Evangelism and mission in religious practice

Evangelism and Mission

Considering the Great Commission, a Summary of.

In "The Global Mission of the United Methodist Church," Elaine Robinson elaborates on various dimensions of the mission of the UMC. The mission, as Robinson notes, taking from the UMC definition, is "to make disciples of Jesus Christ" (p. 41). There is another mission of the Church, which is "outreach," where responsibility to spread the word of Christ is assigned to ministers around the world, but Robinson focuses on the first mission. Carrying out the mission, Robinson argues, is a "multifaceted process" that involves discipleship through theological, structural, contextual, and dispositional approaches.

The Theology of Discipleship is premised on the virtues of Grace. It is the mission of the UMC to make the virtues of Grace known to the world, through words and deeds. The process includes personal and social aspiration to holiness. Disciples must recognize that there is no personal salvation without service to God. Personal worshipping should be accompanied by the spread of the "good news of God's grace and thus seeking the fulfillment of God's reign and realm in the world" (p. 43). The Structure of Discipleship, Robinson summarizes, is based on connectionalism and itineracy. There should be an association of policy-makers premised on democratic principles but also ordaining of elders by bishops -- to acknowledge God's grace in those appointed. The Context of Discipleship posits that the process of discipleship should take into consideration both local and global contexts, although global context is derived from the primary principles of the local context. And the dispositional approach, or the Ethos of Discipleship, states that personal holiness and social holiness should be complemented with ecumenism. The disciples need to engage in interfaith dialogue, show understanding and try to spread the news of Grace to all mankind. Robinson concludes her essay by pointing out that historically the mission of the UMC had been ill-defined and ambiguous, but since 1980s, the Church has been living up to the true Wesleyan tradition.

Chapter 9

In "The Means of Grace and the Promise of New Life in the Evangelism of John Wesley," Henry Knight III discusses the way John Wesley explained Grace and the meaning of new life through evangelism. Knight notes that many people have a stereotypical understanding of evangelism, and argues that salvation, which has a deeper meaning than simply going to heaven or avoiding hell, is a greater focus of evangelism than someone simplistically choosing between heaven and hell. Knight explains these deeper meanings by exploring the religious thought and experiences of Wesley.

Wesley viewed salvation as sanctification, i.e. restoration of God's image in human beings in this life. This process involves three components: natural image, consisting of understanding, will, and liberty; political image that refers to the responsibility to govern the creation as prescribed by God; and, most importantly, moral image, which obliges the disciples to demonstrate the righteousness and holiness of God through their behavior. Wesley understood human free will as relatively restricted. He acknowledged humans could exercise free will but also rejected the notion of absolute free will. This thought suggests that God's Grace is transforming and enabling, because humans realize the responsibility to invite Grace and respond to it. Knight also points out that Wesley did not actually use the word "evangelism" to describe his religious mission. It came into usage in the nineteenth century. But Wesley did practice evangelism, which for him was nothing more than "being a Christian" whose "life is marked by such holy tempers as love for God and neighbor, faith, hope, humility, joy, peace, and other fruit of the Spirit" (p. 142). For Wesley, understanding the reality of God's love was the essence of Christianity.

Chapter 17

In "Three Types of Faith Sharing," Scott Jones explains the importance and types of faith sharing in evangelism. Jones begins his essay by referring to an evangelist in Sri Lanka who defined evangelism as "one beggar telling another beggar where to get food" (p. 255). This definition encapsulates the essence of faith sharing, as it is helping others to find spiritual food. Jones argues that such faith sharing, however, should be done the way Christ taught the disciples, by making clear that an act of graciousness is done out of pure heart and for the purpose of spreading God's love. And to make invitations to Christianity effective and in accordance with Christ's teaching, faith shares should possess the highest moral characteristics.