by George R. Jaffray, Jr.

 

The previous chapter has explained the need for a carefully worked out method for personal evangelism. The method should be based on the principles discussed there. It would be a great mistake to follow the method given here without understanding the principles. Some readers may have been tempted to skip over to this chapter without looking at what has preceded it. This is a serious mistake. It is most important for any method to be consistent with the Biblical message and Biblical principles. The method given here is not intended as a complete prepared package, but as an aid to help a Christian prepare himself. As a Christian prayerfully plans his own presentation he must be sure that he does not make basic errors, so it is necessary for him to use the principles himself. To follow without modification the approach given in this chapter would be foolish, because each person has his own way of saying things and some questions are more suited to one personality than another.

The most important reason for a Christian worker to have a method of personal evangelism is his need for confidence. There is much piousness on the part of some Christians on this, who say with sarcastic overtones that all one needs to do is to be "led by the Spirit," indirectly charging anyone who tries to prepare himself with lack of spirituality. Rather, those who discourage Christians in this way show a lack of spirituality, because they show a great lack of understanding of how the Spirit works. Notice that the promise of Jesus to his disciples indicating that the Holy Spirit would teach them all things John 14:26), referred to their future work as apostles in being able to recall what Jesus had said so that they could leave it for Christians afterwards as Scripture. To apply that verse to Christians in general is to give them inspiration on a level with Scripture, depreciating both the apostolic office and Scripture. In contrast, Christians today, who have not had three or four years of daily instruction from Jesus Himself, are to prepare themselves to give exactly what they are commanded, and for this they must study what to say so that it will correspond to the truth of Scripture. Furthermore, this kind of preparation will give them confidence when they speak, and they need this desperately before they go out. Christians are to be thoroughly prepared beforehand, and they know it.

Instruction in personal evangelism often has been limited to the presentation of the message, but preparation must go much beyond this. Five different phases of the conversation with another person are distinguished in this chapter. These include the preliminaries, the approach, the presentation of the message. the Gospel call, and the follow-through for the case of one who responds. The next chapter deals with certain problems and what a Christian can do in the case of those who do not respond to the call.

It is clear that a Christian cannot do personal evangelism if he finds it impossible to meet people and enter into conversation with them. But because a person can talk easily with friends is no sign that he will find it easy to meet strangers. Many however, find it difficult to express themselves in more than a sentence or two with anyone. Yet all Christians, including those who are like this, are to develop themselves and learn personal evangelism. They must learn what to say in order to meet others and converse with them.

What follows are some guidelines for engaging strangers in a conversation and getting acquainted with them. Strangers are wary and suspicious of sudden displays of friendship, so the proper way to begin is obliquely: by making an observation about something that is going on, about the weather, and about current events. Keeping up with fresh news and asking another if he has heard about it is one of the best ways to get conversation going after an introductory remark. If the other person hasn’t heard the news, one should tell a little about it; if he has, he should be asked what he thinks about it. Be sure not to stay on any subject too long, even if it is easy to do so. The reason for this is that the Christian’s purpose is not simply to engage in conversation, in order to be well thought of. He wants to find out about the other person, so that he will be able to reach him with God’s message. The other person should be put at ease by clearly relaxing in his presence. One should therefore start out with a certain amount of physical tension so that relaxation can take place from this. Also, do not try to get on a first-name basis until the conversation turns to topics closely related to the other person. One of the best ways to direct the conversation toward this end is to continue by commenting about something the person is wearing or something he has or owns (how pretty, unusual, fine, or nice it is). But don’t embarrass him with comments on the cost of what he owns. The next item depends on the circumstances. If the person is away from home, he may be asked where he is from; then, how long he has been in the community. It is at about this time that it is proper to introduce oneself with common first name and last name together. Then, if the other person’s name is not known, it may be asked. The Christian should use whatever name is given.

In many situations the conversation should probably stop at this point. The Christian should take his leave by telling the person, "Well, It has been a pleasure meeting you. I guess I should go now. I’ve enjoyed talking with you, and I hope to see you again soon." A Christian should do this when he is surely going to see the person again a number of times and have an opportunity to talk with him further. If the other person knows that there are likely to be further contacts, it is important not to rush things. People do not like to be pushed into close relationships. If the conversation has been fairly brief and pleasant. the next contact will not be strained. If, on the other hand, the Christian has been pushy, the other person is likely to be cool, especially if the first contact was time-consuming or uninteresting to him. This is another good reason for talking about the other person’s background and things that he owns. because most people are intensely interested in themselves. This is especially true if the items that they prize most can be spotted and admired. However, some people are entirely idea, or job, oriented. The introductory conversation will be completely unappealing to them, and this possibility must be kept in mind on the next contact.

In succeeding contacts a Christian should find out what the other person is most interested in and what he has in common with him. Once this has been determined he can develop his relationship with the person through the common rules of social interaction. In cases where there is continual or considerable contact with the other person this is quite important, because his willingness to listen to what the Christian says will depend on the interpersonal relationship that is established. Strange as it may seem, complete strangers are often more open to listening to a Christian, when approached properly, than acquaintances. To find out the other person’s interests, a series of questions and conversation pieces should be developed for different situations in which the Christian will talk to others. There is no way to give such a series that will fit every situation. The ideas given here should be extended and adapted to the Christian’s particular need. The Christian should learn to prepare himself, praying over what he will say to that he may properly apply the principles to his own situation. This is what it means to be led by God’s Spirit. One must apply right principles rather than be controlled by the impulse of the flesh, which is what the inspiration of the moment often is.

With what was mentioned earlier in mind, a second contact of a person should probably begin with a question about the person’s job. (For a housewife the corresponding topic might be the children or plans for the house.) After a brief comment about the weather, etc., the question might be "Mr. . . ., What kind of work do you do?" If on the job, "You seem to take pride in your work. Tell me, What do you like best about your job?" If it becomes clear that the person doesn’t like or doesn’t care about his job, the subject should be dropped. Asking him how he likes his job, of course, should be asked only by someone not connected with his employment. The next thing to ask might be about trips and places the person has been to or lived in. Talking about trips and vacations would lead to the person’s family and hobby activities. After that, activities with a lodge, church, or other group could be the topics of conversation.

In the process of talking to the person about these things the Christian should find out his accomplishments. It is then proper and wise to ask about and give him recognition for them. If it concerns something that the Christian himself could benefit from, it would be complimentary to ask him advice about it. It is important to listen with real attention to what he is saying, and show that by interacting with him. The Christian’s side of the conversation must not simply be inquiries; he must carry some of the burden of the conversation by expanding on a topic himself occasionally. On the other hand, he must not speak or comment with so much knowledge on every subject that he makes the other person feel inferior and ill at ease. The Christian’s purpose, after all, is only to lead up to the point where he will be able to present God’s message. Everything else is subsidiary, which means he must always be on guard to avoid disagreement with the person on matters of politics, social problems, and every other subject on which he may differ with him.

When the other person has been contacted through one’s job, or in the community, further preparation is needed. In addition to general conversation, which is carried on mainly to establish rapport and get background information about another person, the Christian should prepare for the time when he can present the full message of God to him. This may be done through witnessing, or discussing what the Bible says on a topic, and visiting in his own home. This is usually the best place to present the message, but often there is more actual privacy in a public park or restaurant. The important thing is to get the person away from possible interruptions when there is time enough to go all the way through the presentation. This requires prayerful consideration. Sometimes the best way is just to stop at the person’s home unannounced.

Once he enters the home of an acquaintance, the Christian should use some of the same rules that he has used before. He looks around the room for objects of interest on which he can comment and start the conversation. After going from this to one or two other topics of interest that he knows they have in common, the Christian is ready to make his presentation.

When visiting a stranger, a slightly different, but similar, approach to meeting and conversing with them should be used. As mentioned before, amazingly it is easier to talk to a stranger than to an acquaintance. As a consequence, the amount of time needed for introductions and general conversation can be much less than in other cases. The same rules of social interaction apply, but the goal of presenting the complete message can be reached in one visit. This is providential, since, in practice under present-day conditions, the Christian may have only one opportunity for a hearing with strangers.

When approaching the home of a stranger, as much information as possible should be obtained by careful observation. The visit should be made by two (or three) Christians going together. Of course, they should not stop and pray in front of the house, but they should prepare themselves before leaving to make the visit, learning the names if they are available and praying ahead of time. It is also wise to have a check list of items that should be taken along. Items to be looked for in approaching the house or residence include the type of neighborhood, type of house, landscaping, to indicate a particular interest in gardening, car, boat, or camper in view, and toys or pets in the yard or house. (See C. S. Lovett, Visitation Made Easy.)

There should be no conversation on going up to the house; and after the bell is rung, the visitors should stand back away from the door. Voices and people crowding near the door only cause alarm. When someone answers the door the words of the plan should be followed exactly: "Good evening. We have been sent out by the . . . church. My name is . . . and this is . . . (Is this the residence of Mr. and Mrs. . . .?) If you folks aren’t too busy, we’d like to come in and visit for a little while." Notice that the opening statement indicates that the visitors did not come to visit on their own and that the church connection of the visitors is clearly identified. Also, visitors must be sure not to go in if it is likely that there will be an interruption. Some people cannot turn away others even when they have responsibilities. When this is clear, the lead-visitor must take the initiative to apologize and leave. If the visit was rejected, a record of this should be made afterward. If there was something else blocking the visit that also should be noted.

After being invited to come in, the visitors should concentrate on preparing for conversation and the best location for seating. If the room is not tidy, any remarks about it should be ignored. Instead attention should be focused on some item that can be admired, in order to start a conversation. If the TV is on, move toward it as you talk and lower your voice. After giving an opportunity for the person to turn it off, if he still leaves it on, nod toward the TV and offer to come again another time. Don’t sit down or accept excuses that the program will be over in a few minutes, since those who say this rarely turn the TV off afterwards. Just say, OK, and that you will try to make it back that evening and then leave. Don’t compete with the TV. Unless asked to sit differently, take seats so that the lead-visitor sits on the couch where he can sit comfortably next to the person being visited. The other visitor has already taken a place near a single chair to sit there. If this seating does not come about, the second visitor brings up a straight chair for the lead-visitor at the time of the approach to the presentation (see below).

The conversation may proceed along the following lines. After the initial conversation and seating, the conversation most naturally drifts to family interests; ask about the children, hobbies, vacations, where they have gone, and where they have lived. A married person may be asked how and where he met his spouse. By talking about where he has lived the conversation naturally leads into the reason most people move around — their work. The easiest way to steer the conversation toward a presentation of the message is to inquire about the person’s church background. This may be asked in a natural way of adults, if in the preceding conversation something has been mentioned about a person’s early life. He may be asked if he went to church in those days, and then briefly about church ties since. If there is mention of criticism of a church, it is handled by agreeing that there can be problems with churches. But regardless of what is brought up, the visitors should never disagree with the person or try to defend the Christian position on a matter. It is not their purpose to discuss particular ideas on any subject, but to present God’s message. The visitors must also avoid being led into talking about themselves, their own families, jobs, or church, even when asked. If they succumb to this, the time will disappear, little will be learned about the person visited, and the conversation will drift away from the place where the message can be easily introduced. Answer as briefly as possible, and then ask something else in return while having the floor to speak.

It is important to realize that the visitors can control the conversation by asking questions. As mentioned in the preceding chapter, a question generally gets the other person to say something on the topic of the question. By having an orderly plan to ask about various things, such as the family, past residences, jobs, and church background, the conversation can be led by the visitors from a complimentary interest, in something pleasant to the other person, to a consideration of his general religious background, and then the consideration of God’s message. Each of the visitors, if they know the plan, may enter into the conversation, first one and then the other, each leading it along in turn. Then, when it comes to the presentation of the message the lead-visitor takes over and the other drops into the background, merely nodding occasionally and giving the first support, by looking at the Christian worker as he presents the message.

The second visitor may also "run interference." This means to head off possible interruptions — talking to the spouse in the kitchen, entertaining the children, or even answering the phone. If there is nothing of this sort that has to be done, he assumes his support role mentioned above.

As mentioned before, another way in which the second visitor helps is to bring up a chair for the lead-visitor when the seating is poor. While making the presentation the worker wants to sit near to the other person so that there will be a sense of personalness and to be able to show him Scripture when it is needed. He also wants to be close if he has decided to include drama in his presentation, e. g., to illustrate receiving salvation as a gift in Christ. The new seating may be accomplished by showing the person something from the visitor’s church, such as a schedule of activities or a bulletin, just before the presentation. At the same time the first visitor is bringing the schedule over to show it to the person, the second visitor, lagging a bit, brings up a chair. The first visitor then gets seated naturally while he is pointing out items in the schedule. After finishing with the schedule he then proceeds with the approach questions and the presentation of the message from his new location. This is the appropriate time to ask if one may call the other person by their common first name, if that has not already been established.

Christians must not be left wondering how to approach people in order to reach them with God’s message. Many think it a strange thing that Christians can get acquainted with others and are able to talk with them about most other things that interest them, but they are not able to talk about Christ. Much is made of this; Christians are blamed for being "ashamed" to confess Christ and are warned of the eternal consequences of denying Him (Luke 12:8). But the problem is not that simple. There is good reason for them to be reluctant; God keeps them from doing what they are not prepared to do. A person may have a deep inner love for Christ and not be prepared to talk to others concerning Christ. In order to be used by God, he must first learn how to approach people about their spiritual needs.

Preparation of one’s approach to people is important, because they are rightly sensitive over religious things; people have intense personal fears and hopes in relation to them. It is all too easy to say something that will permanently close the door of conversation concerning an individual’s most important need. This is the reason most Christians are reluctant to talk to others. They do not want to be the ones God uses to seal a person’s doom, but hope that God will be merciful and give them an opportunity to communicate the message.

To approach people in such a way that he will be able to continue the conversation, the Christian uses the principles of the last chapter. Questions are used in such a way that the subject of conversation is introduced indirectly, partly through the question and partly through the other person’s response. The conversation is directed step by step, fleshly antagonism is diffused, and the attention is kept on the thoughts that are introduced.

The following approach questions are designed so that regardless of how the other person answers the Christian worker can proceed with the next one. The first problem is to break the ice with regard to the message of the Bible:

1. You know, Tom, I’ve been giving considerable thought to spiritual things recently. I’m wondering — Are you interested in spiritual things?

"Spiritual" things could be misunderstood to refer to spiritism, but this term is still better than "religious." The term "religious" would more likely prompt some people to want to argue or draw back in anticipation to avoid argument. The expression "religious things" can be used, if a question is raised.

2. Well, What would you say is a person’s greatest spiritual need? . . . (to be saved from sin)

It is very important not to give the Biblical answer at this point. If the other person had answered something different from it, this would only be resented. The purpose at this point is to introduce the presentation, not to give it.

3. People really have many spiritual needs, don’t they? — Tell me — What do you think about Jesus Christ? . . . (He is God’s Son)

Each of the approach questions gets the conversation a little further into the area of conversation where one could begin presenting the message. But this must wait, because two other things must come first, a diagnosis and clarification of the person’s spiritual condition.

4. Well, that’s very interesting. Let me ask you another question — If someone were to ask you, What does a person have to do for God to accept him, What would you say? . . . (repent and trust Christ)

The questions in the approach above allow the person to give his understanding concerning sin, Christ, and God’s requirements for salvation. The last is most important in determining his spiritual condition. If a person says that God accepts a person on the basis of works or religious observances, etc., he cannot himself be trusting Christ, regardless of what he may have said previously.

The other person may interrupt the flow of approach questions with the counter-question "What is your answer to that question?" The Christian worker must not proceed yet with the answer until diagnosis and clarification have taken place, otherwise he will go through the presentation mechanically, without knowing where the person stands. He should continue with the approach questions by saying —

I’d like to answer that in a little bit, but first let me ask one or two more questions — (then continue without stopping)

It is important to get answers, especially to the last question. The Christian does not want to come to the Gospel call and find the other person saying, "Oh, I think I have already done that," which could mean anything. It is important for the other person to know what he is trusting, so that he will later come to see that his trust is misplaced. This is what is meant by clarification (See D. James Kennedy, Evangelism Explosion).

The clarification is done by reflecting carefully on what the other person has answered. The Christian could reflect what he has said as follows:

Let me see — If I understand you correctly, you would say that if a person (repeat the items mentioned, adding to them if necessary), God would accept him. Is that right? . . .

This response must be included to make clear to the other person what he has said. And this must be done whether he is quick or hesitant to respond.

Suppose he is hesitant to answer. The importance of the question should be pointed out.

Tom, It is really very important to be able to answer this question. If a person cannot answer this question, he could not conclude that God would ever accept him. Maybe you have some idea of what God’s requirements are supposed to be? . . .

If there is still no answer, it is not wrong to lead the person along, as long as there is a careful enough reflection on what the person agrees to, afterward. Depending on his background words such as the following could be used:

What do you think about this answer — live a good Christian life: honor father and mother, provide for the family, worship God — keep the Sabbath —. Would it be possible for God to accept a person for reasons like that? — How does that sound to you?. . .

Finally, if there is still no clear-cut response, even that must be made clear and brought out into the open. The Christian worker should say something like the following:

Tom, You just don’t know what to answer to that question, do you? (If appropriate, the following could be added:) If God Himself were to come down and ask you, Why should I accept you, you wouldn’t be able to answer, would you?

Those readers who are familiar with other methods should notice the difference at this point. There has been no mention of heaven, death, salvation, eternal life, etc. Though the clarification procedure is used by others, the emphasis is completely different, because it stresses one’s relation to God rather than one s eternal destiny. It is one’s acceptance by God and His requirements for salvation that are crucial in the Gospel call, not the acceptance of eternal life on the part of the hearer. This is a most important point. He must be acceptable to God totally, not just when he dies. The thought, of course, is not to depreciate God’s provision of eternal life, but at this point the most important thing is to focus on man’s basic personal need in relation to God — that God must accept him.

In a number of cases the Christian worker will run across "Christian" answers to the approach questions, in which case he will not know if the person has truly understood the message of God and trusted Christ, or has simply had enough Christian teaching to be able to answer, without true conversion. Additional questions are needed to determine his spiritual condition.

Suppose that a person has answered that a person’s greatest spiritual need is God’s salvation, that Jesus Christ is the Son of God, and that a person must accept Jesus Christ as his personal Savior for God to accept him. This might be the typical answer of a faithful, evangelical church member. An unconverted "soul-winner" could also give this answer. To diagnose further, one should ask questions such as follows:

Tom, What does it mean to you for one to accept Christ as his personal Savior?...

If he answers with Christian steps of discipleship, such as fellowship with Christians, prayer, and studying the Bible, etc., this should be followed with —Of course, it is true that a Christian will want to do that, but there are some hypocrites who do those things too; so there must be another answer. What could it be?

The person’s background, of course, will give clues as to the significance of his answers at this point. In giving a works response, however, he has shown a clear deficiency in understanding. It may be that he has misunderstood the question, and this is the reason for the reply, which asks for a new answer to the question. If the person thinks only to distinguish hypocrites from Christians by their outward actions, he will list certain virtues and works. The Christian worker should proceed with the clarification-reflection step —

Let me see — If I understand you correctly, you would say that if a person accepts Christ as his personal Savior and lives a good enough life: . (include what he has said), God will accept him. Is that right?

He should attempt to draw the person out until he has understood the person and reflected his ideas accurately. He may even add, "Are you sure, I have it right?" If the person above answers that accepting Christ means that a person is sincere in asking Christ to come into his heart, there is still a question whether he has understood the requirements of true repentance and faith. After this, the Christian worker could still continue with —Let me share with you what I have learned about presenting Christ to others. It is tremendous to know how to meet them and have them see Christ as He really is. (then start the presentation)

One may also take this approach if the person misunderstood the first question but thought that a hypocrite is different because of his motives.

Many evangelical church members have never considered the possibility of self-deception. There is great doubt that the question of self-deception should be raised at this point, however, because the Christian worker does not know how much understanding the person has concerning the nature of God and sin. He must be sure to lay the foundation of the message first, in case he needs this in presenting God’s requirements and the Gospel call.

After the approach questions, there is still the problem of how to launch into the presentation. If the hearer has asked the Christian worker for his answer to one of the approach questions, that is a natural place to introduce the presentation. He would proceed as follows:

A little bit ago I promised to give you my answer to the question about (state the subject of the question). Let me start by discussing with you the answer to another important question. (continue)

But the Christian cannot count on having the hearer ask him his answer to one of the approach questions. The usual way of handling this problem is to simply ask the hearer to allow the Christian to make his presentation, such as —

Would you like to know my answer to that question?

The hope is that after expressing himself, the hearer will not turn the Christian worker down. This works most of the time but closes the opportunity on the whim of the hearer. Another way to introduce the actual presentation is to start with the good news of God’s grace. The Christian worker tells the hearer that he has some good news for him after having heard his answer to the last question —"that according to the Bible heaven, eternal life, is absolutely a free gift" (See again, Evangelism Explosion). He is telling the person that he is wrong and making it doubly clear that he had given the wrong answer, but he is telling him in such a way that the hearer is glad to hear it. The problem with this method is that the emphasis from the outset is on the gift of eternal life instead of God. The good news is that God accepts men by grace in Christ. The attention must be on God’s action: not the gift but the giver. The way this can be done is as follows:

Well, Tom, I think I have some really good news for you — something very strange and wonderful. According to the Bible, God accepts men who come to Him in Christ, without considering anything that they have done or failed to do. Isn’t that amazing? . . .

Then one follows with:

I’m sure you are wondering how that could be true, aren’t you? Well, we have to think a lot more deeply about God than people ordinarily do in order to see how that could be so. Let me start by discussing with you the answer to another important question. (continue)

Notice that the good-news approach given here does not overly stress the good news of salvation. It is worded in such a way that for the ordinary person there is going to be a certain amount of mystery about it. This is exactly what should be done. A clear-cut statement about eternal life could be seriously misleading, so much so that the hearer could draw a wrong conclusion from the start that could not be straightened out at the end. Furthermore, the expression "in Christ" is Biblical and focuses attention from the start on Christ Himself, who is the Good News.

The presentation of the message given below does not give all that can or ought to be understood by one who becomes a Christian, truly converted to Christ. It gives, however, the essentials that are needed by men today. These include the truths that God is the eternal, holy Creator and Ruler; that man is rebellious and depraved, though in the image of God; that Christ as God’s Son is the Redeemer of those who become truly converted, who are born of God and who turn in repentance and faith to Christ; and that Christ will come to right all things, and that He will judge sinful men who reject His Gospel. Each of these must be included for men to understand the message as it is given in the Scriptures. For some, further background concerning the Jewish people and Jesus is needed. In that case more than one meeting will be required. But in most cases the presentation and Gospel call should be presented in one sitting.

1. The eternal, sovereign Creator and Ruler.

People do not have the right notion of God, today, because they have been mistaught by Christians for such a long time that He is only love. But the non-Christian’s concept of love today is so distorted as to be almost wholly useless in making the message clear. Furthermore, the teaching of Scripture that God is love is for Christians, who have received Christ and can appreciate what He did for them while they were yet sinners (Rom. 5:8). In addition, the love of God is not among his most central attributes. To counterbalance the notions that non-Christians have of God, the Christian ought to concentrate on His primary attributes and not mention His love at all. Furthermore, the wrath of God now abides on those who do not believe in Christ (John 3:36). Scripture nowhere says that God loves the sinner but hates his sin; God is angry with the sinner continually.

In presenting the message to modern man, then, Christians must find a way to make clear that his conception of God must be inherently wrong. Fortunately, there is a way to do this that non-Christians themselves bring up. They often raise such questions as, "How could a good God allow physical evil?" and "How could He allow sin?" These are attacks on the Godhood of God and show a basic misunderstanding of the nature of God. Sin does exist and suffering exists. Therefore, if there is a God, He is not the "good god" that men think. The Christian can proceed to raise the question himself, as follows:

The question is how God, who is eternal, holy, and good, could allow suffering to exist in the world. Have you had any thoughts on that? . . . (Wait) Of course, suffering is not always evil. For example, pain is necessary for a person to avoid harm — like a child who gets burned slightly. He learns to avoid touching a hot stove and getting burned seriously. The Bible teaches that after man first sinned, God cursed the earth for man’s sake (Gen. 3:17-19). In other words, hardship and natural disasters are a warning that God is not what people often picture Him to be a god who will not let men suffer, such as suffering eternally for their sins. Doesn’t the fact that there actually is suffering and sin show that that could be so? What do you think?

No matter what the hearer answers, Yes, No, or even "What if God doesn’t exist, then what?", the Christian can continue —I’m glad you are thinking about it. Let’s lay to rest the idea that God can be anything else than what He reveals Himself to be. He reveals in the Bible that He is sovereign: He has the right to create, to rule, and to set standards according to His own will. He must be sovereign, or He wouldn’t really be God. Doesn’t that make sense?

If he still says, "Yes, but what if there isn’t a God?", say —

I must warn you of the consequences of thinking that there is no God, and I would like to discuss that later with you; but you must also realize the consequence if there is such a God. (continue)

If he says, No, ask, "Well, what do you think?" Then, after he replies proceed as with a yes answer —

According to the Bible, God says, ~‘I am God, and there is none like me, (declaring the end from the beginning, and from the ancient times the things that are not vet done, saving, My counsel shall stand, and I will do all my pleasure" (Isa. 46:9-10). He created the world, and He has power over His own creation. God is a God who can do as He pleases. That is why He also says, "I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things" (Isa. 45:7), and "Woe unto him that striveth with his Maker!" (Isa. 45:9a). Can you see from this that God has the right to require His own standard for man — His law? ...

Why do you think men don’t like this picture of God? ...

Men want to be free to do what they think is right, and they don’t want anyone telling them what they can or can’t do, even the God who made them. Right?

Some will wonder if it is really necessary to introduce God’s sovereignty in the way that has been done here. The attempt, however, is to counter the very stubborn notion many have that God wouldn’t judge men. Later in the presentation they are likely to think in the back of their minds that they don’t have to face up to God’s judgment.

2. God’s Holiness and Man’s Sin and Depravity.

Another thing has to be done. Though it has already been stated that the good news is that God accepts men in Christ, it must be pointed out that, according to the Bible, all men outside of Christ are lost. Otherwise, even after presenting Christ’s work, many will think that there may be another way, if they work hard enough at it. The nature of sin and depravity must be presented in such a way that it is clear that the situation is hopeless outside of Christ. To do this, proceed as follows:

The Bible also teaches that God created man in His own image (Gen. 1:27), with true knowledge (Col. 3:10) and righteousness (Eph. 4:24). Because he was created in God’s image, man is capable of receiving revelation from Him; and this is shown in the book of Romans: "Because that which may be known of God is manifest in them; for God hath shewed it unto them" (Rom. 1:19). In other words, built into themselves is something that shows men what God is like. And it says, "For the invisible things from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead" (Rom. 1:20). So even the creation shows that God is sovereign. But men have sinned, and so it is written, "When they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened" (Rom. 1:21). They "changed the truth of God into a lie, and worshipped and served the creature rather than the Creator" (Rom. 1:25). You see, men must worship something; and if they don’t worship God, they will worship idols, nature, religion, wealth; or they will worship the product of their own minds, or even other men. They have insulted and rejected the infinite and holy God. How do you think the God revealed in the Bible ought to respond to that, Tom? . . .

What God actually did was to give men up to their own corrupt natures. Look at the description here in Romans chapter 1 (read Rom. 1:28-32). Deep within them men know that they have sinned against God and that what they do is against His just standard, His law. That is what sin is -- lawlessness (I John 3:4), and Jesus summarized God’s law this way, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind." And, "Thou shalt love thy neighbor as thyself" (Matt. 22:3 7, 39). In other words, sin consists of what we think and feel, as well as what we do; and it consists of what we have neglected, as well as what we have done wrong. And God holds every bit of this against us. It makes one stop and think, doesn’t it? — what we do, what we don’t do, what we say, what we think —.

Not only that, Tom; our sins are against an infinite God. That requires an infinite punishment! Now do you see why finite men can never make up for their sins?

In the first place, it would be a sin for us to omit doing the good things that we do. And even so, they are polluted with wrong motives; the Bible says, "But we are as an unclean thing, and all our righteousnesses are as filthy rags" (Isa. 64:6a). But then, too, our finite good deeds could never make up for the infinite wrong against the infinite God. Furthermore, God is holy. There is no way out; it can’t be any other way. God must punish sin. The Bible, God’s Word, says "But the LORD of hosts shall be exalted in judgment, and God that is holy shall be sanctified in righteousness" (Isa. 5:16). He must punish sinful men. It says God is "of purer eyes than to behold evil, and canst not look on iniquity (Hab. 1:13). Tom, How do you think God could ever accept anyone who has sinned, if all this is so?. . .

If he gives a non-Biblical answer at this point, the Christian worker must go back to the ideas already presented, saying that what he has said could not be true if what the Bible says is so. If he mentions something about Christ, then skip to the next point and ask how Christ could make a difference. Then, regardless of what he answers, continue with John 14:6. Otherwise, continue with —

How do you suppose God can put up with sin?...

Why doesn’t He have to judge us right now? ... (Aren’t there any answers to these questions? . . .)

The answer to these questions, Tom, is that God is merciful in postponing His judgment on us. He is good to both just and unjust people, letting them both enjoy sun, rain, and food, and good things (Matt. 5:45; Acts 14:17), while they last. And if one person harms another, the one who is harmed does not suffer more than he deserves in God’s sight. And what about the ones who do the harm? Will a holy and just God let them go free? Why should he? . . . (He is already good to them.)

But there is another reason why God postpones His judgment, Tom; God is merciful, so that some will have the opportunity to be saved from judgment by Christ.

3. God’s Provision of Redemption in Christ.

Jesus Himself said, ‘I am the way, the truth, and the life: no man cometh unto the Father God, but by me" (John 14:6). It seems completely unreasonable for anyone to say that he is the one way men can come to God, doesn’t it? Do you have any idea how Jesus might have the right to say that?

Of course, He could say that, couldn’t He, if He kept God’s law perfectly and was sinless? And that’s what God’s word says, that he "was in all points tempted like as we are, yet without sin" (Heb. 4:15). And Christ was predicted long before to be the sinless, human substitute to pay the penalty for sin. In that way he could be the one way men can come to God. God’s Word says that God "shall see the travail of his soul, and shall be satisfied: by knowledge of him shall (His) righteous servant justify many; for he shall bear their iniquities" (Isa. 53:11). That’s what Christ’s death on the Cross means. Christ suffered for their sins, in the place of sinful men. But, a sinful man could not pay the penalty for another’s sin; he must pay for his own sin. So the question is, How could Jesus pay the penalty for another’s sin? What is the answer to that?

The answer must be that He was sinless. But the suffering and death of one finite man could never pay the penalty for the sins of many people against an infinite God. Even a sinless, perfect man, because he is finite, could only pay the penalty for one other person. To satisfy God’s justice, the Atonement for many people could only be sufficient if Jesus Christ Himself were more than finite — if He were Himself God; and that is what God’s Word says: "In him dwelleth all the fulness of the Godhead bodily" (Col. 2:9). Tom, that’s the meaning of Jesus’ birth; it is called the Incarnation. Jesus was a perfect, sinless man, but also infinite God; and because God has power over His creation, He could send His eternal Son into the world in this way: "For God so loved the world, that he gave his only begotten Son — His eternal Son — that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved" (John 3:16-1 7). Isn’t that amazing? .

It is just as God’s Word says, "But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law (Gal. 4:4). When I asked you before, you couldn’t give much of an answer to the question of how God could ever accept anyone who had sinned; remember that? What would be your answer to that now? . . .

At this point, the Christian worker must listen carefully, to see what the person answers. He should go back over points that seem to have been confused. If, however, the other person brings in extraneous ideas, which do not come from Scripture, he should tell him that he is not asking for his own opinion at that point, but is asking him what the Bible teaches as it has been shown to him. The first time through, the Christian worker has not looked up the verses in the Bible to show them to the other person; when there is confusion, however, he should turn to the passage and have the other person read what it says. The reason for not looking up Scripture first is that there is simply not enough time to stop and flip to the places, even if tabs have been attached to the pages of the worker’s Bible in order to locate them quickly (a good idea, however, in case there is a need for them and to avoid difficulty in finding them because of a faulty memory).

4. God’s requirements.

Now, Tom, God’s Word teaches that unless the Spirit of God has been working in your heart and you are born again — have a spiritual birth —you cannot enter into God’s kingdom or be accepted by God. It says, "Except a man be born of water and the Spirit, he cannot enter into the kingdom of God" (John 3:5), and "But as many as received him, to them gave he the right to become the children of God — accepted by God —even to them that believe on his name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God" (John 1:12-13). You see, there must be a change in your heart; you must become a new creature in Christ: new motives, new desires, and new ways of thinking. And that is not the kind of change you can make yourself, is it! . . .

But, regardless of whether you can sense God’s working in your heart or not, there is something that God commands you to do: repent and trust Christ (Acts 20:21). Tom, What is your definition of repentance?

God says, "Godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death" (II Cor. 7:10). So repentance is not just being sorry for one’s sins; it is turning away from one’s sins and sinful nature, and turning away from the world and all that it stands for (John 17:16; 15:19). You see, it means giving up the past life that we have been living. Now you see why God has to do the work within— because only He can change our hearts to make us willing to do that much; and only He can give the power to carry it out. If real repentance is to take place, the person who repents must depend entirely on God. Now, do you remember what the other thing was besides repentance?

God says that men are to trust, believe in, or have faith in Christ. Jesus said, "He that believeth on me hath everlasting life" (John 6:47). The Bible says, "But as many as received him, to them gave he the right to become the children of God, even to them that believe on his name" (John 1:12). To believe on His name means to believe in Him as He really is. He is God’s Son, Tom, and that means that He has the right to rule over us and direct our lives. We must commit ourselves to Him and receive Him as Lord and Savior. Then He promises that God will accept us and make us His children. That means we must put our eternal destiny in the hands of Jesus Christ and follow Him. This is the good news or Gospel, Tom: God commands people to be saved from their sin and the judgment due to them for it. Isn’t that something? God accepts every one who repents —turns from his own way and his sin — and trusts Christ: trusts that He is the Son of God with the right to rule over him, and believes that he suffered and died to pay the penalty for his sin.

5. The Consummation and Judgment.

Let it be pointed out here that the Christian worker will find some people who will not accept the statements he has made about the nature of God and His judgment on sin. It must be strongly emphasized that the Christian must not hesitate when they do this but go right ahead boldly to proclaim it anyway. It is the Word of God used by the Holy Spirit that will bring conviction of the truth, not the Christian working out an agreeable understanding with the other person. The emphasis must be kept on sin and righteousness in the same way that this is found in Scripture, if the worker is to honor and glorify God.

So what is in store for the future? Jesus Christ said that this Gospel "shall be preached in all the world for a witness unto all nations, and then the end shall come" (Matt. 24:14). What do you think will happen then?

(What is your guess?)

Well, the Bible says that Christ not only died on the Cross for sin, but he arose from the dead and appeared to the early disciples (I Cor. 15). "God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow . . . and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father" (Phil. 2:8-11). This is why Jesus could say that those who condemned Him to death would see Him again "sitting on the right hand of power, and coming in the clouds of heaven" (Mark 14:62). When He comes again He will rule on the earth and make everything right. God says, "Yea, all kings shall fall before him; all nations shall serve him. For he shall deliver the needy . . . " (Psalm 72:11-12), and, "In his day shall the righteous flourish; and abundance of peace so long as the moon endureth. He shall have dominion also from sea to sea, and from the river unto the ends of the earth. They that dwell in the wilderness shall bow before him; and his enemies shall lick the dust" (Psalm 72:7-9). "For he must reign till he hath put all enemies under his feet" (I Cor. 15:25), and ". . . he shall rule them with a rod of iron" (Rev. 19:15). And not only that, all those who are in Christ will be caught up to be with Christ when He comes: the dead in Christ shall rise first and then the others in Christ (I Thess. 4:16-1 7). And God has promised that they shall reign with Christ on the earth (Rev. 5:10) and judge the world with him (I Cor. 6:2).

But what will happen to those who are not on His side, Tom?

God says, ". . . the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God and that obey not the gospel of our Lord Jesus Christ" (II Thess. 1:7-8). And Jesus said, "For the Father judgeth no man, but hath committed all judgment unto the Son "; "marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation "(John 5:22). 28-29). That means that a person must be changed within by Christ so that he can do good in God’s sight. Some will go away into everlasting punishment, Tom (Man. 24:46); but the everlasting fire that Jesus spoke of was not created for men; it was prepared for the devil and his angels (Matt. 24:41).

Tom, Where do you stand in relation to all of this? . . .

These words of the message are among those most frequently omitted, but there is no substitute for them. The Gospel includes the Resurrection of Christ and its significance, and it may not be left out without making salvation merely an internal, psychological matter. The hearer must have the same perspective concerning Christ as is given in Scripture if he is to trust Him as He truly is.

The reason that God’s requirements are put first, before the presentation of Christ’s exalted position, in this method is to point out that man stands under God’s judgment if he does not obey the Gospel, as well as standing under judgment for sin. This requires presenting the requirements for salvation before presenting what will happen consequently. In this way, also, the contrast between believers and unbelievers is made very clear. Now, however, the call for the person to respond must be emphasized.

Well, Tom, Do you realize how hopeless it is to try to please God apart from coming to Christ? — Do you see that your sinful, inner nature and your failure to recognize and honor God for what He is makes all your best efforts absolutely corrupt in His sight?

Do you see that without faith and trust in Christ it is impossible to please God? — If you are to be saved, it is not of works, but only by God’s grace (Eph. 2:8-9)?

God says that man cannot earn his way; he can only be made right in His sight — made righteous — through believing on Christ: "But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness" (Rom. 4:5). God counts the person’s trust in Christ and what He has done as righteousness; He transfers the righteousness of Christ — His payment of the penalty and his righteous life over to the person’s account. That is how God accepts men who come to Him in Christ without considering anything they have done or failed to do. Tom, does that make sense to you?...

Then, are you ready to obey God’s command to repent and trust Christ? —to turn from your own ways, accept what Christ has done on the cross, and do whatever He shows you in the Bible?. . .

A positive response to this question is not the same as making a commitment. The commitment is made to Christ. This is why Scripture says that with the mouth confession is made unto salvation (Rom. 10:10), because the person must call upon Him (Rom. 10:13). This is why prayer to Christ is important, not that the outward act of saying a prayer saves a person; the confession of the heart to God, normally expressed with the mouth, saves. Scripture simply states that it is "with the mouth," and that is what Christians should follow, unless the circumstances are very unusual. If the hearer answers, Yes, the worker continues

Tom, God says that you are to call upon Christ telling Him these things and asking him to come into your heart: "For whosoever shall call upon the name of the Lord shall be saved" (Rom. 10:13). The Lord Jesus is present here by His Spirit and we can call on Him in prayer. If it is truly the desire of your heart to repent and trust Christ, then bow your head with me [Christian worker bows his head with his eyes open and keeps on talking] and tell Him so. Just tell the Lord Jesus that you want to turn from your sins and your own ways, that you accept what He has done on the cross, and that you trust Him and will do whatever He shows you in the Bible. Can you do that? I’ll pray first and then you pray.

The Christian worker should then continue immediately without a break with a prayer such as the following:

Lord Jesus, Let Tom turn from his own ways in true repentance; give him an understanding of what You did on the cross; and work in his heart so that he will be born again and trust you with all his heart. Lord, I pray that he will have true faith so that he will want to do whatever You show him in the Bible, and so be accepted by God the Father and inherit eternal life. Amen.

Remain with head bowed and continue —

Now, Tom, just tell the Lord Jesus what is on your heart. If your words aren’t smooth flowing, he will understand. He knows what’s in your heart, but is asking you to express it as best you can. Go ahead.

In no case should the Christian put words in the other person’s mouth. If the understanding of God’s requirements is not there, it is of the utmost harm to lead a person mechanically through a prayer and in that way give him the impression that he has done what God requires of him. Not knowing that there is a commitment involved, he can rest content and secure; but because he does not take any heed of the teaching of Scripture, there is no way of shaking him out of his complacency. It is different with one who is lacking in understanding about essential points of the message but understands the basic elements of the requirements of repentance and faith. If his faith is faulty, the commitment to study the Scripture can result in him coming to understand his lack so that he may come to true faith.

There ought to be no hesitation about initiating the close with Christ as given above. Yet experience indicates that there are many Christians who are reluctant at this point, and some who are strongly opposed to this action on the part of the Christian worker. Christians hesitate here because they know that they are on holy ground; the actual close is the province of God’s Spirit. They are therefore even more sensitive at this point than they are in delivering the message, for which they have a clear mandate. But the mandate for this step is unclear to them. Those who strongly oppose this do so because they believe that they have sound Biblical and theological reasons. In the first place, it is pointed out that there are no examples in Scripture of any such procedure. On the contrary, there was always a direct response to the preaching of the word (Acts 2:3641; 8:35-38; 16:14; 28:23-24) or a spontaneous request in some unusual circumstance (Acts 16:30). Furthermore, since faith comes by hearing and hearing by the Word of God being preached (Rom. 10:14-1 7), they claim that there is no need for a further step to bring a person to a true faith-commitment. Either the person has faith by the preaching of the Word, or he doesn’t; and a further step only induces a commitment without true faith. What the Christian worker should do, then, according to these people, is to wait patiently for a faith-response to the presentation. Then, and then only, should the Christian worker proceed with instruction in discipleship. In other words, they say that a correct, God-honoring method will not include any initiation of the close. However, as high-sounding as this may seem — and the desire to base one’s practice on Scripture is fundamental and good — there are strong Biblical reasons for the practice of initiating the close.

Included among reasons for initiating the close are the Biblical statements that calling upon the Lord and confessing with the mouth are a means of salvation (Rom. 10:8-13). First, the context shows that these words do not refer to the outworking of salvation, but the initial application of it to the individual (vs. 14). Also, the confession of the mouth does not refer to confession before men (Matt. 10:32), which undoubtedly follows later as a step of discipleship; but it must refer to confession to the Lord, because the reason given for this confession is that He is rich to those who call upon Him (vs. 12). The English translation ‘be ashamed" is entirely misleading in the preceding verse (vs. 11). The classical Greek usage, to be sure, includes the idea of embarrassment, but this does not make sense in terms of what follows. The translation should reflect Hebrew usage of "be made ashamed" or simply "be disappointed." Whoever believes can count on God’s promise and will not be disappointed. Secondly, it must be made clear that closing with Christ involves communication with Him. It is at this point that the person who has heard the message needs help. He is not, m many cases, accustomed to praying; but even if he were, his past performance of prayer would be of no help. The key matter, here, is encouragement of the expression of faith. This is what is overlooked by the critics. Faith does indeed come by the hearing of the Word of God, but that does not mean that there is nothing else. Salvation is also through faith alone, but that does not mean that the faith can be one that involves no expression to God in prayer. This passage in Romans makes it clear that the Christian worker ought to lead the person to express himself to God as a means of salvation.

The reader should reflect on one more item included in the call to a faith-commitment given in the presentation above. The commitment to Christ as Prophet and King (trusting Christ and doing whatever He shows him in the Bible) ties the two offices of Christ together. This is important because many have the idea that they can follow Christ somehow apart from the Bible. They are led to look for a mystical discipleship, rather than one grounded in the Word of God. True discipleship and obedience, however, is to base one’s life and actions on God’s Word, depending on the Holy Spirit to illumine the words of Scripture, which is what it means to be led by the Spirit. This kind of commitment to Christ means that the Christian worker can appeal immediately to the person to follow the teaching of Scripture. If the person will not do this, it becomes immediately apparent to the worker that there was a false commitment. But just as important, the falseness of his commitment becomes immediately apparent to the person who made it. The lordship of Christ is connected to Scripture and makes it imperative for the person to study it to be true to Christ. The study of the Bible, then, is not just something added "to help the new Christian in the Christian life." When he commits himself to Christ, he commits himself to the Bible as well.

The Christian worker must not stop when he leads the other person to express himself to Christ in prayer. As intimated above, there is the question of obedience to Christ as lord according to the teaching of the Bible. The Scripture is very clear on this. Believing in Christ and baptism are so closely connected that there is no doubt whatever that baptism as a step of discipleship must be the first concern after a person responds. However, baptism is itself wholly suitable as a test of an individual’s obedience to Christ. As with all ordinances, it is a positive law; there is no point of morality involved, but the ordinance depends for its validity only upon the words of Christ Himself. Therefore its duty is very clear-cut. If Christ said for those who become believers to be baptized, that is all that is needed to know what the duty is. With this in mind, the following could be used to follow-through and get the person started in discipleship to Christ.

Tom, That’s wonderful. Did you really mean what you said? ... Well, wouldn’t you like to be an obedient Christian?..

Jesus told His disciples to go into all the world preaching and making disciples in every nation, teaching them and baptizing them (Mark 16:15-17; Matt. 28:19-20). So you ought to be baptized, Tom. Of course, the people of Jesus’ time had a different background than we do, and they understood the symbolism in baptism — how it represents salvation and following Christ. So the first thing to do is to study the story of salvation in the Bible and understand more about the Lord Jesus Christ. Then you can be baptized. Wouldn’t you like to do that? ...

If they have already been baptized then that worker can say, "Then you would still like to study the Bible to understand the story of salvation, wouldn’t you?" Then continue —

I’d like to come back again in a few days and get you started on that. When would be a good time to get together again? . . . (Make arrangements)

This follow-through step assumes that the person should not be baptized immediately as was the New Testament practice. There are two reasons for this change: difference in background and lack of understanding of the symbolism involved. Should it be objected that the command of Christ is sufficient reason to perform the rite, the reply is that Christianity is not a mystical religion. Baptism has a meaning that should not be isolated from its application to the individual who believes. It was connected with the remission of sins, and those baptized were to understand this (Acts 2:38; 22:16). And it was connected with receiving the Holy Spirit (Acts 19:2-3), which was also supposed to be understood by those who had been baptized. This is reason enough to postpone baptism until the person has been instructed in these things. Baptism is also, however, performed in the name of the triune God and Christ Jesus. The meaning of these names must be further explained to the person before he is baptized. For this reason, he should be carried back to the Old Testament to see how God’s salvation was revealed and how the promise of Christ was given.

Directions should now be immediately given concerning the Christian life. The following is suggested to help in the matters of prayer, reading the Bible, temptation and confession of sin, and love for fellow Christians.

Before I go, Tom, I’d like to share with you some things that will be immediately helpful to you as you begin the Christian life. The first thing is to read the letter that the Apostle John wrote to Christians for the purpose of getting them established in the Christian life. Look at what this apostle of Jesus Christ writes here in I John 5:13: "These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God." In other words, he is saying that he wrote this entire letter for the very purpose of making them know that they have eternal life, so that they will continue to trust Christ. Read it through — it’s very short —and if you have any questions, I’ll be happy to answer what I can when we get together again. Here, let me write this down. (Write on a card the following: CHRISTIAN LIFE, 1. Read Bible, 2. Pray, 3. Confess, 4. Walk in faith; then the Christian worker’s name and telephone number.) You should pray every day and ask the Lord Jesus to show you from the Bible how to live the Christian life. Now look at I John 1:9. Here is something else that is bound to come up. When a person is born again, God works within his heart and he becomes a child of God. But that doesn’t mean that he will never be tempted again or that he will never sin. However, he will find that he has a new attitude toward it; he will hate it and turn to Christ for help. And that’s just the point of what it says here: "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." If you sin, you should confess it to Christ immediately. Then, you see, it says that He can be trusted to forgive it and remove it from your life. The Christian life is lived by faith, Tom. Look at I John 2:5: "But whoso keepeth his word, in him verily is the love of God perfected When we keep His Word, whether it is confessing our sins to Him, or obeying a commandment He has given, we can believe that God is working in us and perfecting His love in us. So don’t let anything stop you. Just walk in faith — trust Christ and believe that He is working within you. These [the things written on the card] are four guidelines that I have found very helpful. Do you have any questions? . . .

Now, as I go, let’s pray again to thank God for what He is doing in your life. Do you trust Christ and believe that He is working within you? .

All right, let’s bow our heads and you go ahead and tell Him so [Christian worker bows his head]. I will pray too.

The person prays, and then the Christian worker does, too. Then the worker may continue:

Tom, I believe the Lord Jesus is doing something very wonderful for you.

I’ll be praying for you.

The reader should notice that throughout the call and follow-through the Christian worker has not said that the other person is a Christian, that he is saved and has eternal life, or that God has accepted and forgiven him personally. This is because the conviction and assurance of salvation should be based on the testimony of the Word of God that he reads during the coming few days. There is such a tendency for people to believe the best about themselves that there should be no problem at this point. The Christian worker should only continue with the matter of assurance if pressed.

The method of personal evangelism given above is not intended as a complete guide for the Christian worker. It is an attempt on the part of the author to overcome the deficiencies of methods given in the past. Some will say that this method is too long. It must be said in reply that in working it out it was felt that it could not be shortened without leaving out important parts of the message or distorting it from the emphasis given in Scripture. Others are sure to charge that the method contains speculative elements. This cannot be accepted. When it comes right down to it, this issue is a matter of one’s conception of God, and Christians should not waver on this matter because someone claims to have Biblical theology "on their side." The fact is that we do not today have all the thoughts of the apostles on every point of doctrine that they may have explored. What we have is inspired Scripture, which gives us the words that God Himself wants us to use in thinking about him. We must accept what He says about Himself through His spokesmen, and then we must understand His works of creation, providence, and redemption in terms of that. To accept only the words of Scripture concerning redemption without understanding it in terms of our knowledge of God is to distort the message of redemption and distort the Gospel. Theology must be applied to the Biblical data in presenting the message.

 Return to the Main Highway

 Return to Calvinism and the Reformed Faith Index