Jad Khalaf's Belief

"Study to shew thyself approved unto God,
a workman that needeth not to be ashamed,
rightly dividing the word of truth."
II Timothy 2:15

"A CRITICAL ANALYSIS OF SOME BIBLICAL ENCOUNTERS OF PERSONAL EVANGELISM IN LIGHT OF
DOING EVANGELISM IN A POSTMODERN WORLD"

BY DR. JAD J. KHALAF

INTRODUCTION


   The twenty-first century society appears to be shifting toward a postmodern world. Individuals’ attitudes,
beliefs, and needs are changing. Evangelism methods that effectively reached lost individuals in the
twentieth century may not be effective in the twenty-first century. Paul Kaak wrote, “These days, sharing
Christ using canned gospel speeches, slick gospel tracts, and the well-formed apologetic answers that once
worked is like digging up concrete with a plastic spoon!” So, evangelism methods, not the Gospel message,
should change in order to reach a postmodern world.

   Selected Definitions of Term “Postmodern World”

   A postmodern world is difficult to define. However, some attempts have been made to give insight into a
postmodern world. This section contains selected individuals’ definitions of the term “postmodern” or
descriptions of the term “postmodern.”        Will McRaney stated, “Postmodernity highlights experience,
subjective knowledge, community, and preference.” George Barna and Mark Hatch said that the Mosaic
generation is the first postmodern generation. Barna and Hatch described the Mosaic generation as follows:
“They [the Mosaic generation] are less emotionally sensitive, more self-confident and less likely to buckle
under stress.”
   Leonard Sweet said, “Postmodern culture is at best indifferent, at worst hostile to Christianity.” Brian
McLaren listed the following five core values of a postmodern world: (1) “Postmodernism is skeptical of
certainty.” (2) “Postmodernism is sensitive to context.” (3) ”Postmodernism leans toward the humorous.” (4)
“Postmodernism highly values subjective experience.” and (5) “For postmoderns, togetherness is a rare,
precious, and elusive experience.”
   Sarah Means, of the Washington Times, wrote that “the term ‘postmodern’ became popular in the 1970s
when architectural critic Charles Jencks described an architect’s rejection of the modernist International
Style of architecture- a design based on well-ordered glass boxes.” Means said that the term eventually
referred to those people who rejected the Enlightenment and no longer accepted tradition.
   Kevin Vanhoozer said that the following definition was the best definition that he could find about the term
postmodern: “Distrust any voice that purports to tell you that ‘that’s the way it is.’” J. I. Packer said,
“Postmodernism is a throw-away word that means everything and nothing.”
   “This new culture [postmodernism] cannot even be named except in relation to what preceded it. No one
can say what it is; all we can say is what it is not. It is not modern; it is postmodern,” wrote Nick Pollard.

   Research Problem

   This study gives guidance to a twenty-first century believer who wants to share Christ in a postmodern
world. Jesus’ earthly ministry consisted of sharing His love to a lost and dying first century society. He later
commanded His followers to share and carry the Gospel to a lost and dying world. Paul, Peter, and other
New Testament believers carried out Jesus’ command.
   The object of this study is to provide a twenty-first century believer a variety of evangelism methods that
can assist in carrying out Jesus’ command in a postmodern world. The research problem is to do a critical
analysis of some biblical encounters of personal evangelism in light of doing evangelism in a postmodern
world.

   Delimitations

   In an attempt to provide insight into the research problem, this paper limited its scope to the following: (1)
First century and twenty-first century parallels; (2) Four New Testament accounts of evangelism; (3)
Selected individuals’ methods of doing evangelism in twenty-first century; and (4) Implications for doing
evangelism in twenty-first century.

   CHAPTER ONE: PARALLELS AND PASSAGES

   The first century society and the twenty-first century society parallel each other in numerous ways.
Chapter one will look at a four selected parallels that exist between the two centuries.
   In addition, chapter one will look at four New Testament encounters of evangelism. The four encounters
were selected based upon their evangelistic message. An evangelistic message can consist of but not be
limited to Jesus sharing the Good News with individuals he came into contact with, or a New Testament
believer sharing the Good News with individuals he came into contact with.
   The four New Testament encounters of evangelism were also selected because the passage of Scripture
relates to the parallel being discussed. The following New Testament passages will be briefly summarized in
this chapter: Acts 17:22-31; Acts 16:29-34; Matthew 23:8-12, 23-28; and John 4:5-26.

   Paganism

   The first century and the twenty-first century parallel each other in the area of paganism. Merrill C.
Tenney defined paganism as follows: “Paganism is the human attempt to satisfy an inner longing for God by
the worship of a deity which will not obstruct one’s desire for self-satisfaction.” “Idolatry involves being
oriented toward anything or anyone but Jesus,” said Christopher Smith, when he discussed the issue of
paganism.

First Century

   The first century experienced paganism. Emperors, such as Augustus and Herod the Great, were
worshiped. Cults provided individuals the ability to worship existing deities. Astrology became popular
through the predictions of horoscopes and superstitions. Materialism created a climate that revolved around
a person’s own self. Magic and the cast of spells allowed people to rid themselves of danger. In short, the
paganism of the first century allowed humans the ability to surround themselves with, interact with, and
depend upon human gods to satisfy their needs.       Twenty-first Century

   The twenty-first century experiences paganism. The paganism found in the twenty-first century is
developed through different methods. The cosmic connection is one method. The cosmic connection
method allows an individual to connect with the environment. The connection makes an individual feel at
one with the universe.
   Another method is the worship of one’s own self. An individual’s own way of life revolves around the idea
“which says that I am divine, creator of the only reality I need live by.” The only rule by which an individual
lives is the rule to do whatever it takes to satisfy one’s needs.

Acts 17:22-31

   Paul was in Athens preaching to the Athenians. The pagan Athenians, religious idolaters filled with
superstition, wanted every god and religion to be represented and worshiped. The Athenians, making sure
that no religion or god was left out, built an altar to the unknown god in order to worship him or her. The
gods, according to the Athenians, were impersonal. Paul was aware of the Athenians’ paganism and of their
view of idolatry. Paul was lead by the Holy Spirit to share with the Athenians about the true and personal
God of whom he served. He shared that God created the whole world, that all men were equal in God’s
eyes, and that God cannot be made with human hands. After sharing the Gospel, Paul invited the
Athenians to repent of their sins, give their heart to the true God, and live their lives pleasing to God.


   Community-centered

   The first century and the twenty-first century parallel each other through the importance of a community.
Both centuries consist of individuals relating to a community of people.

First Century

   The first century emphasized the importance of a community. Individuals in the first century surrounded
themselves with a community of people. A community of people consisted of a group of individuals who
enjoyed one another’s company. The individuals in a community, to begin with, did not have to have
anything in common with one another. However, once an individual became a member of a community, then
he or she was stereotyped with that particular community. A stereotyped individual meant that if a
community of people held to common beliefs or common attitudes, and he or she was a member of a
particular community, then he or she held to the same beliefs or attitudes of the entire community.

Twenty-first Century

   The twenty-first century emphasizes the importance of a community. Individuals in the twenty-first century
surround themselves with a community of people.
   In the twenty-first century, once an individual becomes part of a community then his or hers beliefs and
attitudes are shaped by the community. For instance, Music Television, or MTV, airs a show titled The Real
World. The show is made up of six to eight diverse real-life individuals. The selected individuals do not
have any previous connection with each other. Once the individuals are chosen, they come together as a
group and live in one house for six to eight months. In short, they form a community. At the beginning of the
show, the individuals may not share the same beliefs and attitudes. After living together for some time, each
individual begins to take on the community’s beliefs and attitudes. Toward the end of the show, the
individuals in the community share some of the same beliefs and attitudes that they might not have shared in
the beginning. The Real World serves as an example of a twenty-first century community.

Acts 16:29-34

   Paul and Silas were locked up in jail for sharing the Gospel. While in jail, God sent an earthquake to
shake up the jail. The prisoners’, including Paul and Silas, doors were opened. In the midst of the
earthquake, the jailer realized that the prison doors were opened. He decided to commit suicide because he
assumed all of the prisoners had escaped.
   Paul, Silas, and the other prisoners stayed in the prison. After realizing that no prisoners had escaped,
the jailer asked Paul and Silas to share with him how to be saved. Paul and Silas had the opportunity to
share the Gospel with the jailer and the jailer’s community.        The jailer’s community consisted of the
people in his household. The jailer received the Gospel with an open heart. His household, realizing that
the man of the house listened to and received the Gospel, decided individually to follow in the jailer’s
footsteps and receive the Gospel with an open heart. Through a community of individuals, the Gospel was
shared and accepted.


   Moral Relativism

   The issue of the moral relativism in the first century and in the twenty-first century parallel each other.
Neither century places importance on moralality.

First Century

   The first century contained immoral citizens. Individuals living during this time did not abstain from worldly
pleasures. An individual’s criminal record would possibly include a record of murder, robbery, or some other
moral law that was ignored and disobeyed.
   Immoral sexual behaviors were taken place. Such behaviors included a man marrying more than one wife
and a son committing adultery with his father’s wife. Idolatrous feasts were held in order to honor and
worship the gods or emperors of the time. Some of the feasts were turned into holidays for individuals to
observe and to honor. The gluttonous feasts would contain food, in which individuals would eat, that had
been offered up to idols. If an individual wanted to do something immoral, then the individual would not worry
about his or hers moral condition or conviction.

Twenty-first Century

   The term “sin” is not widely accepted by postmoderns. The moral law of sin, what is truly right or wrong, is
done away with by a postmodern individual. Once the moral law of sin no longer exists, positive morality and
negative morality no longer matter. Francis Beckwith and Gregory Koukl identify three different moral
relativisms. “Society Does”, the first moral relativism, accepts whatever a society in general approves or
disapproves. “Society Says”, the second moral relativism, accepts what is right and/or wrong based upon
what a society acknowledges as right and/or wrong. “I Say”, the third moral relativism, is based upon an
individual’s acceptance of what is good or not good for their own benefit. Rick Shrader believed that the
third moral relativism, “I Say”, is widely accepted and acknowledged by a postmodern individual.
   Gene Edward Veith said that postmodernists are not bothered by the chaos of moral relativism.
“[Postmodernists] live with and affirm the chaos,” said Veith, “considering any order to be only provisional
and varying from person to person.” Postmodernists affirm, according to Veith, that “there are no
absolutes.”

Matthew 23:8-12, 23-28

   Religious leaders were neglecting matters pertaining to the law, to justice, to mercy, and to faith. The
leaders gave God their tithes but not their lives. The religious leaders lead the people to live a life of
uncleanliness.
   Uncleanness filled the lives of those individuals who said they were religious. Their immoral lifestyles and
actions were similar to a cup. The outside of a cup would be well-polished, exceptionally clean, and pleasing
to look at. The outside of a cup resembled the individuals’ outward appearances. The inside of the cup
would be filthy and dirty. The inside of a dirty cup resembled the individuals’ inward appearances. Human
pride mixed with immorality interfered in the lives of Jesus’ hearers. Coveted pleasures, evil ways, social
inequalities, daily misconducts, prejudices, hypocrisies, and disobedience to God filled the lives of religious
leaders and their followers.
   Jesus told the hearers to humble, not exalt, themselves. He is the Master and not the religious leaders.
God, who sits in heaven, is the Father and not an earthly man. Jesus said that those who humble
themselves before the Father will show an attitude of humility. An attitude of humility relinquished
shrewdness, greed, bondage to evil, and an immoral lifestyle.

   Human Misery

   Human misery is another common characteristic that can be attributed to the first century and to the
twenty-first century. Human misery, found in both centuries, is the absence of peace in the life of an
individual.

First Century

   Empires and rulers were in constant battle with one another. The first century struggle over power and
over empires proved to be a period of unrest for the individuals living during this time. The misery that war
produced affected the individuals’ minds. The political situation provided anything but peace. However,
peace was what first century individuals longed to have.
   Human misery also existed through the control of “violence, extortion, injustice, sickness, and evil spirits.”
For the most part, evil was prevalent everywhere. Men of different statuses, backgrounds, and classes were
not exempt from evil’s grip on society. These men were just as susceptible to the human misery that
plagued the first century as any other person.

Twenty-first Century

   Human misery exists in the twenty-first century. Pain and suffering looms all around. Individuals go to
great extremes in order to try and escape their pain and suffering. Drugs, alcohol, and sexual pleasures
provide little if any help in escaping from human miseries. A postmodern individual “feels marginalized and
hopeless.” The hopelessness of the twenty-first century leaves an individual abandoned and in despair,
thus searching for peace.
   Human misery also produces a feeling of shame. Shame affects a person’s self-worth and self-identity.
Shame also produces a feeling of guilt, negative feelings, and unworthiness. At times, shameful individuals
want to die and escape their misery. Some individuals outwardly deny their misery through concealing it.
This type of human misery leaves an individual longing for peace in their life.

John 4:5-26

   Jesus was tired, decided to rest at Jacob’s well, and sent the disciples to get food while He stayed behind
at the well. After the disciples departed, a woman approached Jacob’s well in order to draw water. Jesus
asked the woman for a drink of water. The conversation opened up and dialogue took place between Jesus
and the woman.
   Through the dialogue with the woman, Jesus was able to share with her about His love and salvation. He
told her that whoever drank of His water would never thirst again. The woman was curious about this
stranger, thought he was talking about physical water, and insisted that He give her some of his water. The
woman was thinking that she would no longer have to tire herself out by drawing water from the well. She
was interested in something that could provide comfort for the miseries she had experienced. The woman
had been married five times, divorced five times, and was living with a man. Her miseries probably included
hurt, loneliness, abuse, guilt, weariness, shame, uncleanness, and a feeling of hopelessness. Jesus was
able to convince her of her sin, share with her about God’s love for the Gentiles, reveal Himself to her, and
offer her salvation. The woman accepted Christ’s salvation and from that day on her life was changed.


   Conclusion

   The first century society and the twenty-first century society are similar. Each society contains individuals
who worship false gods, revolve around a community, live life pleasing to self, and experience misery. The
Bible presents a message of hope and salvation through Jesus Christ. Christ’s message was offered to
individuals in the first century. His message is still being offered to individuals who live in the twenty-first
century.

CHAPTER TWO: SELECTED VIEWS OF 21st CENTURY EVANGELISM

   Chapter two discusses a selected group of noteworthy men who have offered their insight into doing
evangelism in the twenty-first century. Each individual’s name will be listed. Underneath their name will be a
summary of one particular important method in which each individual perceives should be studied and/or
carried out so that effective evangelism can take place in the twenty-first century.


   Know Your Culture

Will McRaney

   Today’s culture consists of modern and postmodern people. Christians living in today’s culture must
understand their goal. The goal is “to become biblical in how we see the world.”          Modernity and
postmodernity should be studied in order for the Gospel to be effectively shared. Both types of people are
influenced through different methods. For instance, if a Christian would study today’s culture then he or she
would be aware that a postmodern person will be further away from Christ than a modern person. A
Christian, in order to have the opportunity to share the Gospel, would need to build an intentional
relationship that is built upon credibility with a postmodern person.

David Henderson

   A culture can shape the way individuals within a culture live, believe, hear, see, and think. Dramatic shifts
in culture can change the methods of doing evangelism. As a culture moves from one shift to another,
believers will need to be aware of a culture’s moves in order to adapt their evangelistic methods of reaching
lost people.
   Correct communication within a culture can allow a believer’s words to penetrate through the ears of the
listeners. Christians may not be able to make the entire world believe the Gospel of Jesus Christ, “but [they]
sure can speak in such a way that the world cannot help but listen.”

   Intimate Communities

Jimmy Long
   The present day society is in the midst of a category five, societal hurricane. The societal hurricane could
cause tremendous damage to individuals living in the society. Intimate communities could be one solution to
the society’s problem. The communities could help those caught in the whirlwinds of the societal hurricane
seek shelter and help from the storm.
   The television show Friends is very popular among postmoderns. Friends is built around a community of
six friends who care for each other, help each other make sense of their lives, and consider each other as
family. Just like Friends is built around an intimate community of friends, evangelism must emphasize the
importance of intimate communities. Intimate communities can be made up of believers seeking to minister
to and share the Gospel with nonbelievers. Through intimate communities, individuals can earn others’
trust, share personal problems, minister to each other, provide a place of comfort, and point each other in
the right direction. “The emerging postmodern Xer generation craves intimate community.”

Rick Richardson

   The heart and soul of today’s evangelism are the idea of drawing people into a “seeking community.” A
community can allow for two things to happen. First, a postmodern individual would be willing to belong to a
community before believing in God’s love and salvation. Second, through belonging to a community, a
postmodern individual will discover, not decide, what he or she believes. A safe and accepting community
allows for a postmodern individual “to develop their identity and sense of self in community.” In addition, an
“authentic, Spirit-filled community is the most powerful apologetic [Christians’] have.”


   Servant Evangelism

Steve Sjogren
   Servant evangelism is one method in which evangelism in the twenty-first century can effectively take
place. Servant evangelism is “demonstrating the kindness of God by offering to do some act of humble
service with no strings attached.”
   Servant evangelism is made up of the following three sequential elements: 1) Deeds of Love; 2) Words of
Love; and 3) Adequate Time. The first element, deeds of love, involves communicating God’s love from
person to person. The second element, words of love, shares and explains God’s love through words a
hearer can understand. The third element, adequate time, allows time for the deeds of love and words of
love to sink into the hearts and lives of hearers. Through the ministry of servant evangelism, believers will
build up courage to share their faith with nonbelievers. In addition, nonbelievers’ hearts will be opened to
hearing the Gospel.


   Weekly Visitations

Jerry Vines
   A weekly visitation program is a method for doing evangelism in the twenty-first century. First Baptist
Church Jacksonville, Florida, has a weekly visitation program. On Tuesday nights, church members go out
into the community, knock on doors, and share the Gospel.
   A weekly visitation program is hard, presents constant battles, but done with enough effort can produce
rich results. Even though a weekly visitation program is hard, a believer should not give up. The New
Testament church had obstacles and faced hard times, but they did not give up. They shared the Gospel
and led people to the Lord. As was true with the New Testament church, a weekly visitation program allows
opportunities for the Gospel to be shared. The program can also play a role in leading people to the
Lord.

    Lostology

John Kramp
   Lostology is another method that can help twenty-first century evangelism. The term lostology refers to
“the study of being lost and what the experience can teach Christians about evangelism.” If a believer can
try to understand nonbelievers, then a believer will be practicing the method of lostology. A believer
practicing lostology will naturally begin to share his or hers faith with nonbelievers.
   The method of lostology involves practical ideas. A believer should realize that being lost can result in a
nonbeliever having fun being lost, not realizing he or she is lost, and can live an out-of-control life as a result
of being lost. A believer can study the idea of being lost through searching for nonbelievers, loving
nonbelievers, spending time with nonbelievers, and understanding the reality of Hell.


   Life-Style Warfare

Ted Haggard
   Life-style warfare is another method of evangelism that can assist a believer in sharing the Gospel to
postmodern individuals. Seven points help a believer understand how to live out lifestyle warfare in his or
hers own life.
   The first point, living in the tree of life, includes acting in such a way that brings life to people. The
second point, practicing forgiveness, emphasizes the importance of forgiving individuals who have done
something wrong. The third point, becoming a servant, involves helping out others with a servant’s attitude.
The fourth point, showing respect, considers others before one’s ownself. The fifth point, cultivating
character, earns respect from others through a life of genuine character. The sixth point, praying from
heaven, offers prayer as a powerful weapon in defeating evil forces in the life of an individual. The seventh
and final point, communing with God and confronting the enemy, invites God to spend time with a believer
and a believer to spend time with God. The final point also includes confronting the enemy through the
power God gives a believer.
   “Life-style warfare does four things: 1) Provides opportunity for the ministry of the Holy Spirit. 2) Blocks
satanic opportunity 3) Earns [Christians] the right to be heard in the non-Christians community [and] 4)
Makes it hard to go to hell from our cities.”

   Conclusion

   A variety of methods can be used to do evangelism in the twenty-first century. Will McRaney and David
Henderson’s method includes an individual getting to know their culture. Jimmy Long and Rick Richardson
believes intimate communities are important. Steve Sjogren chooses to implement servant evangelism.
Jerry Vines suggests a weekly visitation program. John Kramp prefers lostology while Ted Haggard lives out
life-style warfare. These noteworthy men’s methods are just a few methods that can help share the Gospel
in the twenty-first century.

CHAPTER THREE: IMPLICATIONS FOR EVANGELISM IN 21st CENTURY

   There is no single method that can be considered the best way to implement evangelism in the twenty-first
century. There are different methods that can assist in the effort of carrying God’s love and message to
postmoderns. The following implications for evangelism in the twenty-first century are only selected methods
that believers can use to share the Gospel in the twenty-first century.


   Evangelism: Demonstration of God Through Scripture Into Culture

   God demonstrates His power through Scripture. Scripture discusses the human context into which God
manifested himself. Through the incarnation of Jesus Christ, God became flesh. Jesus Christ lived in a real
culture and dwelt among real people.
   On different occasions, Jesus and His followers would use the first century culture for their benefit in order
to get the message to the people. For example, John wrote that Jesus Christ was the true Light that was
sent from God. People in the first century were living in the dark, were in a hopeless situation, and were
trusting in earthly possessions. John said that only those who believe in Jesus Christ could transfer from
darkness to light. By using the contrast of light and darkness in first century terminology, John was saying
that “if [people] accept [Jesus’] sacrifice he will forgive them of every sin (manifest as darkness that comes
from the earthly context) and cleanse them by implementing truth (which comes from the light of the
heavenly context).”
   In the twenty-first century, God still demonstrates Himself and His power through His Word. One way in
which a believer can implement evangelism in the twenty-first century is to use the twenty-first century
culture for his or hers benefit in order to get the message to the people. For example, religion in general is
an attempt to replace God’s salvation plan. Religion, without Christ, can be seen as living in darkness.
Religion also offers a person a hopeless life. However, in the right perspective and through Christ’s
salvation, religion can have positive attributes. So, a believer can use the book of John to contrast darkness
and life in twenty-first century terminology in order to share the Gospel with the lost.


   Evangelism: Present a Clear Message

   Evangelism in the twenty-first century will require a believer to understand and clarify the message of the
Gospel. A believer should realize that the message of salvation is a very important message that should be
clearly communicated. The message of salvation includes the forgiveness of sins, God providing
completeness, and an individual’s desire for wholeness.
   The message of the Gospel includes an understanding of sin. Sin is basically an individual’s rebellion
against God. God takes the rebellion seriously. An individual may try to minimize his or hers sin. However,
sin causes an individual to be separated from God. An individual can be forgiven of his or hers sin only by
Jesus Christ’s death and resurrection and through the Holy Spirit.
   God’s only Son, Jesus Christ, died on the cross and rose again on the third day. Salvation is based upon
Christ’s death and resurrection. Through the work of the Holy Spirit, an individual can surrender his or hers
life to Christ. In addition, an individual will have to repent of his or hers sin and put their trust in Christ.
Thus, salvation allows an individual to pass from death into everlasting life.


   Evangelism: Interaction Through Community Relationships

   Evangelism in the twenty-first century will require believers to interact with lost people through
relationships. A relationship-community, meaning a group of believers and nonbelievers who interact with
one another on a continual basis, needs to be a priority for believers who are living in the twenty-first
century.
   Social settings through relationship-communities can provide witnessing opportunities for believers.
Daniel Shaw said, “Increasingly the focus needs to be on God in relationship with human beings and human
beings in relationship with other human beings, both within a social context.” Harold Bullock noted that
before a person gets connected to Christ, that person should first be connected with a community. Once a
person is connected within a community, Bullock said that he or she will have the opportunity to build trust
with others in the community. A believer, through relationship-communities, can live out his or hers witness
through life and through words.


   Evangelism: An Event and a Process

   Evangelism is an event and a process. Evangelism as an event can be described as a person hearing
the Gospel loud and clear, but may or may not be ready to make a decision. For example, on the day of
Pentecost Peter preached to thousands of people. The people heard the Gospel loud and clear. Some
made a decision to accept the Gospel while others were not ready to make a decision. The ones who made
a decision to accept the Gospel experienced conversion. Therefore, “conversion is an event.”
       Evangelism as a process can be described as a person hearing the Gospel over and over again, but
unsure of whether or not to receive salvation. For example, Paul preached in Thessalonica for three
consecutive Saturdays. The individuals that were present in Thessalonica heard the Gospel over and over
again. Some of the individuals were unsure of whether or not to receive salvation. Over a period of time
and through a process, some of the individuals accepted and believed in the Gospel.   Evangelism as a
process, in a postmodern world, will be emphasized more than evangelism as an event. For the most part,
postmodern individuals “would say they are on a spiritual journey of some type and therefore open to helps
along their journey.”


   Evangelism: A New Apologetic

   Evangelism in the twenty-first century will require designing a new apologetic. Apologetic can be defined
as “the discipline of giving a reasonable and respectful explanation for our faith.”
   One way to offer a new apologetic includes five themes. The first theme requires believers to “offer
mysteries” instead of offering only answers. The second theme puts more focus on the essentials, instead
of on the nonessentials. The third theme emphasizes the real cost and struggles that are lived out in an
individual’s real life, instead of emphasizing only credibility. Theme number four will involve gentle and
respectful dialogue between different religions and their followers. The fifth theme will allow a postmodern
individual to go through the process of conversion, instead of focusing only on the event of conversion. So,
a believer in the twenty-first century “will have to assume a much lower level of knowledge” in order to
communicate Christ’s story to a twenty-first century nonbeliever.


   Evangelism: Positive Deconstruction

   Positive deconstruction is a method of evangelism that can assist in sharing the Gospel in the twenty-first
century. Positive deconstruction, done through a positive process, helps people to take apart their belief
system for the purpose of analyzing it. The method assists an individual in recognizing the beliefs that
contain elements of truth. The method also helps an individual “discover for themselves the inadequacies of
the underlying worldviews they have absorbed.” Through positive deconstruction, a postmodern may realize
that he or she is not sure that their belief system is right after all. The individual may then decide to listen to
the Gospel and find out more about Jesus.

   Evangelism: The Role of Listening

   The role of listening can provide opportunities for doing evangelism in the twenty-first century.
Postmoderns have needs, experience doubt, are hurting, have questions, and are looking for someone to
listen to them. A believer willing to listen to a nonbeliever will learn how to “apply the gospel to their lives in
specific ways that meet the deepest needs of that individual.” When a believer is willing to listen to others,
then others will be willing to listen to the believer proclaim the Gospel.
   A believer can build relationships with postmoderns through the role of listening. The relationships can
include getting to know someone on an airplane, on a golf course, in the neighborhood, at the supermarket,
at work, at school, on a bus, in a restaurant, in a taxi cab, at a coffee shop, or anywhere else. The goal is to
listen as Jesus listened. Jesus would begin a conversation with an individual and then listen to them. After
listening to them, Jesus would help them understand their need for Him.


   Conclusion

   A variety of evangelism methods can be implemented in the twenty-first century. Demonstration of God
through Scripture into culture, presenting a clear message, interaction through community relationships,
evangelism as an event and a process, developing a new apologetic, positive deconstruction, and the role
of listening are the different methods can assist in carrying God’s love and message to postmoderns.

SUMMARY

   The purpose of this paper was to give guidance to a twenty-first century believer who wants to share
Christ in a postmodern world. As the twenty-first century society shifts toward a postmodern world, new
attitudes and beliefs will arise among postmoderns. Believers will have opportunities to positively react to
the new attitudes and beliefs. They can effectively reach lost postmoderns through evangelism methods
designed for a postmodern world.
   This paper has sought to provide selected biblical encounters of personal evangelism and selected
evangelism methods that can provide a believer encouragement to effectively follow Jesus’ command to
share and carry the Gospel to a lost and dying world. Will McRaney wrote, “What an opportunity! In a
postmodern world, Christianity has a seat at the table. It is up to the church to determine what it does with
this offer from the spiritually searching.”

APPENDIX I: INTERVIEW A LOST POSTMODERN INDIVIDUAL

   A believer can find a lost person and conduct an interview with them. When an interview is conducted,
the interviewer should listen to the interviewee’s responses. The responses can provide insight into the
interviewee’s beliefs and attitudes. During and after the interview, the interviewer should remain open to the
Holy Spirit. The Holy Spirit may or may not move the interviewer to share the Gospel with the interviewee.
   A believer can start up a conversation by asking a lost person the following questions that were
developed by Will McRaney:

   1.          To you, what is God like? Describe God. (If person doesn’t believe in God, don’t ask them the
next questions, but ask: To you, what is important in life? and then skip to question 4).
   2.        How would you describe your religious background and church involvement, if any?
   3.        What message do you think the church is trying to   communicate?
   4.        What do you think it takes to be straightened out with God?
   5.        Describe what the term Jesus Christ means to you.
   6.        From your perspective, what are the major problems of churches today?

APPENDIX II: A PERSONAL TESTIMONY


   A believer can share his or hers testimony in relationship-communities. Will McRaney said, “Sharing a
personal testimony may be the most powerful tool available to the willing witness.” A testimony is made up of
a believer’s own personal life story. A personal life story can break down any barriers that may exist
between a believer and a lost person.
   A personal testimony should be developed by the following components: 1. Life before Christ (front) 2.
Coming to know/trust Christ (middle) 3. Life after Christ (back). Information in a personal testimony should
also consist of any positive changes that may have taken place since receiving Christ, non-religious
terminology, non-distracting details, and should focus on one major theme. A personal testimony should last
no more than three minutes.
   A personal testimony should not contain negative comments about other religions, embellish details,
contain numerous Scriptures, and contain everything about the conversion experience. A testimony should
not exceed three minutes.

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   Interview

Interview with Jerry Vines of First Baptist Church Jacksonville,         Florida. Researcher Jad Jamal Khalaf
conducted a phone         interview with Vines on October 28, 2003.

Dr. Jad Khalaf

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