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Raahite i FG Wb ) he H; nee i : ‘. vi vi) a tat on Na ret on é i HN a ay yh Lt, ) m Coes a Buehoet GELS EY! si Dae ei te f ib BA ty) AK BS FAA AME a Vi? i) " 4) Ha Y a iM oe wat { ita ar : ‘si Ns het AN PR FOE naoe aa Aste iy yt atte a MGA REESE ACSA CG a CTA ANE eety i gin ey Ve we HT nae ' ‘ “ a Ny oi i POW arene RUC ME A AL aa au OEE i t ni at a) a NGANAN i Late Me ieetat 1; Peet Vy Py aent \ BEN) ee i ic ih ‘ id aah BOA A Tom iy : he a — TP te, Evangelism in AN APPEAL TO CHRISTIANS Based Upon: The Needs of the Times The Teaching of the Scriptures The Duty of the Church Our Call to Christian Discipleship v6 Rev. J. A.“Scraap General Missioner Issued by the Commission on Preaching Missions 1924 THE NATIONAL COUNCIL of the Protestant Episcopal Church Field Department 281 Fourth Avenue - - New York CopyricHt, 1924 BY THE NATIONAL COUNCIL PROTESTANT EPISCOPAL CHURCH COMMENDATORY PREFACE HAVKE read this Handbook on “Evangelism in the Church” by the Rev. J. A. Schaad, and am very glad to commend it to the clergy and laity of the Church. It is a practical application of the truth that the Church is not a “mutual admiration society” or a mere refuge for the sinful and sorrowful, but the or- ganized army of the followers of Christ, who are pledged by their Baptism “to fight manfully under His banner” and labor for the extension of His Kingdom. Mr. Schaad has described in clear and convincing fashion the needs, the subjects and the methods of personal Evangelism and none can read the book without gaining a clearer vision and a stronger Faith. (Signed) Txos. F. Garror, President of the National Council. October, 1923. FOREWORD F America is ever made Christian it will be done through the process of Christian Evangelism. But, because of abuse and long neglect, Evangel- ism is not now properly understood. There is need, therefore, to reinterpret the word “Evangelism” so as to restore to it its apostolic meaning and make it serviceable for intelligent modern use. Of the many excellent books on Evangelism re- cently written to arouse and to train Christians for this work, there are none, so far as I have discov- ered, which approach the subject from the viewpoint of an American Churchman, as that word is techni- cally used; or that use the rich material which our spiritual heritage from the past naturally places in our hands. ‘This book is intended to be a contribu- tion to meet this need. For convenience, the book is divided into three parts—Statement of the Idea, New Testament Meth- ods, Modern Technique. Its brevity leaves much to be thought out and done by the individual reader. Besides, no detailed plan can be made for a work which is so intimately personal, and which will be serviceable alike for all persons or parishes. _ The idea is the thing. Having caught the vision of a New Testament Evangelism, American Church- men have the initiative and resourcefulness to restore this imperative work to its rightful place in the cor- porate life of the Church and the personal life of Foreword Christians, guided only by the Holy Spirit and helped by His power. It will be seen, from this presentation of the sub- ject, that the New Testament idea of Evangelism is not confined to preaching, or to great “mass meet- ings” to be held periodically under the leadership of an expert. Rather it places emphasis upon the more quiet, personal and corporate work to be carried on as the regular program of a Christian life. The author acknowledges his great indebtedness to the other members of the Commission, to the Execu- tive Staff of the Church Missions House, and to a group of experienced laymen, for their constructive criticism and suggestions. In offering this book to the clergy and laity the Commission on Preaching Missions (Evangelism) seeks chiefly to stimulate such private and group study as will aid in restoring a sane, New Testament Kvangelism to the regular program of individual and parochial life. Recognizing the many imperfections, both in plan and technique, of this brief human effort to present a divine ideal, we humbly commend it to the prayerful consideration of “all who profess and call themselves Christians”; but more especially to those who are members of that “household of faith,” commonly called the Episcopal Church in America. J. A. S. St. Barnabas Day, June, 1924. TABLE OF CONTENTS PART ONE 1. What Is the Evangel? 2. An Abuse and a Remedy. 3. Pulpit and Pew Involved. CHAPTER IIT. Evancetism In THE New TESTAMENT ERA 1. The. Secret of Success. 2, “The Church in Thy House.” 3. Analogy and History. HAPTER TV. EVANGELISM IN THE PArIsH PROGRAM 1. Analysis of Adult Confirmations. 2. Every Member Evangelism. 3. The “400” and Others. 4, “Saved” or “Lost.” SHAPTER V. Tue Basis ror EVANGELISM 1. The Joy of Discipleship. 2. What Is a Witness? The Why? When? Where? 3. Four Great Questions, and an Answer. uHAaprer VI. PrersonaL EvanceLism The Starting Point. The Prayer Book and Evangelism. A Question of Methods. The Larger Circle. Why Discriminate? Natural Evangelism. America Can Be Saved, Jf. W1APTER VII. QUALIFICATIONS FOR SERVICE Personal Qualities. . Divine Co-operation. Sacramental Agencies. Preparedness for Service. What Is the Matter? The Dawning of a Better Day. OF So St eee & GUO bo The Place and Power of Personality in Hieaneelisna PAGE CHAPTER I. Tue NEeEp or CurisTIAN EVANGELISM J 1. An American Menace. 2. The Meaning of Majorities. 3. The Failure of Negative Standards. CHAPTER II. Tue Nature or EVANGELISM 4 15 27 41 Table of Contents PAGE Cuapter VIII. Our Marvetovs AGENCIES 1. By Christ’s Appointment. 2. Our Heritage from the Fathers. 3. A Civic Contribution. 4. The Question of Church Membership. PART TWO CuaApTerR I. How Din Jesus Approach MEN? 1. Looked for Opportunity. 2. Directed Conversation. 3. Assumed Capacity for God. 4. Adapted Methods. 51 63 Cuapter II. Mopern PsycHoLoay anp Curist’s MrerHop 67 1. Practical Psychology. 2. A Definition. .3. Natural Technique. 4. Basic Principles. 5. Labor and Fruitage. CuaptTer III. Prrsonan Mereruops oF THE APOSTLES 74 1. Christ’s Methods Adaptable by Men. 2. The Secret of Power. CuapterR ITV. Mopvern Cases AND How To Dea with THEM : oa fe ape ee ee oe AL Dey oase “Method” and “A libis. é: 2. “Nominal Christians.” 3. Self-Confessed Sinners. 4. The Self-Righteous Type. 5. The Intellectuals. 6. The Confused Type. CuapTrer VY. EPpiLocue - 105 PART THREE APPENDIX PAGE I. Prayers on Evangelism for Personal Workers . 109 II. Bibliography on Evangelism, for Clergy and Laity 116 III. Official Recognition of Evangelism . 118 IV. Organization of Personal Workers in a Parish . 121 VY. Endorsement by Experienced Laymen . 125 VI. Printed Matter for Office Records and Personal Use 127 PART ONE CuaPTtER [| THE NEED OF CHRISTIAN EVANGELISM “Righteousness exalteth a nation: but sin 7s a reproach to any people.” Proverbs 14: 84. The imperative need for Christian Evangelism 3 everywhere apparent here in America. Even civic md economic authorities are beginning to voice that eed, as based upon wholly social and material rounds. And leading educators in secular institu- jions are emphatic in expressing their convictions jlong this line because they know that sin is not only . “reproach” to, but also the destruction of national ife. Witness the fall of empires when they have plunged below a certain level of morality. 1. An American MENACE Our public life fairly reeks with both personal nd corporate sin. Although human panaceas have one their utmost to improve environment and edu- ation, sin remains the same old destructive force as t was in the days when Cain slew his brother Abel, nd Amon ravished his own sister Tamar, and David ommitted adultery with his friend’s wife, Bathsheba, nd Israel did business with wicked balances and de- eitful weights. And there is no human remedy for it. The responsibility to give a knowledge of salva- ion through faith in Jesus Christ is, therefore, as rgent upon us now as it was when Christ laid it upon [1] 2 Evangelism in the Church the hearts of His first Apostles in the days of His| earthly life. 2. Tue Meanine or Magsoritits There is another phase of this matter which). needs more serious-minded attention than is now being given to it, because it involves the future of our na-| tional life. If our Government statistics present the facts, half of our American people are not even nomi-}| nal members of any form of organized religion! And} half the children of this generation receive no definite religious instruction! In a certain city of over a million of population only 335,000—that is, one seat for every three of, population. And yet, except on Easter Sunday,}, there are probably three seats for every person pres-} ent. ‘This means that only one-ninth of the people}, Sunday! This is a more menacing condition than appears on) majorities rule. It was founded by men, a majority}, of whom were Christians. Hence our civic blessings.) lose our unique and beneficent heritage. | Progress is primarily a question of direction, not), principles of her founders, she cannot truly progress. Something must be done to remedy this condition. The Need of Christian Evangelism 3 In America the Church has the double task of con- incing our people that any religion is necessary to ersonal and social welfare; and then, that the Chris- ian religion best meets that need. }. NecativE STANDARDS Perhaps it is as a result of this that we hear ae term “non-religious” used in favorable contrast ith “irreligious”—as if a spiritual vacuum were a jirtue. What poor praise it is to say of any one, \He never did any harm.” 'The good one has done is | far better, if not the only, demonstration of raiseworthy character. | Perhaps it is also as a result of the above low Jatio of Church membership and attendance that we jear much complacent, even condoning, use made of he term “unmoral,” contrasting it favorably with fimmoral’’—as if the absence of moral convictions ere in itself a kind of virtue; and forgetting that ia wnmoral zero may be merely an zmmoral life with 1e rim of conscience erased! | But even a perfectly vice-less person would still be ifar from the Kingdom” ; for negative virtues do not jake one a Christian. ‘The Christian religion is a tlation with God established by faith in the Person ad Power and Program of Jesus Christ. And St. aul describes those who are not in such personal lation with God, in His appointed way, as “aliens . and strangers from the covenants of promise, aving no hope, and without God in the world”—a ‘agic condition! | Truly America needs Christian Evangelism. CuHaPprTer II THE NATURE OF EVANGELISM “Behold! I bring you good tidings of great joy, which shall be to all people; for unto you is born a Saviour, which is. Christ the Lord.” St. Luke 2:10, 11. Christmas Day is the anniversary of the origin o Christian Evangelism, and its true interpreter. Oj that Day the Evangel was personalized in the Christ 1. Wuat Is THE EVANGEL? ; In the word “Gospel,” God-story, we again hav) the idea that the heart of the Evangel is a divine Per} son, Jesus Christ, and not a set of doctrines, a code o} morals and ethics, or a system of philosophy or o religion. The devout Zacharias also gives us a clear state ment of the purpose of Evangelism and of a Christia\ disciple’s relation to that important work. Whe speaking of his own son, he said, “And thou, chilc( . Shalt go before the face of the Lord to preil pare His ways; to give knowledge of salvation unt} His people by the remission of their sins, through th} tender mercy of our God; whereby the day-sprin|i from on high hath visited us, to give light to thei that . . . . sit in the shadow of death, and to guic our feet into the way of peace.” The divine Saviourhood of Christ is the centri} truth of the Gospel. It is also the supreme need «(I [4] The Nature of Evangelism bs) man. And to give a knowledge of these facts is the first duty of the Christian Church. Christ’s own emphasis upon the fact and deadliness of sin, of man’s need for a divine Saviour, and of God’s supreme love for man in providing a “ransom for many,” is so constant and vivid as to preclude the need of discussion or to leave room for doubt among persons who profess to believe in Him. But Evangelism does not consist simply of sermons and mass meetings. It is also, perhaps chiefly, the {personal witnessing or telling about Christ by laymen so as to win men for Christ. Neither does it involve Jany of the things which seem to us to offend reverence and good taste. Therefore, no one need be afraid to use the good word Evangelism or hesitate to engage fin that work. . An ABpusE AND A REMEDY In contrast with the methods of Christ and of the Apostles, a so-called Evangelism has been so ighly emotionalized, sensationalized and commer- icialized as to become discredited among thoughtful wpersons. And because of these, and similar abuses, our Church has perhaps been warranted in her aloof- ness from this form of public Evangelism. But the wabuse of a thing proves nothing at all against the ight use of it. And there is, therefore, no excuse for our neglect of aggressive Christian Evangelism as regular part of the Church’s program. Because of these abuses also, the very word “Evan- gelism” is in disrepute. And it may be necessary to qwash its face before it will be generally used among s. But it is so good a New Testament word; and 6 Evangelism in the Church it so fitly describes a Christ-ordained and apostolic practice, that, at any cost, it must be restored to its rightful place in the language and work of the Church. It would seem, moreover, that the proper way to correct an abuse, in or of a Cause, is by. doing the work through a better method rather than by aban- doning the Cause itself. If emotion has been overdone in popular Evan- gelism, we should correct that abuse by producing a method in which emotion is given its rightful place | as an agent to move the will Godward. If publicity methods have been too sensational, we should provide a better way of applying psychology » to the art of reaching the public. If the financial claims and methods of some modern evangelists have seemed to be excessive, or to inti- mate “polite graft” sometimes, that is a matter which the consecrated business sense and ability of our laymen should easily find a way of correcting. But in any case, Christians have no moral right to abandon Evangelism itself, simply because of certain | abuses. We are, of course, not alone in this neglect of an) important work in the Church. An analysis of the}; program of sermons, and of parochial activities, of most religious bodies will show that far more effort is. made to promote the material work of Christianity than to enlarge its more spiritual experiences and /, service. | There are countless laymen who will neither attend nor assist in the services of a “revival” or “preaching mission.” In fact, some go so far as to oppose any The Nature of Evangelism {{ ch movement by the congregation. Dry rot seems »b be preferable to parochial growth, if the latter lust come by way of making disciples of Christ by ny form of Evangelism. ) Puurit AND Pew INVOLVED If we turn to the pulpit, which usually inveighs rainst the above, we find indeed eloquence and ele- nee in expressing Christian ethics, morality, soci- ogy and doctrine. All of them are excellent and scessary, in time and place. But many pulpits fail most entirely to deal with the deadly fact of per- mal and corporate sin, the immediate necessity of pentance, the blessed assurance of divine forgive- ss, and the joy of restoration by God’s grace. |\A layman once said to me, “Our pastor, a scholar id a gentleman whom we all love, never comes nearer the actual facts of our life today than the sins of ebuchadnezzar.” ‘The evangelistic note is conspicuously missing from e message of most modern pulpits, if published top- s are any criterion by which to judge. And the angelistic effort of laymen is equally rare, if their luctance to respond to any appeal for spiritual ort is proper evidence. There is therefore urgent need for the restoration a sane, active, Christlike Evangelism in the work- z program of all churches. To urge this is not ! belittle the other practical work which they are ing, but rather to give it the spiritual motive and namic necessary to make it qualify as really Chris- nm work. Mere humanitarianism, however effective fother ways, can never do that. 8 Evangelism in the Church On the pastoral side of such a program of Evan gelism there would be, besides the spiritual prepara tion of one’s own life several definite things: (a) Specific purpose. St. Paul said of hi own life-purpose, “I am made all things to al men, that I might by all means save some.’ I Corinthians 9:22. (b) The careful planning of sermon pro grams with a view not only to the edification o instruction of believers, and the giving of th social message, but also to the arousing of me to repentance from personal and corporate sin and to the fact and power of a divine Saviou who loves them, and calls them to be His friend and disciples. (c) The pastor-evangelist must study li Bible from a different point of view than is con mon to mere scholarly research; for he wh would save souls must be not only an intellectu: chemist but also a spiritual dietitian. Mor over, he must familiarize himself with moder methods of Evangelism, so as to be able t choose and to adapt the best for his own us And he must know human nature, psycholo} ically and from direct personal contact. (d) The unfailing use of the Church’s regule provision in the Christian Year, for the season: preaching of repentance, the effort to conversio: the emphasis upon regeneration and the jud; ment, and the urgent need of personal prepar: tion for the life of the world to come, as well : for that which now is. The Nature of Evangelism 9 (e) Opportunity should be provided, and proper announcement of it given, for persons in the congregation to see the pastor immedi- ately after every service for personal interviews on their religious life. The relation of laymen to such a parochial pro- gram will be treated in a special chapter on ‘“‘Per- sonal Evangelism.” So we may pass it here, except 4to say that there is little use in having the pulpit aflame with the fire of Evangelism, if the pew persists in conducting Church affairs as a refrigerating plant. Sinners desiring to come to Christ would freeze to death in such an environment. CuaptTer III EVANGELISM IN THE NEW TESTAMENT ERA “The Lord added daily to the Church such as were being saved.” Acts 2: 47. Think of it! Daily additions of new Christian believers to the membership of the Church! How was this great result accomplished? Not by miracle or magic; but by the specific method of clerical and lay Evangelism. 1. Tue SEcRET oF SuccEss The words evangel, evangelist and to evangelize, — occur about 129 times in the New Testament. That is enough to make it certain that Evangelism had a large place in the thought and practice of the apos- tolic Church. And any Church which claims apos- tolic roots may justly be expected to produce similar | apostolic fruits. | “Do the work of an evangelist and make full proof of thy ministry,” was the admonition of St. Paul to — the young Bishop Timothy. It was because the clergy of that period seem to have been diligent in that work that we read also, “And the Lord added to the Church daily such as were being saved.” And — one may suggest again that similar apostolic success may, with some reason, be expected from a Church having the apostolic succession. [ 10 ] Evangelism in the New Testament Era 11 Philip, the evangelist, so faithfully preached ‘““The jthings concerning the Kingdom of God” that “Samaria received the Word of God.” And the Apos- } tles at Jerusalem were obliged to make a special trip |to that place for the purpose of confirming the large ‘number who were converted and baptized under the ‘ministry of Philip. The same kind of preaching to- 'day will produce similar results, in kind even if not )in number. An important factor of evangelistic success by the clergy is given us in St. Luke’s description of the Apostle, St. Barnabas. He says that he was not jonly “fa good man,” but also that he was ‘“‘full of the Holy Ghost and of faith.” As a result, “much peo- | ple was added unto the Lord.” Faith and the Holy #Ghost. They are still essential to Evangelism. ) The history of the Church shows that, during 1900 } years, the spiritual life of the people has always been } rescued from its ebbs to full tide again by evangelists. } What its philosophers and theologians could not do, namely, convert sinners, the evangelists have done. fAnd a restoration of the evangelistic note to the tpreaching of modern times will produce the same result. $2. “Tue Cuurcu In Tuy Hovse” . We have New Testament authority and precedent also for definite Evangelism by the laity. Sometimes }this was done by individuals, working alone; at others by laymen, working in groups, under the leadership jof a devout layman. } Although the Apostles ordained certain men who Shad been specifically set aside for the administrative 12 Evangelism in the Church work of the rapidly growing Church, these also, and most effectively, engaged in so witnessing for Christ that many people were converted. And, beyond that, it seems as if all baptized and confirmed persons of that period considered it a part of their duty, in the exercise of the “priesthood of the laity,” to do evan- gelistic work. Consider, in this connection, only three Scriptural references: (a) The case of Aquila and Priscilla, his wife, once of Rome and often associated with St. Paul at Corinth, Ephesus and elsewhere. Acts 18:2, 18, 26. More than once he sent greeting to them and “to the Church that is in their house.” Romans 16: 8-5. (b) Nymphas also seems to have had a group of active Christian workers meeting with him at Laodicea, for St. Paul sends greeting, not only to “the brethren which are in Laodicea” (i. e. the parish in general) but also to “Nymphas and the Church which is in his _ house.” Colossians 4: 15. | (c) Philemon is another to whom, after nam- ing other Christians in the town, St. Paul and St. Timothy both send apostolic blessing, “fand to the Church that is in thy house.” Philemon 2. In the first two of the above passages there can be no doubt that there is a difference between the group described as “the Church that is in his (or their) house” and the whole congregation of Chris- tians which composed the local parish. In the first case St. Paul addressed his letter to “all that be in Rome, called to be saints,” and then concluded this Evangelism in the New Testament Era 13 arish letter with a special greeting to individuals mong whom are “Aquila and Priscilla . ... and che Church that is in their house.” In the second case St. Paul specifically mentions ‘the brethren which are in Laodicea,” and then sin- les out for special mention ‘“‘Nymphas, and the Church which is in his house,”’ and asks that his let- cer be “read also in the Church of the Laodiceans.” Some commentators upon these passages call atten- ‘ion to the “marked antithesis” between these domes- ic centers which are under the leadership of laymen, und the parochial congregation addressed, for exam- ale, as “the Church of God which is in Corinth,” “Thessalonica,” “‘Laodicea,” ete. How these groups were organized we can only feuess. What methods of work they used we gather pnly by inference. But of how much force and help they were in spreading the Gospel “from house to jhouse” may be clearly known from the warm greet- ngs and frank expressions of appreciation and de- yendence upon them which St. Paul sends to these }rroup leaders in his letters to the local Churches in Rome and in Asia Minor. And it would be interest- ing to know how many Churches of the apostolic age we their origin to the labors of faithful laymen. Such special work by laymen would be of equal ralue today in extending the Kingdom of Christ in ‘he hearts of men. The plan is worth trying in every yarish. iB. ANALOGY AND History Whether the work of Evangelism was done by the lergy or laity, by public preaching or personal 14 Evangelism in the Church effort, at special seasons or as a part of a regula program, the one outstanding fact of New Testameni history is that Christianity was evangelistic. If any further defense is needed for this form o: Christian work we can find it in the following: (a) It is as natural as seed time and harvest being the normal process by which increase i made and human needs supplied. (b) It is historic, having been God’s way o calling sinners to repentance and stimulating th spiritual life of humanity 1 in all ages. (c) It is effective, as is shown by the create | progress of Christianity during all periods o active Evangelism. In fact, “evangelize or die” is the teaching alike o the Bible and history, regarding the Church. | | ? : : CuarrTrrer IV EVANGELISM IN THE PARISH PROGRAM “Publicly, and from house, testifying both .... to repentance towards God, and faith in our Lord Jesus Christ.” Acts 20: 20, 21. How, but by Evangelism, can America be saved? And how else can the American Church, of which we tare members, fulfil her divine mission? Or, how, ex- cept by doing that work, can organized Christianity keep pace with the growth in population and so main- tain her place among the vital institutions of our country? ‘These are crucial questions. ‘They de- mand an answer. Christians must give it. In 1922, we reported a net gain of 3 per cent of our former membership. It is significant that in our |foreign missionary districts the Church membership was increased 18 per cent! With fewer workers and less money in relation to their task, but with a more ardent Evangelism, our foreign workers outclassed us more than fourfold in spiritual results. 1. Anatysis or ApuLT CONFIRMATIONS It might perhaps be humiliating if we could know how small a proportion of the net increase in Church membership was composed of adults who were actually converted to Christ by our efforts during the year. One of the seven largest communions re- ported that there was an average of less than two [ 15 } 16 Evangelism in the Church adult baptisms per organized congregation during 1922-23. We know, and rejoice, that large numbers of young people from our own Church Schools are confirmed! annually. We also know that among our confirma- tion candidates are many adults who, without solici-. tation, have come to us from other Christian com- munions on the grounds of historical and doctrinal conviction, or because of the spiritually cultural sys- tem of our Church. But what direct spiritual im- press have we made upon the large number of Amer-| ican people who yield no actual allegiance to Jesus Christ? Here, in this last fact, is the raison d’etre for placing Evangelism in the program of every parish of every Christian communion in America. With the high percentage of non-Christians in America ranging from the moral scum at the top of its parasitic life to the moral dregs at the bottom of its social order ; with its high rate of non-effectives: in the membership lists of its churches; with its national, social and personal sins, our country offers the greatest possible opportunity and need for the call to repentance. ‘The need for a sane Evangelism is urgent because, unlike “darkest Africa,” we Amer- icans are sinning against light and high privilege, and are spurning a known divine love. 2. Every MEMBER EVANGELISM As an agency for meeting this situation, it is proposed that Evangelism be made a regular depart- ment in our parochial program. By this means, two forces would be at work for winning disciples for Evangelism in the Parish Program 17 Christ: Corporate Evangelism, to bring men to the Gospel (in the Church), and personal Evangelism, to oring the Gospel to men (in their homes, at work or olay). This plan has already been tried most effectively in yne parish, as a division of the Church Service League. And in another, the rector is developing what he calls a “‘sales force’? of 80 men for this work. Qne might call this kind of work an “every member sanvass for souls’—every member being enlisted for such service. A report from a group of religious bodies in other sities gives the following figures to indicate the re- sults of such parochial Evangelism among them. 54 laymen, working in groups, secured 182 members in 1 week. 70 laymen, working in groups, secured 192 members in 1 week. 120 laymen, working in groups, secured. 261 , members in 2 weeks. 100 laymen, working in groups, secured 532 members in 6 months. 400 laymen, working in groups, secured 1194 members in 3 weeks. And all this without publicity, “revival meetings,” or the use of emotional excitement, as agencies. _ After granting any reasonable criticism that may de made of these numerical results, the fact remains ‘that in such personal Evangelism lies the solution of the Church’s problem of winning men for Christ, and also of parochial growth itself. } 18 Evangelism in the Church We cannot all “preach the Gospel,” but we ca1 talk, i. e., tell others about Christ, and try to securé} them as His disciples, using His Church as the chan: nel of grace and the field of service for Him. Such an organization of personal workers would b ki specific duties during the year, but also in the prep;}" aration of a parish for a Preaching Mission, in co- operation with it during that time, and in conserving the results accruing from it. The objection has been made that to undertake thi work in an organized way is in innovation, contrary to precedent and churchly use. Well, even if it weré|- (which it is not) that would argue nothing vit i" against it; for every one who studies the situatiot knows that methods of doing Church work are it! need of considerable revision. | If ever there was a time in American history wher}? the Church, as well as our non-Christian population!" needed to hear the positive evangelistic note in th | message from the pulpit, and from the personal testi! mony of individual Christian believers, that time it}! now. National idealism, social morality and person spirituality are at low ebb. Nothing can restore the virtues except the work of Christian Evangelism. 3. Tuer “400” ann OTHERS Hn We are accustomed to associate Evangelisnii with our Lord’s commission to His Church in relation to foreign missions, or in the frontiers of humanity}] in the vast stretches of our domestic missionary dist tricts, or in the backgrounds of our social life in th | 01 Evangelism in the Parish Program 19 ums of our great cities. Yes, the remote, the iso- ated and the congested people do need to be evan- lized. But how about the social “400,” the inhabitants of 1e boulevards and millionaires’ rows, the members of fre exclusive clubs, the average people of our towns, 1e clerks and workmen in our commerce and indus- ‘les—each group with its own particular kind of sin? lo they not need the call to repentance, the joy of ardon, and the comfort of God’s grace? Have they > right to a share in the “good tidings which shall > to all people’’? } If it is even approximately true that sixty per cent ‘our people are outside the membership of organized ristianity, the Church, then Christians should give #1 immediate and effective answer to two questions: That are your pulpit and pews doing to win these n-Christians for Christ? What am I doing to ‘Ing even one soul to Him? The placing of emphasis upon Christian Evan- : lism is in no sense a reflection upon the many other e things which the Churches are now doing in merica,—Christian social service, more intelligent thods of religious education, seeking to incorporate aristian principles into modern business, industry id politics. Of them all we must, however, say in e words of Christ, ‘“These things ought ye to have me, and not to have left the other (Evangelism) un- ne”; for all of these things are either the means to e end of Evangelism, or the fruitage of it. @ Failure to recognize the supreme place of Chris- dan Evangelism in the program of organized Chris- nity is a confession of a nebulous idea about the 20 Evangelism in the Church true nature and purpose of the Christian Church Fundamentally, that purpose is to save souls. Pri marily, Evangelism is the method, ordained of Christ Urgently we must do this work. For when enougl souls are saved, society will be saved. Here, in thi home missionary work, is a ripe field for those wh say ‘I do not believe in foreign missions,” as well a for all others who love our Lord Jesus Christ. 4. “Savep” or “Lost” Further importance attaches to this work whe we consider the meaning of certain words which wer used by our Lord to describe the condition of thos|* who did or did not become His disciples. ing degrees of unconcern, if not derision, by man/! persons in our times. This may be either because the|| are deemed to belong to a by-gone age, or becaui}! of erroneous and silly ideas which have been a: h tached to them. What do these words mean? _sit! (a) To be “saved,” in any sense, means “‘f be made safe.” As applied to the human sou that means, “safe” from the pollution, the pows and the penalty of sin. And it includes our li in this world, as well as that in the world 1 come. (b) Salvation means “the act or process | making safe.” In the New Testament, the new) baptized believers in Christ are described : “such as were being saved,’—a process, not | completed act. Evangelism in the Parish Program 21 Our Church describes it in her Catechism as “a state of salvation, through Jesus Christ,’ and teaches her children to “thank our heavenly Father” for calling us into it. (c) Salvation thus implies both an induction into (in the case of children) and a restoration to (in the case of adults) a normal state of spiritual health through the use of certain “means of grace.” Hence we are taught that there are “things which a Christian ought to know and believe for his soul’s health.” Now the opposite of being “saved” is, as Christ said, to be “lost,” or to “perish.” These alternatives wre so terrible, wholly apart from any idea of “hell,” or even of a future world, as to be avoided at any gost. A child, lost in a city! A man lost in the nountains! Who does not shrink from the thought? §Who would not do what he could to help “save” such n one? The thought of extending this loss into a ‘uture life only adds urgency to the need for present ction to help save the possibly lost. CHAPTER V THE BASIS FOR EVANGELISM “And ye also shall bear witness, because ye have been with me.” St. John 15: 27. “Because ye have been with me!” ‘That is the spiritual origin and reason for all spontaneous Chris- tian service. | 1. Tue Joy or DiscirpLEsHIP | How easy and joyous a thing it is to speak of one whom we love! We like to tell of his or her good — qualities, fine attainments, and kindly deeds, whenever occasion permits. We do not look upon that as a wearisome task, a duty to be performed, or an act for which we ex- pect rewards. It is just the natural outpouring of our heart’s love. Sometimes it is even an irrepres- sible thing. It was so in the case of the early disciples of Christ. Those seeming weaklings, all of whom once forsook Him, in cowardly terror, later witnessed for Him, boldly, before multitudes. Why this change? An enlightened love now filled their hearts. Those timid ones, who once fled in fear to hida behind closed doors, later witnessed for Christ, openly. Why this difference? Their hearts now burned with love for Him. Kings’ threats could not silence them. Ecclesiasti- cal courts had no terrors for them. Even violence [ 22 ] The Basis for Evangelism 23 find prison and pain did not deter them. Indeed they poly replied, “We cannot but speak the things which fre have seen and heard.” They even “rejoiced that they “ets counted worthy to suffer shame for His flame”; and “They ceased not to teach and to preach Pesus Christ. * Why? Chiefly because they loved | It is only when love grows cold that its lan- zuage becomes irksome, or fails of expression. |} Now it is exactly this natural witnessing for Christ fFhat is involved in our own discipleship. Christ’s Jove for us has been so shia g He has both promised S are, potentially, so Sector iale there are so many hings for us to tell others about Him, and it would 30 greatly enrich their lives to know them, that there fjust does not seem to be any excuse for us if we do fhot bear loving witness unto Him. That is, there ts no excuse for us if we have been with Him. If we have a personal experience of sins forgiven, of zrace conferred, of strength and comfort received, of he indwelling presence of Christ in our hearts; if pur religion is something more vital than a merely fronventional adherence to an ecclesiastical system; chen we too, as the early disciples, “cannot but speak fhe things” which we have felt and known, because fre have thus been with Him. And if we have not yet had these personal expe- ences in the love and power of Christ, it is our § To Shue thus for Christ is the thing—one of the frery few things—which our Lord specifically asked disciples to do. And He asks it of us in order 24, Evangelism in the Church that, through us, He may bless others who may not|i otherwise obtain this intimate knowledge of Him.} Incidentally, too, He increases our blessings in pro- portion as we thus co-operate with Him. What would you think if, when you were in need of credentials, your supposed friends should fail or refuse to give the required testimony? And what would the neighbors think? That kind of friendship} would not receive a very high rating on any basis|t of valuation. Would it? 2. Wuat Is a WITNEss? This brings us face to face with an important question, “What is a witness?” A witness is one who tells what he knows in a given case, at a time when his testimony will best serve that case. But he must speak from personal knowledge. Hearsay evi- dence is neither admissible nor effective. A Christian witness, then, is one who gives his testimony of things which he has seen or experienced, when and where it will do most to advance the Cause to which Christ has called us. Our Lord asks us to be witnesses for Him because humanity, which He died to save, needs to know about Him. This is the}, only way in which multitudes of non-Church people); will ever hear the Gospel; and it is the natural thing}; for us who have received benefits from Him, and are} supposed to love Him, to do for Him and for others Where are we to witness for Christ? Jesus said}j “Beginning at Jerusalem” .... and extending tc}, “the uttermost parts of the earth.” ‘That is, person: ally in our own home town, as well as by proxy 11}, foreign fields. And since the effectiveness of Chris-}} The Basis for Evangelism 25 —s tianity at home very largely determines its influence Jabroad, it is timely to suggest that an intensive spir- ‘itual movement be started by Christians in America. 3. Four GREAT QUESTIONS — Such a movement must, of course, start with the individual disciple of Christ, and it will need to be based upon certain definite convictions, which for yclearness we put into the form of questions: a a (a) Do you believe that sin is real, and that it is spiritually fatal? (b) Do you believe that the impenitent sin- ner is in any vital sense “lost” or that he may “perish” ? (c) Do you believe that man needs, and that God has provided, a divine remedy for sin? (d) Do you believe that any responsibility for the salvation of others rests upon us as Christians? Our Lord constantly taught the first three of these things, and specifically enjoined the fourth upon ithose, His disciples, who professed to love Him. He (not only says, “Come unto me” as disciples and be (saved, but He also says, “Go” disciple others that Sthey too may be saved. The two words “Come” and *“Go”’ have equal force in our lives, or neither of them as any. And this is equal to saying that, if Christ as no claim on us for service, we can have no claim fon Him for grace. If you believe these important things, this book has helpful message for you. If you do not, as yet, elieve them, perhaps this book may incline you to 26 Evangelism in the Church reconsider the articles of your unbelief, and thus lead you to a blessing. In any case you may wonder why every one who believes them is not more active about the matter. Why, for example, does not the modern pulpit speak of them more often and definitely? And why does not the modern pewholder do more to bring them to the attention of his friends and neighbors. To bear such personal witness for Christ is Christian Evangelism. CuHarTEer VI PERSONAL EVANGELISM “Let him know, that he which converteth the sinner from the error of his way, shall save a soul from death.” St. James 5: 20. Has a layman anything to do with Evangelism? Certainly; for by it he may save a soul from death. Can a man be a Christian and not wish to do that? Has a layman any responsibility in connection with Evangelism, as a vital part of his parochial life? Certainly. It is the work of the Church to save souls. A layman is the vital human unit of the Church. Every layman is therefore responsible for his share of: the whole work of the Church, including Evan- gelism. Evangelism—telling others the good news of sins forgiven through the great love of God; telling others the good news of a personal experience with the in- dwelling Christ; telling others the good news of the directing power of the Holy Spirit in the daily life— this is the inherent right and duty of every baptized member of Christ. And if one has not had these per- sonal experiences himself, so that he can tell others, there is urgent need for conversion in his own life. 1. Tue Puace anp PowER or PERSONALITY Lay Evangelism, or “Personal Work” as it has been called, is clearly a New Testament method of extending the Kingdom of Christ among men. [27] 28 Evangelism in the Church Christ said to prospective disciples, “I will make you fishers of men.” Speaking to a commercial age He might say, “I will make you salesmen for the Kingdom.” Personal Evangelism is the introduction of the human element into the work of soul-winning. And that makes it an even greater possible means of con- version than the evangelistic message from the pulpit. Probably most of the clergy would find, upon mak- ing an analysis of their adult confirmation candidates, that the majority of them became communicants as a result of their own personal interviews, or those of laymen, instead of as the fruit of public preaching. Results in the Nation-Wide Campaign have given evidence of this. é It is illuminating to discover that our Lord Him- self seems to have made more actual and effective con- verts through His personal interviews with people about religion, than resulted from even His wonderful preaching. The emphasis of the apostolic age seems to have been upon personal testimony on the part of all be- lievers. But, since our Lord ordained both private and public methods of Evangelism, we must seek to} keep them in true relations with each other. Neither), is, or may be, exclusive of the other. Ih 2. Tue Strartine Point Before any Christian, clerical or lay, can do effec- tive evangelistic work, three things are necessary. (a) One should have a deep conviction thatils Sin is real and spiritually fatal. A sinner is, in}; Personal Esnaediian 29 a very real sense, “lost.” Man needs, and there is, a divine remedy for sin. (b) One must have a social concept of his re- ligion, such as will lead him to: Acknowledge his own personal relation to another’s spiritual need. The ‘“Laissez-faire”’ doctrine is wholly un-Christian. Accept personal responsibility in connection with meeting the spiritual need of others. To refuse to do so is but to repeat the ancient heresy of Cain, expressed in the words, “Am I my brother’s keeper?” Prepare to undertake personal work, i. e., “lay Evangelism.” 'The apostolic injunction is, “Study to show thyself approved unto God, a workman that needeth not to be ashamed.” (c) One must, of course, have a religious ex- perience, such as will enable one to speak from personal knowledge of the love and power of Christ. With St. Paul we should be able to say, “T know whom I have believed, and am per- suaded that He is able to keep that which I have committed unto Him against that day.” It is a promise of a better day in the Church and n the world to find that there are groups of people n some parishes who are already organized for study and work along these lines. May their number rap- dly and greatly increase. 3. Tue Prayer Boox anp EVANGELISM Many avowedly Christian persons seem to be spiritually inarticulate. With some this may be due o a natural reticence; with others it may be an ab- (