Evangelism is persuasive communication. We expect the discussion of this story to
persuade people to see things the same way we see them [2.1.1: 12]. If narrative is always persuasive, or “rhetorical” in intent, then telling the story of the Gospel is by definition attempting to influence another party. If evangelism is minimally read asʾευαγγελιζειν –
“announcing good news” – then the intention at very least is to persuade people that this
news is indeed good.
It is important to note102 that the concept of evangelism needs to be broader than simply
“witness”, although it can never cease to be “witness” (cf. Barth, 1958, p. 812). Nevertheless, it is important to note that witness itself is a socially acceptable and powerful mode of
persuasion: a witness bears witness in order to persuade others that her/his version of events is what truly happened. In terms of evangelism one event that has really occurred to which the witness bears witness is that one finds the Good News to be true, and truly good. Fisher, I have noted, holds that any narrative is a form of “a mode of social influence” (1987, p. 90). What is widely touted as the primary mode of evangelism – witness through “doing good” only – can then only be partial witness – as if the eyewitness could not or would not testify at the trial. This is not to deny the importance of quietly “doing good” - one issue here, raised by the metaphor, is that spoken witness (or at least “adequately signed” witness),
100 On view every Sunday morning near the Claremont Taxi rank, for instance. A group of street
people is promised food, and then submerged by a group of singing, praying and shouting Christians.
101 As noted, Liturgists typically do not deal with the issues of liturgy that might arise if the liturgy was
enacted on territory not under the control of Christians.
102In my research interviews and general interaction with the Methodist Churches in Cape Town, the
“base position” on evangelism seems to be that it ought to witness by deeds and ought not to witness through words.
exposes the witness to cross-examination in terms of evaluating her/his character and competence. As such the integrity of the life of the witness corroborates the truth of the story s/he tells [2.4.5 ]103. But there must be a spoken word.
But as Wesley admits, evangelism is an uncongenial occupation [2.4.1:]. The “commodious room” and the “soft pillow” beckon all God’s children. Being in a position of weakness, cultural discomfort, low-status, and being open to rejection through disdain or hostility, is, psychologically, enough to explain why evangelism is not a cherished project in many churches. In addition, it is a truth universally acknowledged that “…the majority of target populations reject new religious options.” (Rambo, 1995, p. 87). Which means that “…seeking proselytes is extremely difficult and discouraging work” (Rambo, 1995, p. 88). Which in turn means that when churches do turn their hand to evangelism, there is a temptation to either give up very soon, or to accelerate the “success” rate through unethical means: “…it is indisputable”, says Rambo, “that in order to foster religious involvement and commitment, even well-intentioned people can and often do deliberately manipulate others through careful deployment of emotional rewards and punishments” (1995, p. 105).
Rambo cites the work of Lofland and Skonofd in proposing certain “conversion motifs” – intellectual, mystical, experimental, affectional, revivalist, and coercive (1995, pp. 14-16). I would argue back from his observation on Christians’ tendency to manipulate that “coercion” can be applied through all of those other motifs as well. Coercion is not only limited to the horrors of the Spanish inquisition or the compulsion by parents of sulky teenagers to attend church on Christmas day.
For example, Rambo notes how in terms of what Lofland and Skonofd might refer to as the “affectional motif”, “…both liberal and conservative Christian groups create encapsulated worlds of their own. Within those bubbles their beliefs, actions and experiences have special meaning and value. Outside those spheres, however, it is often difficult to communicate unique spiritual concepts, much less affirm their validity and value. In the conversion process, a potential adherent is invited and/or persuaded (some might say coerced) into these self-contained worlds in order to begin or strengthen the process of conversion – not unlike the African missionary stratagem of isolated compounds” (1995, p. 104).
On the other hand, where does one draw the line between persuasion and coercion? With regard to “encapsulation” Rambo reflects that “…although it sounds sinister, encapsulation is a procedure employed to some extent by everyone who wants to teach something new….If
103 The professor in C. S. Lewis’ book The Lion, the Witch and the Wardrobe points out that Lucy’s
character as a truth-teller should count for believing her unlikely story, rather than Edmund’s more plausible narrative, on account of Edmund’s settled character as a liar up to that point. The character of the witness encourages people to give their witness a hearing (1950, pp. 54-57), even if they might be “…confused by the absurdity of our message” (Hoekendijk, 1964, p. 27).
to change people it is necessary to control the flow of information, the issue is not whether but how people use encapsulation104…” (1995, p. 104). I will argue for a position with regard
to the ethical boundaries of coercion/persuasion, but for the present it must be noted that a definition of evangelism must specifically exclude the unethical use of persuasive forms. As Newbigin observes, “when coercion of any kind is used in the interests of the Christian message, the message itself is corrupted” (1989, p. 10). It seems to me that if we conduct our persuasive communication in a neutral zone, or better still a location under control of the alternatively faithed where Christians are only admitted on sufferance, the options for the alternatively faithed to escape manipulative compulsion will be much higher, and therefore the integrity of the agency of those who do convert to Christianity will be under less
suspicion. Evangelism exponents should generally become more credible.