In response to the question ‘Why Lausanne?’ in July 1974, Billy Graham said in his foundational plenary address:
‘This is a Congress of World Evangelization. Now we are enthusiastic about all the many things churches properly do from worship to social concerns.
But our calling is to a specific sector of the Church’s responsibility— evangelism. We believe our point of view has not been adequately represented at some of the other world Church gatherings. Therefore, we are met to pray, talk, plan, and—please God—to advance the work of evangelism.’
Over the last 50 years it appears that passion for the biblical injunction to ‘Do the work of the evangelist’ (2 Timothy 4:5) has lost much of its appeal in the life and ministry of the Church. Considered to be out of date, it’s deemed irrelevant for today’s world. So, is there a future for proclamation evangelism?
Jesus said to his disciples about the man born blind, ‘. . . this happened so that the work of God might be displayed in his life. As long as it is day, we must do the work of him who sent me.’ (John 9:3,4). The physical miracle of restored sight is a picture of a greater spiritual work. Of the many works that Jesus did, proclaiming the good news of the kingdom was the one that drove all the others.
Early in his ministry we see how Jesus engages in proclamation evangelism (see Luke 4:42-5:11).
- First and foremost, He prepares Himself for ministry by taking time to be alone with his Father (4:42).
- Jesus is clear about his mission: ‘I must preach the good news of the Kingdom of God . . . because that is why I was sent . . .’(4:43).
- Jesus specifically invites Simon Peter to respond to His invitation (5:4-7).
- Jesus’ invitation transforms Peter’s life; he repents, leaves his old way of life, and follows Jesus (5:8-11).
The Pharisees and the teachers of the Law complained to Jesus’ disciples, ‘Why do you eat and drink with tax collectors and sinners?’ Jesus answered, ‘It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners to repentance’ (Luke 5:30-32). This is Jesus’ self-declared mission.
Luke 15 records the parable of the lost sheep, the lost coin, and the lost sons. In these parables, Jesus represents God as a shepherd, as a woman, and as a father, all fully determined to find what is lost to them. Jesus’ parables underscore the high value of the lost, even to the unfathomable cost of God giving his son (John 3:16).
Prior to his ascension, Jesus gave the ‘Great Commandment’ to ‘Love the Lord your God . . .’ and ‘Love your neighbor . . . ‘ (Matthew 22:37-39). This was followed by the ‘Great Commission’ (Matthew 28:18-20; Mark 16:15-16; Luke 24:47; Acts 1:8) to:
- Go
- Preach
- Make disciples
- Baptize
- Teach
Proclamation evangelism is always valid and possible, perhaps even more so in times of persecution, hardship, and opposition
The early church took all the words and teachings of Jesus seriously. In Acts 11:19-30; 13:1-3 we see how the churches in Jerusalem and Antioch lived out this commission that Jesus entrusted to his followers. Embedded in their story are the still-relevant principles or building blocks for evangelism:
- ‘. . . those who were scattered by the persecution’ were ‘spreading the word . . .” (11:19). Proclamation evangelism is always valid and possible, perhaps even more so in times of persecution, hardship, and opposition.
- ‘Some of them . . . began to speak to Greeks also, telling them the good news about Jesus . . .,’ (11:20). The message, here proclaimed by unnamed evangelists, is for all people, everywhere.
- The church in Jerusalem discerned that God was doing something in Antioch, so they sent Barnabas to ‘see what the grace of God had done’ (11:22,23). Evangelism begins with God already at work. He is the initiator, and he leads us to join in what he is already doing.
We can learn much from the early church as they implemented the task of proclaiming the good news. Barnabas sought out Saul to partner with him in Antioch. They came alongside the local church, and spent a whole year, giving time for the essential seasons of a mission—preparation, proclamation, and preservation. Giving practical help for famine relief was an integral part of the spread of the gospel.
Later, following a time of fasting, the church in Antioch prayed for and commissioned the two leaders to proclaim the word of God (13:5) across Asia Minor and into Europe. They in turn mentored other evangelists in proclamation, resulting in new churches.
In his letter to the church in Ephesus, Paul explained that God gave the church ‘the apostles, the prophets, the evangelists, and the pastor-teachers to equip the saints for the work of ministry’ (Ephesians 4:11-12). One of the earliest evangelists was Philip, who after ministering in Samaria was prompted by the Holy Spirit to proclaim the good news to one man, an Ethiopian government official, who most likely became the means of the good news reaching East Africa (Acts 8:28).
Following all the biblical evidence of Jesus, Paul, and the early church proclaiming the good news, we have many examples of revivals and the work and witness of evangelists down through the ages. The need to proclaim him in every generation and to all people groups continues, and remains a priority until Jesus comes again.
Dr John Stott, in his message entitled, ‘The Nature of Biblical Evangelism’, presented at Lausanne ’74, stated that ‘evangelism is sharing this gospel with others. The good news is Jesus.’
So, perhaps the question, ‘Is there a future for proclamation evangelism?’ is not the right question to ask. Perhaps the better question is, ‘How does the Church best implement proclamation evangelism in our day?’
How do the assumptions we make about proclamation evangelism inhibit a new, creative, God-initiated vision for reaching people? How do the methods and styles of delivery from the past color our perspective of what proclamation evangelism could be in our time? How do poor practices and lack of preparation and follow-up influence our readiness to dismiss the effectiveness of proclamation? Perhaps we need to ask ourselves, too, in what ways we have lost confidence in the transformative power of the gospel. The apostle Paul’s exhortation to the skeptics of his day remains relevant: ‘And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent?’ (Romans 10:14,15)
Whether we are speaking to ten people or ten thousand, to children or to university students, to business professionals or to disenfranchised youth, to civic leaders or to refugees, the good news of Jesus must be proclaimed and heard, listeners given an opportunity to respond, and new followers of Jesus Christ embraced and encouraged
Proclamation evangelism is certainly not the only means of preaching the good news. But it is and always will be essential. Whether we are speaking to ten people or ten thousand, to children or to university students, to business professionals or to disenfranchised youth, to civic leaders or to refugees, the good news of Jesus must be proclaimed and heard, listeners given an opportunity to respond, and new followers of Jesus Christ embraced and encouraged.
As we move towards the Fourth Lausanne Congress, let us remember that those who are lost are deeply valued by God. He is the one who seeks and saves. So let us use this time of gathering the world church to ask God where he is already at work preparing hearts to hear and respond, and join him there, even in the unlikely places. Let us identify and encourage those whom God has gifted as evangelists, especially across Asia. Let us not lose our focus, but challenge ourselves to find fresh ways to proclaim the good news of Jesus, to give people an opportunity to respond, and to welcome them into the church, helping them grow as disciples.
This vision is rooted in the very foundations of Lausanne: ‘To evangelize is to spread the good news that Jesus Christ died for our sins and was raised from the dead according to the Scriptures, and that as the reigning Lord he now offers the forgiveness of sins and the liberating gifts of the Spirit to all who repent and believe . . . [E]vangelism itself is the proclamation of the historical, biblical Christ as Savior and Lord, with a view of persuading people to come to him personally and so be reconciled to God.’ (The Lausanne Covenant)