CT Survey Report: Who’s Really Doing Evangelism?

Do evangelicals evangelize? When we wanted expert analysis of a recent survey of CT readers’ evangelistic habits, we turned to CT Research Fellow James Engel. The author of widely respected textbooks, Engel is Distinguished Professor of Marketing at Eastern College at Saint Davids, Pennsylvania. He brings more than an academician’s interest in evangelism: between 1965 and 1972 he directed Campus Crusade for Christ’s faculty ministry. His 1975 book What’s Gone Wrong with the Harvest? (cowritten with H. Wilbert Norton) is considered a seminal book on the role of decision making in evangelism.

Many published comments in recent years leave the impression that when it comes to evangelism and the local church, Christians do little or nothing. Our survey of 1,500 CTreaders (with a response rate of 60 percent) shows that this is far from the case. At least among active laypeople and church staff, evangelism is alive and kicking. The results are encouraging, and they also point the way toward how churches can help members do even more.

While nearly all respondents placed a high priority on personal witness, more than one-fourth emerged as an active, intentional core who pray and have spent meaningful time sharing the gospel with non-Christians in the past month. CT readers are not necessarily “typical” evangelicals. For example, the decision to subscribe to this magazine means a person has a higher-than-average interest in current ideas and trends among evangelicals. Yet much can be learned from the respondents’ beliefs and practices that applies to all.

The respondents themselves can be characterized by certain traits:

• The median age is 48.

• About half were raised in Christian homes. More than 70 percent have been Christians for over 21 years, and the median age for their Christian decision is 14.

• Almost everyone has completed at least four years of college or university.

• Thirty-one percent are pastors or members of church staffs, and most of the laity who responded are extensively involved in church programs and outreach.

• About one-third are in Baptist or nondenominational churches.

Just What Is Evangelism?

Often surveys of this type produce fuzzy answers or conflicting results, largely because the definitions of evangelism from those responding vary so widely. Some view evangelism narrowly as a structured attempt to lead someone to Christ. Others take a broader perspective that encompasses all forms of spiritual communication and activity with non-Christians.

We asked respondents to tell us in their own words what evangelism is, and three types of definitions emerged:

Category I: Communication of the plan of salvation and call for decision (mentioned by 34 percent of church staff and 20 percent of laity).

Category II: Communication or sharing about Christ, his claims, and his relevance. There was no mention of outcome or intent in this definition given by nearly two-thirds of respondents.

Category III: Friendship or relationship building (mentioned by 20 percent).

There was general agreement that Christ is the only way to salvation (93 percent) and that evangelism is the responsibility of every Christian (89 percent).

We found differing levels of agreement between church staff and laity, however, with the statement “The most important task for Christians is to lead non-Christians to Christ.” Seventy-two percent of staff members agreed, compared with only 58 percent of lay respondents.

Some will interpret this finding, especially among the laity, as a danger sign, because the evangelical’s marching orders usually focus on evangelism. While I have long been on record that evangelism is of major importance in the agenda of the church and its members, I also believe that it is an outcome of faithfulness and holiness, not one of the Ten Commandments.

Evangelism’S Grass Roots

If we accept all three definitions of evangelism given above, there is no question that church staff and lay leaders are active evangelistically. The majority (71 percent of staff and 63 percent of laity) claimed to have engaged in some type of active, intentional witness in the past month.

What is actually being done? Less than 1 percent of respondents (only 4 out of 900; see fig. 1) presented the plan of salvation in the past month (category I evangelism).

Does this imply that CT readers are dead in the evangelistic water? Not at all. Just over 10 percent reported a primary focus on building friendship (category III). All or the rest of their activities, totaling more than 100 percent, can be classified as category II evangelism.

To those who might dismiss categories II and III as “less than evangelism” I would argue that evangelism is any form of communication or witness, intended or not, that helps to move someone closer to faith in Christ. A call for commitment is appropriate only at later stages in a decision process, not at earlier stages that call for category II and III efforts.

Granted, the absence of decision-oriented communication among this group of Christians may be a sign of failure to capitalize upon opportunity. Nonetheless, these findings are welcome signs that many active Christians take evangelism more seriously than we might have thought.

Given the indifference and lack of receptivity to the gospel in middle-class America, I am relieved to discover that most of the communication taking place is what some call “pre-evangelistic.” This “salt and light” witness promises to bear fruit in the future.

The Intentional Evangelist

To stop at this point, however, would miss one of the most important findings from this survey: A highly committed core of respondents (27 percent) engage in motivated, intentional witness. Those who fall into this category will be designated here as intentionals, and they have these characteristics: (1) they were active in some form of generalized evangelistic ministry in the past month; (2) they can supply specific identification of a nonbeliever by his or her initials; and (3) they claim to have offered intentional witness to that person in the past month.

For the most part, intentionals do not stand out from others in the church in terms of descriptive characteristics (age, sex, education, length of time a Christian, etc.), except that they are somewhat more prevalent among church staff than among laity (31 percent vs. 24 percent).

In terms of beliefs about evangelism, there is just one significant difference: The intentionals are more likely to disagree that their most recent attempt at sharing their faith with a non-Christian proved to be a discouraging experience (78 percent versus 60 percent).

Great, Big Obstacles

Both intentionals and nonintentionals admit they face obstacles in evangelism. Respondents were asked to evaluate each of 20 possible obstacles, and 11 are especially interesting (see fig. 2).

It is immediately apparent that most of the perceived obstacles are significantly less important to intentionals. For some reason, temperament and/or experience seem to combine to create a greater willingness to look past potential hindrances and get on with the job.

Nevertheless, the following obstacles seem to be especially troublesome to many who take evangelism seriously:

1. The image that many so-called evangelists are “religious hucksters.”

2. Being too busy.

3. Fear of being rejected or ridiculed by someone they know.

4. Being too timid.

5. The idea of tolerance in our culture, which means that it is impolite to question someone else’s lifestyle or beliefs.

6. Fearing how people will respond.

7. Having few, if any, non-Christian friends.

I am surprised that the “religious huckster” issue is assigned such importance. I believe this is simply a contemporary expression of the long-standing cultural perception that Christians, especially prominent leaders, are hypocrites. Many Christians fail to see such reasoning as anything more than a smoke screen that unbelievers use to avoid considering spiritual truth.

Many of the other perceived hindrances seem to be expressions of temperament (for example, timidity or fear of cultural intolerance). These obstacles surface mainly when category I evangelism is viewed as being “hard sell.” It is no wonder so many are reluctant to share if this is what evangelism means to them.

Category II and category III evangelism are less subject to these perceived obstacles. Everyone, regardless of temperament, can be a friend to others, always being “prepared … to give the reason for the hope that you have” (1 Pet. 3:15). Many intentionals have the same misgivings but do not let them deter their witness.

I expected greater numbers to mention concern about having too few non-Christian friends. Nevertheless, it still is discouraging to see that a third of nonintentionals see this as a hindrance. This underlines the need for emphasis on relationship building and friendship evangelism.

One obstacle on the survey, finding it “difficult to talk about Christ … in natural conversation,” raises a set of problems that can be addressed in training. There are many ways to bring Christ into conversation without offense, and everyone can benefit from these insights.

Finally, it is good news that the following did not prove to be major hindrances: (1) a feeling that “I’m not able to do evangelism as well as the ‘professionals’ ”; (2) finding it difficult to answer the tough questions; and (3) being part of a church that does not welcome new converts.

Why Training And Leadership Matter

Just under 40 percent of respondents reported having some form of evangelistic training. This breaks down to only 38 percent of laity, as opposed to 60 percent of church staff. Figure 3 shows the types of training that were mentioned. While Evangelism Explosion emerged as the most popular, it is clear that no one agency or program has penetrated the churches very much.

There is a strong felt need for additional evangelism training, especially among the 73 percent who could not be classified as intentionals. The specific needs range from help in applying what is already known about evangelism, to learning how to befriend non-Christians. Figure 4 ranks these in order of perceived importance.

The fact that larger percentages of nonintentionals desire training is a good sign. It underscores a widely felt need to be more effective in outreach. Approximately half of those surveyed indicated that they wish for a greater emphasis on evangelism within their church.

Who is seen as the “driving force behind evangelism” in the church? Figure 5 may be an eye opener here, because there is wide disparity in perceptions between church staff and laity.

Clearly, church-staff members are prone to see the pastor as the one who makes the difference, whereas members of the laity more often point to key individuals and lay leaders.

Who, then, should spearhead increased evangelistic emphasis? The pastoral staff will always have a key role in setting the tone, but my guess is that those in the pews respond more when people like themselves provide the spark. If this is true, the intentionals might become significant opinion leaders if challenged and motivated to take that role.

My greatest fear is that churches will turn evangelism into a structured program or ministry under the direction of someone who guides it inappropriately. Programs have value when the primary emphasis is on motivation and training. Too often, however, evangelism is translated into methods, and it loses the spontaneity necessary for it to become a style of life. To enable people to become effective witnesses requires awareness of gifts, backgrounds, experience, and temperaments. Church people need more mentoring and motivation, and our churches need flexibility.

The Way Forward

Because diverse forms of evangelism are taking place, especially when we do not confine evangelism to methods that call for decision, I believe it is time for some pastors and leaders to turn down the rhetorical heat aimed at laypeople. We must guard against reducing evangelism to another legalism.

Instead, we should affirm that motivated Christians are not totally indifferent to those around them. If encouraged and helped to do so, they will witness in ways comfortable to them. What they do not need is to be put into a prepackaged program.

I also believe more teaching on the spiritual decision-making process can liberate the potential witness. Over the years, I have had hundreds of guilt-laden Christians confess with anguish that they have seen very few come to Christ through their witness. I patiently try to show that we witness in many ways through our love and concern, and that a decision is only the final step in a process.

Every church has its share of intentionals. Perhaps many of these have the gift of evangelism. They should be identified, encouraged, and mobilized to help others. By their inspiration and example, others can be encouraged.

We must also be careful to take perceived obstacles to evangelism seriously, especially timidity and fear. Not everyone is a bold, extroverted talker. All can be helped, however, by building friendship evangelism into the life of the church. We must let all Christians be themselves, while we guide them in their relating to the non-Christian world.

Eugene H. Peterson is pastor of Christ Our King Presbyterian Church, Bel Air, Maryland, and author of A Long Obedience in the Same Direction (InterVarsity) and Answering God (Harper & Row), both of which are about the Psalms.

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