Apologetics and Outreach

12 Pages·2008·0.43 MB·English

by  David Speakman

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RedMountainChurch
BIRMINGHAM, ALABAMA
>> Evangelism
“Evangelism” can be a frightening word. If you are someone who is unfamiliar with, or has real issues with
Christianity, the idea of someone “evangelizing” you, may be offensive. If you are a Christian, thinking
about telling others about Christ may be very intimidating.
But evangelism is important. It is basically letting people in on the fact that Jesus offers life, hope and
grace to those who sense their need for it. Evangelism is central to what God calls the church to do.
Red Mountain’s philosophy for reaching Birmingham, and helping people see the glory of the gospel, is
largely based on Tim Keller’s paper Evangelism Through Networking and Fred Harrell’s paper The Gospel
and the City. Naturally, we will have to reflect on how to best implement their principles in our place, but
the central commitments will be the same.
Think about a few key ideas as you read the papers:
> Evangelism should be based more on loving relationships than on programs. We want to grow
organically, rather than programmatically.
> Evangelism is something we do together (it is “corporate”), as well as something we do personally.
We want to create an atmosphere at every event (in the DNA of Red Mountain) that allows people to
“process” the gospel, and where Christians with different types of gifts can serve others.
> We expect that people will want or require multiple exposures to the gospel and to our church before
they are ready to make decisions about the faith. We will work hard to create ways for people to
“process”.
Every person involved with Red Mountain should either be a “seeker” (exploring Christianity), or a
“bringer” (helping people become a part of our family, and/or helping people wrestle with the gospel).
RedMountainChurch
BIRMINGHAM, ALABAMA
>> Evangelism through “Networking”…
Tim Keller; July 1992
Philosophy of Networking
“Networking” was originally a modern marketplace-jargon word, which refers to deliberate relationship
building to meet business goals. I use it to mean a whole philosophy of ministry based on friendship
evangelism.
For years, Christians have talked about “friendship evangelism” as opposed to methods such as “cold
contact” evangelism (street evangelism, tract distribution, cold calling), “mass evangelism” (crusades,
radio/TV broadcasts), “visitation evangelism” (Evangelism Explosion). Friendship evangelism was always
considered 1) informal, something that could not be effected much through leadership or programs, and
2) something that mainly only mature Christians did much. (Why? Because it took both courage and the
ability to articulate the gospel and fi eld questions.) Therefore, friendship evangelism was only ever seer,
as a supplement to the REAL evangelism “programs”. Those programs were evangelistic services, or
visitation evangelism courses, or broadcasts, and so on.
Why was friendship evangelism not seen as the REAL evangelism programs? 1) Pastors could not
program friendship evangelism, and thus felt powerless to effect it. 2) Friendship evangelism seemed
elitist--something only for advanced Christians.
No research can prove this-but the more modern, the more secular, the more urbanized, and the newer
the cities and communities, the more these traditional programs do not seem to bear fruit. Why? Most
programs rely on the reception of the gospel from a stranger. Either the crusade evangelist, or the trained
“visitor”, or some other stranger must give the gospel to the non-believer. As our modern society becomes
more privatized, as neighborhoods disappear and people “cocoon”, the likelihood that people will listen to
a stranger diminishes. Radio and TV evangelism does fi t in better with modem culture, but the follow-up
gap is severe. (How do you get the spiritually awakened through TV into a church? The problem with a
privatized culture-it creates people who are commitment-resistant. Radio and TV can do very little to turn
the “decisions” into disciples.)
In response, many churches are discovering that the entire church can be based on a philosophy of
networking. It is a complete retooling of the entire church’s ministry, giving every part an “outward” face,
making virtually every ministry activity a - friendship evangelism event. This means everything -worship,
small group life, education, etc. This is to create a “corporate culture.” It can be supported by planning
and ministry programs; it can be done by even (and by ESPECIALLY) the new believer. (In fact, the new
believer is critical; see below!) A networking philosophy consists of the following parts or principles.
SUM:
In an increasingly privatized, secularized society, we will fi nd more and more that:
1. People will not listen to the gospel from strangers: a) not to strangers who come to their door, b) not to
strangers who call them, mail them, or even advertise to them.
2. People will not be assimilated well through strangers who follow them up by coming to their doors
either. Assimilation takes enormous energy if we assume that most visitors come without a good relation-
ship to anyone in the church.
RedMountainChurch
BIRMINGHAM, ALABAMA
3. People will have to come a number of times to a program or service before even giving us their name
in order to send them material/ newsletter, and so on.
By the early 21st century we may see that the main way churches did evangelism in the latter 20th
century was: 1930’s-1960’s - Crusade Evangelism; 1960’s-1990’s - Visitation Evangelism; 1990’s-present-
Network Evangelism.
Principles of Networking
A networking church is developed primarily through cultivating a mindset, a collective attitude and only
secondarily through setting up programs.
1. The key to networking: a partnership between newer/ “grapevined” believers and -mature believers.
THE problem in evangelism is this: New believers have the connections and credibility with non-believers,
but do not have the power to articulate. On the other hand, mature believers have the power to articulate
but not the place in the worldly “grapevines”. Example: To take an enemy occupied town, we need both ,
artillery, to smash a hole in the gate or walls, and infantry, to actually walk in and take the town. The wor-
ship /preaching is like the artillery, the relationships of members to their friends are the infantry. Without
artillery, the new Christian may not even speak about his faith.
2. The critical event in networking: the internal “self-talk” that turns “comers” into “bringers”.
The critical event in a networking church is when a Christian (and especially a new Christian) comes to a
worship service, a small group, or some other church ministry program and says to him or herself: “I have
been actively talking to my non-Christian friends about Christ, and this is exactly what I have been trying
to show and say to them all along, but this does it far better than I can do it.” OR “I have been silent in
my witness, but this will give me credibility as a Christian to my non-Christian friends, and therefore I now
begin to feel the courage to reach out to them.” A Christian becomes a “bringer” when two things happen:
a) The internal thinking mentioned above occurs in response to the service, and b) the Christian brings a
non-Christian or non-churched person who wants to come back! That experience confi rms the “bringer”
behavior and turns it into a habit. A bringer will use the church as a plausibility structure to reach out to his
or her web-network.
In a networking church, you must be either a seeker, a bringer, or a cell leader (follow-up) OR YOU ARE
DEADWEIGHT!
3. The cultivation of this “mindset” of networking.
There must be an atmosphere of expectation that every member will always have 2-4 people in the “incu-
bator”, a force fi eld in which people that are being prayed for, given literature, brought to church or other
events. How is this mindset cultivated?
a). Brainstorm with the potential bringers the needs of their non-believing friends and colleagues. Make a
list of their most basic needs, interests, hopes, fears, idols, aspirations, frustrations, dilemmas, prejudices,
sins, strengths. (Make a list under each of these headings! Refl ect in a disciplined way.)
b). Preach and present in every service and ministry so that both Christians and non-Christians are al-
ways intentionally challenged and addressed. Then be certain that the great truths of the faith are always
brought into connection with the unbeliever’s heart, that the gospel is used to answer the questions they
are asking. If you don’t know how to do it, get books, tapes, etc. of those who are.
RedMountainChurch
BIRMINGHAM, ALABAMA
Evangelistic preaching is a “dynamic”:
i.) First, you must preach as if skeptics, agnostics, etc. are there, and if you do, they will soon be
there-they will be brought. This may mean at fi rst you must do a lot of reading and listening
through the media to the issues non-Christians struggle with.
ii.) As a result, you will be talking to more non-Christians, listening to their objections, areas of
confusion, and so on. The evangelistic appointments will then,
iii.) have a shaping infl uence on your preaching, making it more evangelistically effective. You
must always preach, thinking about the kinds of non-Christians you have spoken to as you study
your texts and prepare your sermons. If you are talking to non-Christians constantly, the answers
you give them will sink in and appear in your preaching. Only if you are talking constantly to non-
Christians will your preaching address them and only if you address them will people bring them
and only if they are brought will you meet them. And so on!
c). Modeling by the leadership. Your offi cers and leaders should all have an “incubator”. They should be
constantly talking about their incubators in non-condescending terms. It should be evident to all that they
are regular “bringers”, always working on and praying for people in their web networks. It may even be
important to screen offi cer candidates for the presence of the “networking mindset”.
d). Kingdom-centered prayer. Your prayer meetings must be fi rst of all oriented toward your “incuba-
tors”, seeking to push the boundaries of the kingdom outward over your community. See C.John Miller’s
Outgrowing the Ingrown Church, chapter 7, on the difference between frontline prayer and maintenance
prayer meetings.
e). Tools for networking evangelism should be everywhere -- handout pamphlets, books, tapes. A serious
networking church would develop its own tracts and tools designed specifi cally for the kinds of needs and
questions its “incubator” people have. If the tools are not being taken and using get others!
f). A constant variety of visitor-seeking events such as “Friendship Sundays”. But if the networking
philosophy sinks in, Friendship Sundays become obsolete.
g). Continually evaluate all programs ruthlessly: are they BOTH challenging Christians AND
non-Christians? Are both kinds of people regularly present? Are they both being kept
interested?
4. The modes of networking,There are four basic kinds of “web networks”: familial, geographical (neigh-
borhood), vocational (career/school associates), relational (friends not necessarily in the other networks).
In urban areas, the latter two are more important; in rural areas the fi rst two are more important. It
depends! And different Networking-evangelism events can be oriented to one or the other. Example:
Geographically based evening small groups are better for winning familial and geographical networks. But
workday breakfast and lunch events in business districts are better for the latter two networks. Etc.
5. The process of networkingNetworking is a commitment to “process evangelism”. Most of the other
programs of evangelism are “crisis” oriented, usually bringing the person to a decision very quickly --
through the signing of cards or through the praying of a sinner’s prayer. Research shows that a) the more
varied ways a person hears the gospel, and b) the more often a person hears the gospel before making a
commitment, the better the comprehension, the less likely of “reversion” to the world. Many people simply
have “process personalities” -- they will never come to faith if they are pushed. They need to come in
stages.
RedMountainChurch
BIRMINGHAM, ALABAMA
In a networking philosophy:
a). It is expected that the non-Christian will be exposed to the gospel at least several times on the way to
commitment. There is real opportunity afforded regularly for seekers to “cross the line into faith” and make
a commitment, but there is never great pressure put on the will to “decide NOW”.
b). There are lots of opportunities for the seeker to list his/her questions and concerns, and for those is-
sues to be addressed honestly. Question and answer times, appointments over lunch, reading sequences,
etc. can afford this.Case Studies of
Networking “Pathways”
A networking church will discern, create, and keep track of “pathways” for the non-churched into the con-
gregation. Redeemer Presbyterian Church in Manhattan (my church) affords a sample of such pathways.
1. Business-network events pathway.”BOLD”-inter-church preaching points at lunch time in the heart of
the two basic business districts. Preaching is done for exactly 30 minutes (12:45-1:15 pm) in public ca-
thedrals. Though they are churches, the space is “secular” space, used for concerts and cultural events,
and is seen as public as a museum or art gallery. The mid-town meeting draws 250-300; the downtown
meeting approximately 100.
“Harvard Club” is a twice a month evangelistic breakfast in a major business networking center. Christian
men sponsor a non-Christian or unchurched friend. The meetings draw 50-60 each.
Many people come to Christ through this path: a) tapes from Redeemer (lowest commitment), b) then a
visit to BOLD or the Harvard Club (modest commitment), c) then a visit to Redeemer for worship (higher
commitment).
2. Worship service pathway.Worship is presented in varied styles, once a day with a question-answer
forum, contextualized somewhat to professional culture. Preaching is designed to build up and challenge
both believers and skeptics. The preaching is key to encouraging friendship evangelism, for it models
it (the Christian hears the preacher talking to the worldly mind) and supports it. The worship is thus the
“artillery” for evangelism and the Christian is the “infantry”. The worship pathway works like this.
a). Christian friend brings to church, and “follows up” through conversation. We even propose restaurants
in the vicinity to use for follow-up.
b). Seekers returning to church are urged/drawn into 3 “fi shing pools”:
i.) Foundations Class (Focused on basics of the faith; taught by staff for inquirers)
ii.) Membership Class (Focused on basics of Redeemer; taught by staff)
iii.) Visitor dessert. (The least formal; a question and answer session led by the senior pastor)
At each of these, cell leaders are to be present to recruit virtually all who come into a cell group. These
events give staff and small group leaders the opportunity to draw into either cell groups or one-on-one
evangelistic meetings. Also, the “bringers” may come with their friends as part of their personal follow up.
Many people who come to Christ by this pathway simply report to their friends that they came to Christ
on a particular Sunday; but some come and tell a pastor or offi cer after the service. We do not “ask for
decisions” in the worship service, but we are becoming more systematic about having offi cers present
to pray with seekers after the services.3. Cell group pathway.Redeemer is using the basic “cell group
model” popularized in overseas urban areas. This is much better for evangelism than the traditional Bible