategies, resources, and training to engage SBC churches in reaching the lost in their communities. To send out church planters and
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missionaries without mobilizing existing churches to reach their communities is like putting flowers in a vase without water. They cannot survive long.
However, all is vain if God does not move. We must seek Spiritual Awakening, a great movement of the Spirit of God in our churches and across our land. Whether we know it or not, we are at the point of desperation for God to move. Our survival is at risk.
There is a very particular wall in the ancient city of Jerusalem. The stones in that wall are all that remains of the glorious temple that once stood during the time of Jesus. It is often called the Wailing Wall, because seven days a week, 52 weeks a year, Jews and others gather at that wall to weep and remember the glory that once was as they pray for the day the glory will be restored.
If we do not improve the Great Commission health of our churches, only one
question remains: To what wall will our grandchildren go to weep and remember who Southern Baptists were and what Southern Baptists once did to fulfill the Great Commission? !
!!!!!
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APPENDIX!11!!
2013!ACP!!
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APPENDIX 12 2014 ACP
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APPENDIX 13
15-YEAR STATISTICAL ANALYSIS OF LOCUST HILL BAPTIST CHURCH
Year SS Average Average Worship Baptisms
Total Receipts
2001 194
215
5
543,397 2002 191
274
9
487,689
2003 206
275
12
383,081 2004 198
215
6
571,349
2005 200
300
13
472,597 2006 208
280
18
648,576
2007 210
280
10
676,716 2008 173
180
16
638,916
2009 148
200
1
485,406 2010 162
233
12
584,183
2011 170
245
22
554,513 2012 180
264
14
577,498
2013 155
275
9
578,014 2014 155
240
5
561,611
2015 170
243
9
705,476
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APPENDIX 14
KEY FINDINGS FROM MISSIONS INSITE REPORT
There are approximately 22,448 people living within a 5-mile radius of Locust Hill Baptist Church, representing 8,087 households. Demographically, 89.53% of those are Caucasian, 5.41% are African American, and 2.78% are Hispanic American. The average age is 39. The average household income is $68,225 and is projected to grow over the next five years by 7.5%.
Of the 22,448, 29.8% claim to currently have no religious preference. In other words, they claim to be unaffiliated with ANY church. That represents 6,689 people. However, it is important to note that the 70.2% that claim religious affiliation, represent the following religions: Buddhism (135), Islam (45), Jehovah’s Witness (180), Mormons (157), Wicca (224), Judaism (561) and Universalist (67). So, this represents an additional 1,369 people that do not believe Jesus Christ to be the only way to salvation.
In addition, of those that claim to be affiliated with a Christian church, only 73.3% indicate that they participate weekly in worship. A full 26.7% indicate that they participate 2 times a month or less. This represents another 3,842 people.
So, the true number of people in a five-mile radius of Locust Hill Baptist Church that are actively involved in a local congregation is only 10,548 or 46.9%. Statistically, 53.1% or 11,900 people within our immediate area is a prospect to be invited to our church and/or to a saving knowledge of Jesus Christ.
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APPENDIX 15
QUESTIONS TO START AN EVANGELISTIC CONVERSTION THROUGH COMMUNITY SURVEY
Hello, my name is __________________________. I am a member of Locust Hill Baptist Church. We are conducting a brief survey in our community. Would you have a few minutes to share your opinion on a few questions?
1. What gives most meaning to your life?
2. What, or who, are your sources of strength in your day-to-day living?
3. Do you think much about spiritual things? (This usually leads to conversation about what "spiritual" means--i.e. religion vs. relationship.)
4. Do you find that faith and spiritual values play a role in your (work) (day)
(marriage) (perspective on life)?
5. What do you think is a person's greatest spiritual need?
6. What is your concept of God? Do you view Him positively or negatively?
7. If you could ask God one question, what would it be?
8. Do you feel there are barriers of some type separating you from God?
9. How do you think a person comes to know God?
10. If you could be sure there is a God, would you want to personally know Him? (If the answer is yes, ask: “May I have a few minutes of your time to share with you the good news found in the Bible about how you can know God? If the answer is no, thank them for their time and participation in the survey.)
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APPENDIX 16
STARTING AN EVANGELISTIC CONVERSATION THROUGH AN INVITATION TO ATTEND CHURCH
• It would be a privilege to have you attend my church with me. Would you
come this Sunday?
• If he/she agrees to attend anytime in the future, say: “I'd hate for you to come to my church and not understand what it's all about. May we talk for a few minutes about our basic beliefs?”
• If he/she agrees to listen to an explanation of beliefs, this is an opportunity to
share the gospel. Major on the gospel, not the programs of the church.
• When your invited guests attend:
! Walk them to their car. ! Ask “What did you think of the class/service? ! Did everything make sense to you? ! Is there anything you have a question about? ! Did you notice the emphasis on Jesus Christ as the only one who can
forgive our sin and restore our relationship with God? ! Do know that your sins are forgiven and if you died today you would
go to heaven? If the answer is yes, “Ask, how can you or I be sure our sins are forgiven?”
! May I share with you how I came to know beyond a shadow of a doubt that my sins are forgiven and that I will go to heaven if I died right now?
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APPENDIX 17
HOW TO PREPARE A PERSONAL TESTIMONY
Any subject matter can be presented more effectively by careful organization. A carefully prepared testimony, given in the power of the Holy Spirit, can be of immediate and effective use in nearly every witnessing situation. It should be our desire to present Christ in such a clear and attractive, yet simple way that those who hear will not only want to know Him, but they will also know how to know Him personally.
A carefully and intelligently worded three-minute testimony will communicate far more effectively than a prolonged one that includes a lot of extraneous material which will distract from, rather than emphasize, the point of personal commitment to Christ and what this can mean in a person's life.
A. Remember, the same Christ lives in you whether you trusted Him early or later in life. Do not be concerned that your testimony be exciting, just that it be interesting.
B. Be realistic. Do not infer that Christ eliminates all the problems of life, but rather that he enables you to live them out with peace and confidence. "I am with you always."
C. Be positive, not negative, from start to finish. D. Prepare your testimony so that you can share it in a group situation as
well as with an individual. E. Avoid the following when writing your testimony:
a. Including statements that reflect negatively on the church and other organizations or people.
b. Mentioning denominations, especially in a derogatory way. c. Preaching at people. This is a testimony, not a preachimony. d. Using stereotypes. People who work together for a period of
time on a team tend unwittingly to copy one another. e. Speaking in generalities or using overworked terms such as:
i. Straight-laced, sober, and sad. ii. Fantastic, exciting, and great.
iii. Peace, purpose, and happiness. iv. Changed (without giving specific changes).
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f. Using words that are meaningless to non-Christians. Terms like salvation, saved, born again, and conversion, need to be defined if used. Terms like glorious, and Hallelujah, are so ridiculed in some areas that you would do well not to use them at all.
F. Ask the Lord to give you wisdom and guidance as you write (James 1:5-6).
G. Follow a four-point outline: My Life With Jesus.
a. Life before knowing Christ. b. How I realized I needed Christ c. How I came to know Jesus (be specific). d. Life after I received Christ (changes He has made, what He
means to you now).
H. Emphasize if you became a Christian as a small child. I. Begin with an interesting, attention-getting sentence and close with a
good conclusion. Include relevant, thought-provoking, personal experiences.
J. Write in such a way that others will feel associated with you in past and present experiences.
K. Give enough details to arouse interest. L. Use at least one, but at the most two Scripture verses. M. Edit carefully and rewrite as necessary before final draft. N. Emphasize the fact that the thing that made the difference in your life
was accepting Christ as Savior and making Him Lord and Master of your life. Keep in mind that your testimony should give enough details so that someone else would know how to trust the Lord after hearing it. Tell how He entered your life.
a. Avoid being long-winded, and using unnecessary words. (Adhere strictly to the time schedule).
b. Above all, obey the Holy Spirit's leading in your life concerning preparation of your testimony. Understand that the comments just made are based on the experience of hundreds of past testimonies and are in no way meant to be a restriction on the Holy Spirit's direct leading in your life. This is here to simply help you more clearly determine Jesus' leading through the Holy Spirit. The Holy Spirit leads us by what we know; He does not work in a vacuum.
2. How To Share Your Testimony.
A. Memorize your testimony and practice it until it becomes natural. B. Share your testimony with loving enthusiasm in the power of the Holy
Spirit (1 Cor 2:3-5).
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C. Smile often! Ask the Lord to give you a happy, radiant countenance. Use a natural speaking voice.
D. Avoid exhibiting nervous habits (especially with your hands) and other mannerisms, such as rubbing your nose, jingling coins in your pocket, swaying, clearing your throat, and using uh's and ah's. Exhibit good posture. Do not talk on the way to or from your seat.
E. Avoid arguing and using other high-pressure methods to obtain a decision for Christ. Remember, men are born of the Spirit, not through persuasiveness or logic of men, though God may use both.
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APPENDIX 18
SHARING THE G-O-S-P-E-L Initial Questions:
• How could I pray for you today? • Would you mind if I ask you a question - In your opinion, what does it take
for a person to go to heaven when they die? • Would you mind if I shared what the Bible says about that question?
G God created us to be with Him
Psalm 100:3 – Know that the LORD is God. It is He who made us, and we are his; we are his people, the sheep of his pasture. O Our sins separate us from God
• Romans 3:23 - For all have sinned and fall short of the glory of God S Sins cannot be removed by good deeds
• Ephesians 2:8-9 – For it is by grace you have been saved through faith – and this not from yourselves, it is the gift of God – not by works so that no one can boast
P Paying the price, Jesus came and died for our sins on the cross
• 1 Cor. 15:3-4 – Christ died for our sins according to the Scriptures, that He was buried, that He was raised on the third day
E Everyone who trusts in Jesus alone for salvation will have eternal life
• John 3:16 – For God so loved the world that He gave His one and only Son that whosoever believes in Him shall not perish but have eternal life.
L Life that is eternal means living forever with God in Heaven
• John 17:3 – Now this is eternal life; that they may know you, the only true God and Jesus Christ whom you have sent.
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Closing Question and Prayer Does this make sense to you? Would you like to ask Jesus to save you from your sins so that you can live forever with God in Heaven? !
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APPENDIX 19
15 RESPONSES TO COMMON OBJECTIONS TO THE GOSPEL MESSAGE 1. I’m not Ready. This information may be new to the person and represent a whole new way of thinking. Be prepared to stop the presentation and release your friend to God’s sovereignty and control. Remember, you cannot save anyone. All you can do is share the Gospel. Only God has the power to save through the working of the Holy Spirit. Take the pressure off of yourself. The Holy Spirit leads you to the people you need to share with at the right time. The Spirit does the convicting. The Spirit saves. You have nothing to fear. All you need to do is be sensitive and obedient to the leading of the Holy Spirit. Say: I understand. I just want to point out that I believe that The Lord put us talking together today for a purpose. I have been praying for this conversation. I enjoyed talking to you, and will be in prayer for you. Can I talk to you again in a few days or weeks? 2. My friends will think I’m crazy. Say: If they are truly your friends, won’t they be happy and thrilled that the God of the universe lives inside you and that all of your sins are forgiven. “There is joy in the presence of god’s angels over one sinner who repents” (Luke 15:10). Would you like to receive Christ as Savior? 3. What about my family? Ask: What about your family concerns you? Matthew 10:37-38 says, “Anyone who loves their father or mother more than me is not worthy of me; anyone who loves their son or daughter more than me is not worthy of me. Whoever does not take up their cross and follow me is not worthy of me.” What do these verses say to you? Are you ready to receive Christ as Savior? 4. I’m not ready to give up my present lifestyle. Say: John 6:44 says, “No one can come to me unless the Father who sent me draws them, and I will raise them up at the last day.” When the Holy Spirit is drawing you to salvation, that is the time to be born again. Mark 3:28-29 say, “Truly I tell you, people can be forgiven all their sins and every slander they utter, but whoever blasphemes against the Holy Spirit will never be forgiven; they are guilty of an
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eternal sin.” The blasphemy of the Holy Spirit is rejecting salvation when God initiates. You cannot get saved whenever you decide. It is the choice of God the Father, and you may or may not get another chance. So, are you ready today? 5. Why does God let bad things happen? Say: Tell me about what you mean. Allow them to vent. I understand your frustration. You have every right to be angry. However, I believe your anger is misplaced. Be mad; just be mad at the right person – Satan. Everything that we have that is good in this life is from God. God’s original creation was perfect. Satan is the one that caused men and women to fall into sin (Genesis 3). Every bad and evil thing we experience today is a direct result of sin and Satan. One day God is going to make all things perfect again (Revelation 21). Until then, you can know that better days are certain and that you have a loving Father to walk with you through the darkest of days. Are you ready to receive Christ as Savior? 6. But there are many paths to God Say: Not according to the Bible. Jesus says in John 14:6, “I am the way, the truth, and the life. No one comes to the Father except through me.” If you’re right, then I will be fine. However, if I’m right, you will be separated from God for all eternity. Are you ready to receive Christ as Savior? 7. I believe in God Say: James 2:19 says, “You believe that there is one God. You do well. Even the demons believe and tremble.” It’s not enough to simply believe in God. Even Satan and the demons believe in God. You must be born again. Are you ready to receive Christ as Savior? 8. There are just too many hypocrites in the church Say: I agree that there are certainly imperfect people in the church. There are imperfect people in the school and at restaurants too, but that doesn’t stop us from going to them. Are you going to let that keep you from spending eternity with God in heaven? Are you ready to receive Christ as Savior? 9. I just can’t believe that a loving God would send someone to hell Say: ” 2 Peter 3:9 says, “The Lord is not slow in keeping his promise, as some understand slowness. Instead he is patient with you, not wanting anyone to perish, but everyone to come to repentance.” God does not want anyone to go to hell. The Bible makes this clear. However, God cannot be in the presence of any sin. That is why God says, in John 3:16, “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.” God has made the way for you to be saved, but He will not force you. It is your choice. He will
166
not send you to hell, but He will honor your decision. You may go to hell unsaved, but you will not go unloved. Are you ready to receive Christ as Savior? 10. I don’t believe the Bible is true Say: 2 Peter 1:21 says, “For prophecy never had its origin in the human will, but prophets, though human, spoke from God as they were carried along by the Holy Spirit.” Hebrews 4:12 says, “For the word of God is alive and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart.” 2 Timothy 3:16 says, “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness.” The Bible has changed my life. I believe it will change yours. Are you ready to receive Christ as Savior? 11. There are too many errors in the Bible Say: Really, show me one. Hand them your Bible. This is almost always a cop-out. They won’t be able to show you any errors because there aren’t any. Are you ready to receive Christ as Savior? 12. God couldn’t forgive someone like me. Say: Romans 10:13 says, “For everyone who calls on the name of the Lord will be saved.” John 3:16 says, “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.” Everyone and whoever includes you! Are you ready to receive Christ as Savior? 13. I’m not good enough Say: Ephesians 2:8-9 says, “For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God - not by works, so that no one can boast.” Every other religion of the world says you get to heaven based on what you can DO. The Bible says you get to heaven based on what Jesus Christ has DONE! Are you ready to receive Christ as Savior? 14. I could never live the Christian lifestyle Say: I agree with you on that. I can’t either. The Christian life is not hard to live; it is impossible to live out in our own strength. That is why God gives us the Holy Spirit. Philippians 4:13 says, “I can do all things through Christ which gives me strength.” Are you ready to receive Christ as Savior? 15. I’m not sure if I am saved or not Say: There are two ways we can tell if we have been born again. The first is the conviction of the Holy Spirit. When you sin, do you feel sorry to the point where you
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want to apologize to God and get right with Him? The second is fruit. Since you claimed to be saved, has there been a change in your life? Are you producing fruit? If nothing changed on the outside, there is reason to believe nothing changed on the inside. If you do not have these in your life, you need to be truly born again by the power of the Holy Spirit of God.
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Appendix 20 Barriers and Bridges
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APPENDIX 21
PRE-PROJECT QUESTIONAIRE RESPONSES
Possible Responses: 1 = Strongly Disagree 2 = Disagree 3 = Uncertain 4 = Agree 5 = Strongly Agree
Table A1. Pre-Project Questionnaire Responses: statements 1-15, all respondents
Statements
Responses (10 Participants)
1 2 3 4 5 1. I can properly define evangelism
0 0 1 5 4
2. I have a good understanding of the model of Jesus in the area of evangelism
0 0 1 8 1
3. I understand the differences in the Great Commission and the Great Commandment
0 0 2 8 0
4. I believe we have a good balance between the Great Commandment and the Great Commission in our church.
0 1 4 5 0
5. I believe I have a good balance between the Great Commandment and the Great Commission in my current ministry.
0 1 7 2 0
6. I know the percentage of lost persons living near our church.
4 3 2 0 1
7. Most people around our church are part of a local church family.
4 4 2 0 0
8. Our church is currently doing a good job of reaching out to our local community.
0 0 3 6 1
9. Our denomination is currently doing a good job in the area of evangelism.
1 3 3 3 0
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10. I have a sense of urgency when it comes to sharing the Gospel with others.
0 0 2 4 4
11. I feel confident in giving a Gospel presentation.
0 0 2 7 1
12. I feel confident in moving a conversation toward spiritual matters.
0 1 0 6 3
13. I feel confident in overcoming common objections when sharing my faith.
0 2 3 3 2
14. I am confident in sharing my faith with people of other religions.
1 3 2 0 3
15. I feel confident in sharing my personal testimony.
0 0 0 4 6
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APPENDIX 22
POST-PROJECT QUESTIONAIRE RESPONSES
Possible Responses: 1 = Strongly Disagree 2 = Disagree 3 = Uncertain 4 = Agree 5 = Strongly Agree
Table A1. Post-Project Questionnaire Responses: statements 1-15, all respondents
Statements
Responses (10 Participants)
1 2 3 4 5 1. I can properly define evangelism
0 0 0 0 10
2. I have a good understanding of the model of Jesus in the area of evangelism
0 0 0 0 10
3. I understand the differences in the Great Commission and the Great Commandment
0 0 0 0 10
4. I believe we have a good balance between the Great Commandment and the Great Commission in our church.
0 4 1 5 0
5. I believe I have a good balance between the Great Commandment and the Great Commission in my current ministry.
0 4 0 4 2
6. I know the percentage of lost persons living near our church.
0 0 0 0 10
7. Most people around our church are part of a local church family.
5 5 0 0 0
8. Our church is currently doing a good job of reaching out to our local community.
0 3 1 6 0
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9. Our denomination is currently doing a good job in the area of evangelism.
1 8 1 0 0
10. I have a sense of urgency when it comes to sharing the Gospel with others.
0 0 0 4 6
11. I feel confident in giving a Gospel presentation.
0 0 0 5 5
12. I feel confident in moving a conversation toward spiritual matters.
0 0 0 3 7
13. I feel confident in overcoming common objections when sharing my faith.
0 0 0 5 5
14. I am confident in sharing my faith with people of other religions.
1 0 2 5 3
15. I feel confident in sharing my personal testimony.
0 0 0 2 8
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