PROJECT ABSTRACT

Master of Arts in Pastoral Theology

Adventist University of Africa

Theological Seminary

Title: A STRATEGY TO COUNTER THE IMPACT OF POSTMODERNISM ON YOUTH INVOLVEMENT IN EVANGELISM IN GLORYLAND SEVENTH-DAY ADVENTIST CHURCH - NAIROBI STATION

Name of Researcher: Ezra Mogaka Okioma

Name of Adviser: Galenieks Eriks, PhD

Date Completed: June 2015

Christ gave the great commission to the Church to

“go and make disciples of all nations” (Matt 28:19-20)

and all generation regardless of the changing times and

world views. Thus every church can and must know if they

are fulfilling the mandate given them. Gloryland Seventh-

day Adventist Church (GLSDAC) has for a while recorded a

steady decline of youth involvement in evangelism. This

has been attributed to the shifting world views,

influence of city culture, lack of evangelism skills and

growth of technological space .These variables seem to be

contributing to the widening challenge of youth

involvement in evangelism at GLSDAC.

Out of this study the researcher hopes to establish

the cause of the decline of youth involvement in

evangelism and to enhance the understanding of

postmodernism and its influence on young people in

GLSDAC. This study will also come up with concrete and

effective evangelism approaches which will counter

developing impact of postmodernism and other related

factors.

The researcher also designed a program, implemented

and evaluated these approaches which ultimately helped in

enhancement of evangelism among/by the young people. This

program also supported church leadership in reaching and

meeting the needs of young people and also prepared them

for active and effective ministry in GLSDAC and the other

churches within the city of Nairobi and beyond. This

study is a reality that cannot be overlooked. First the

church leadership must understand the changing worldviews

and become conversant with evangelism approaches to

postmoderns. Secondly, young people must have a

continuous creative training on skills of evangelism in

the changing urban cultural dynamics and growing

technological space. Those who believe the Bible as the

Word of God, containing heavenly wisdom and absolute

truth, let us be reminded of this: "Let no one deceive

you with empty words, for because of such things God's

wrath comes on those who are disobedient." (Eph.5:6). 

The youth leaders in Gloryland Seventh day-Adventist

Church should understand the postmodern world in which

our youth live and seek to understand them. They should

seek to emphasize its positive aspects, while at the same

time pointing them to biblical truth, which has remained

unchanging throughout thousands of years of shifting

worldviews and philosophies.

Adventist University of Africa

Theological Seminary

A STRATEGY TO COUNTER THE IMPACT OF POSTMODERNISM ONYOUTH INVOLVEMENT IN EVANGELISM IN GLORYLAND SEVENTH-DAY

ADVENTIST CHURCH

A project

presented in partial fulfillment of

the requirement for the degree

Master of Arts in Pastoral Theology

by

OkiomaMogaka Ezra

June 2015

Copyright © 2015 by Ezra Mogaka Okioma

All Rights Reserved

A STRATEGY TO COUNTER THE IMPACT OF POSTMODERNISM ONYOUTH INVOLVEMENT IN EVANGELISM IN GLORYLAND SEVENTH-DAY

ADVENTIST CHURCH

A project

presented in partial fulfillment of

the requirement for the degree

Master of Arts in Pastoral Theology

by

Ezra Mogaka Okioma

APPROVAL BY THE COMMITTEE:

Advisor: Eriks Galenieks, PhD Dean, TheologicalSeminary

Sampson Nwaomah, PhD

Reader: Paul Wahonya, PhD

Extension Centre: Main Campus

Approval Date: June 2015

To our God and my wife Ascar who gave me the support and

time, and our children: Ivan, Tiffany, Ashley and Kyla

who gave me the time to work even when they needed me

dearly.

TABLE OF CONTENTS

LIST OF TABLES................................viii

ACKNOWLEDGEMENTS.................................x

CHAPTER

1. INTRODUCTION................................11

Statement of the Problem...................12The Purpose of the Study...................12Justification of the Study.................12Delimitations of the Study.................13Methodology of Study.......................13Definition of Terms........................14

2. THEORETICAL FOUNDATION OF THE STUDY..........19

Postmodernism..............................19Philosophy and Culture.................20Modern Values..........................22Postmodern Values......................23

Biblical Basis on Postmodernism............24Old Testament..........................25New Testament..........................26

Christian Worldview of Postmodernism in Relation to Evangelism..............................................................................28

Modern Epistemology........................28Postmodern Epistemology....................30

v

Strengths of Postmodern Epistemology and Evangelism.......................................31

Weaknesses of Postmodern Epistemology andEvangelism.......................................32

Proclaiming Truth in postmodern Relativism.......................................33

Postmodernity and the Adventist Church.....34Seventh-day Adventists and Postmodernism. . .36

Impact of Postmodernism on Adventist Youth Evangelism.................................38

Youth Evangelism and Secularization....42Ellen G. White and Postmodernism...........44

Postmodern Challenges to Ellen G. White’sRole.............................................47

Ellen G. White and Today’s Youth.......51Biblical Basis on Evangelism in Relation to

the Youth.........................................53Evangelism in Old Testament............53Evangelism in the New Testament........55

Effective Youth Evangelism Approaches to Postmoderns.......................................59

Belonging Before Believing.............60Process Evangelism.....................62Narrative Evangelism...................63Understand Your Own Cultural Biases....64Be a Learning Listener.................64ExperientialWorship....................65

3. DESCRIPTION OF THE LOCAL SETTING.............67

The Local Setting..........................67Geographical Background................67Historical Background..................68Economic Background....................69Social Background......................70Religious Background...................70

Research Methodology.......................70Population Study.......................71Sample and Sampling Procedures.........71

Data Analysis..............................71Study Findings.............................82

vi

4. STRATEGY DEVELOPMENT, IMPLEMENTATION AND

EVALUATION......................................85

Program Design.............................86Implementation.............................90

Quarterly Activities...................90Proposed Participants..................91

Evaluation.................................92

5. SUMMARY, CONCLUSION AND RECOMMENDATIONS......93

Summary....................................93Conclusion.................................95Recommendations............................96

APPENDIX........................................99

A. QUESTIONNAIRE...........................99B.PROGRAM SUMMARY.........................104C. DAILY ACTIVITIES.......................105D. LETTERS................................107E.MAPS....................................109

BIBLIOGRAPHY...................................110

VITA...........................................114

LIST OF TABLES

1. Demographic Description....................70

vii

2. Education Background of Respondents........70

3. Profession/Vocation in Life................71

4. Born and Baptized Seventh-day Adventist . . .71

5. Frequency in Evangelism within a year......72

6. Involvement in Evangelism..................73

7. Reasons for Never Participated at All......73

8. Technology Contribution to Decline in

Evangelism.................................74

9. Enjoy Public and Personal Evangelism.......75

10......Finances a Challenge for Involvement in

Evangelism.................................76

11...........Attitude Towards Freedom and Values

...........................................76

12.....Attitude Towards Evangelism as Relativism

...........................................77

13.Attitude Towards Social Networking Evangelism

...........................................77

14......Attitude Towards Evangelism, and Church

Doctrines..................................77

15.Attitude Towards Moral Decline and Evangelism

Involvement................................78

16.......Attitude Towards Structures and Church

Procedures.................................78

17...Attitude Towards Evangelism Approaches and

Changing Times.............................79

18..Attitude Towards Other Faiths and Evangelism

...........................................79

viii

19..Attitude Towards Church Moral Standards and

Evangelism…................................79

20...............................Program Summary

...........................................84

21.Proposed Daily Lessons and Activities during

the Seminar................................86

ix

ACKNOWLEDGEMENTS

I would like to thank the Almighty God for His

grace and power for me to complete this work. Special

appreciation goes my dear wife Ascar, and our dear

children Ivan, Tiffany, Ashley and Kyla for the earnest

support I received from them. I would also like to

express my gratitude to the pastor and the entire

leadership of Gloryland SDA Church for granting me an

opportunity to carry out this research in their church.

My appreciation also goes to the young people who

faithfully responded to my questionnaire to make this

research possible. Last but not least, I would like to

thank my supervisor, Dr Eriks Galenieks for guiding me in

this work, Dr. Paul Wahonya my reader, the University

Administration and the editor for this work.

x

CHAPTER 1

INTRODUCTION

Background of the Problem

The number of young people who attend Gloryland

Seventh-day-Adventist Church is relatively larger than

that of adults. Their involvement and interest in church

activities such as evangelism is slowly but surely

declining. This coincides with the growing influence of

postmodern world-view among our young church members in

cities and in this case in the city of Nairobi. Young

people have lost gats to share and address moral issues

and authentic Christian living among themselves and their

participation in evangelism work. Could it be the

expansion of technological space such as the use of

mobile phones, internet and mass media largely influence

the young people? Is the church prepared and equipped to

handle the challenges of the youth both in the church and

11

outside church? Ellen G. White, one of the founders of

the Seventh-day Adventist Church, in her writings

referring to the young people expresses that “with such

as army of workers if rightly trained, might furnish,

soon the message of a crucified, risen, and soon-coming

savior to the whole world.”1

Statement of the Problem

Gloryland Seventh-day Adventist Church records a

steady decline of youth involvement in evangelism. The

shifting of world views, influence of city culture, lack

of evangelism skills and growth of technological space

seem to have contributed to the widening challenge of

youth involvement in evangelism in GLSDAC in Nairobi. Is

there a likelihood that the prevailing postmodern world-

view would have played into their laxity in evangelism?

This study will come up with concrete and effective

approaches that can help Gloryland SDA Church youths to

1Ellen G. White, Education (Boise, ID: PacificPress,1952), 271

12

face postmodern challenges and to become involved in

evangelism.

The Purpose of the Study

The purpose of this study is to find out the cause

of the steady decline in youth involvement in evangelism

and to enhance our understanding of postmodernism and its

influence on the involvement of young people in

evangelism at Gloryland Seventh-day Adventist Church. It

will also lead to developing effective counter-strategies

for evangelism for young people in Gloryland Seventh-day

Adventist Church and how to minister to them in dynamic

world views. It will also design, implement and evaluate

these approaches which will ultimately enhance evangelism

and support leadership in reaching and meeting the needs

of the youths in Glory-land Seventh-day Adventist Church.

Justification of the Study

Whereas there are several studies that have been

done on postmodernism in relation to evangelism, Miroslav

Pujic has done a study on Re-imagining evangelism in

13

postmodern culture.0 He generally addresses the impact of

postmodernism on evangelism, the opportunities and the

discipleship model for postmodernists. He does not

specifically address young people and evangelism in

postmodern culture. This study will specifically focus on

young people’s involvement in Evangelism at Goryland

Seventh-day Adventist Church and develop approaches that

will counter postmodern challenges that seem to impact

their involvement in evangelism. This will eventually

empower the Church pastor, elders and youth leaders of

GLSDAC and also enhance their understanding of the

changing worldviews.

Delimitations of the Study

The impact of postmodernism on youth involvement in

evangelism is not only limited to GLSDAC, but also to the

other Churches within the city of Nairobi and other

cities and towns in East Kenya Union Conference. However,

this study will concentrate only in Glory-land Seventh-

0 Miloslav Pujic, Re-imagining evangelism in postmodern culture. http://www.ministrymagazine.org/achive/2013/05

14

day Adventist Church situated in the western part of the

city of Nairobi. This is because the membership of GLSDAC

is mainly composed of young people who are well educated,

professionals and talented yet not actively involved in

evangelism.

Methodology of Study

This study has used multi-faceted methodology.

Chapter 1gives the introduction to the study, statement

of the problem, the purpose and its justification. It

also contains definition of terms. Chapter 2 explores the

philosophy and culture of postmodernism, the Biblical

basis and the general Christian worldview of

postmodernism in relation to evangelism. It also contains

the Seventh-day Adventists view on postmodernism, Ellen

G. White writings and postmodernism and the biblical

basis on evangelism in relation to the youth. Finally it

provides the effective youth evangelism approaches to

postmoderns. Chapter 3 covers the description of the

local setting and employs random sampling in the

distribution of questionnaire and uses both quantitative

15

and qualitative method in analyzing the questionnaires to

find attitudes young people have towards evangelism and

the impact of postmodernism. This justifies the cause and

decline of evangelism among the youth. Personal

observations are also used to draw conclusions on effects

of postmodernism on Evangelism and the best approaches to

the youth. Chapter4contains a program development, the

implementation of strategies and evaluation of the

strategies used by the youth. Chapter 5 gives the

summary, conclusions and the recommendations of the

study.

Definition of Terms

Postmodernism

The term postmodernism refers to a philosophical

shift that caused significant cultural changes in western

societies in the 1960s.0The word postmodernism can be seen

in two parts: “post” meaning after, and modern. So it

means after modern era. It therefore stands for a way of

0(Postmodernism),Wikipedia, the free encyclopedia. http://en.wikipedia.org/wiki/postmodernism.

16

thinking that emerged in response to the modern

mindset.0Postmodernism's rejection of absolute truth

causes many people to reject the Bible. Christians

believe God is the source of absolute truth.0 In fact,

Jesus Christ proclaimed himself to be the Truth: "I am

the way and the truth and the life. No one comes to the

Father except through me." (John 14:6, NIV).

Modernism

There are several definitions of modernism from

different sources. From “Wikipedia, the free

encyclopedia” modernism is defined as, “a philosophical

movement that along with cultural trends and changes,

arose from wide-scale and far-reaching transformations in

Western society in the late 19th and early 20th

centuries.”0 Carson in his book Becoming Conversant with the

0 Stanley G. Grenz. A Primer on Postmodernism, (Grand Rapids,MI:: William B. Eerdmans, 1996.)2

0Gene E. Veith. Postmodern times: A Christian Guide to Contemporary Thought and Culture.(Wheaton, Il: Crossway Books,1914), 16.

0(Modernism), Wikipedia, the free encyclopedia,http://en.wikipedia.org/wiki/Modernism.

17

Emerging Church describes ‘modernism’ as “often pursuing

truth, absolutism, linear thinking, rationalism,

certainty which in turn breeds arrogance, inflexibility,

lust to be right and the desire to control.”0

Relativism

Relativism is the concept that points of view have

no absolute truth or validity, having only relative,

subjective value according to differences in perception

and consideration.0

Young People

In this paper the term young adult refers to an

individual who is18-35 years of age. This encompasses

younger members of Generation X, and older members of

Generation Y. Today’s young adults are postmodern by

virtue of the fact that they have been born in the

postmodern era.

0Donald A. Carson, Becoming conversant with the Emerging Church, (Zondervan, Grand Rapids, MI. 2005) 27.

0 (Relativism) Wikipedia, The Free Encyclopedia,http://en.wikipedia.org/wiki/Relativism.

18

Generation X

Generation X, or Gen X is the generation born after

the western Post-World War II baby boom.0 It is the

generation that follows the baby boomers. Generation X,

also dubbed “the internet generation,” is the first

postmodern generation. In this study Gen X refers to the

generation born between1960s and 1980s.

Generation Y

Often referred to as Millennials, Gen Y is the

generation that follows Gen X. Generation Y is the second

postmodern generation.0 These individuals have never known

anything but a digital world. In this study Gen Y refers

to the generation born between 1984 and 2002.

Evangelism

Evangelism is the spreading or/and proclamation of

the Christian gospel of salvation through Jesus Christ

0 (Generation X), Wikipedia , the free Encyclopedia.http://en.wikipedia.org/wiki/Generation X

0(Generation Y or Millenials), The free Wikipedia,http://en.wikipedia.org/wiki/Millinials

19

and its intended to lead people to accept Christ as their

personal savior.

Unchurched

The term unchurched simply refers to an individual

who is not actively attending church. It is not a

pejorative term. The unchurched may have formerly

attended church, or never attended church. They may be

secular or religious. In this study individuals who

attend church only once or twice a year are considered to

be unchurched.

Epistemology

Epistemology is the way one comes to know things.

It’s how one obtains knowledge about things.“It’s the

fundamental issue in the move from modernism to

postmodernism.”0

Enlightenment

0Donald A Carson, Becoming conversant with the Emerging Church: (Zondervan, Grand Rapids, MI. 2005) 27.

20

Enlightenment is a state of having knowledge or

understanding. This was a movement of the 18th century

that stressed the belief that science and logic give

people more knowledge and understanding than tradition

and religion.0

Metanarrative

Metanarratives are the supposedly universal,

absolute or ultimate truths that are used to legitimize

various projects, political or scientific.0 A view can be

described as a metanarrative, a single encompassing story

that declares everything in this world.0

0 (Enlightenment). Merriam-Webster Dictionary (2015),http://www.merriam-webster.com/dictionary/enlightenment.

0 Richard Appignanesi, Chris Garratt, Introducing Postmodernism, (Cambridge, Icon Books, 1999), 84.

0 James W. Sire, The Universe Next Door: A Basic Worldview Catalogue, 3rd ed., (Downers Grove, Ill,Intervarsity Press, 1997), 17

21

CHAPTER 2

THEORETICAL FOUNDATION OF THE STUDY

This chapter will explore literature on the

philosophy and culture of postmodernism, its biblical

basis and its relation to evangelism. It also explores

Christian Worldview of Postmodernism in Relation to

Evangelism, the strengths and weaknesses of postmodern

epistemology in relation to evangelism, the Seventh-day

Adventist and Ellen G. White response to postmodernism.

It will finally show the Biblical basis for evangelism

and the effective counter approaches of evangelism to

postmodern youths.

Postmodernism

In his article Matt Slick defines postmodernism as

a “word which has been used in many areas of study which

makes it not simple to define. This word is used in

22

literature, art, religion, truth, architecture, etc. The

term “postmodernism” can best be understood by relating

it to modernism. Modernism came out of 1800’s of Western

Europe with the manifestation of mechanism,

industrialism, progress, literature, art and ideas that

sought to capitalize on what promoted a progressive and

prosperous society. It elevated human reason, human

progress, and human authority. Postmodernism, then is not

necessarily a rebellion against modernism ( though some

postmodernists see it that way), but a movement “after”

it, that builds upon it but more less rejects

modernism’s strict rationalism. In contrast to this,

postmodernism upholds a subjectivity regarding morality,

social constructions, political movements, art, religion

and truth statements. In other words, postmodernism is

relativism, the belief that truth is relative, that

objective truth may not be knowable.”0 Matt Slick quotes

Ronald Carson’s book, Becoming Conversant with the Emerging

Church in simplifying the understanding of postmodernism.

0 Matt Slick, The Emerging Church and Postmodernismhttps://carm.org/emerging-church-postmodernism

23

Modernism is often pictured as pursuing truth, absolutism, linear thinking, rationalism, certainty,the cerebral as opposed to the effective--which in turn breeds arrogance, and inflexibility, the lust to be right, the desire to control.  Postmodernism, by contrast, recognizes how much of what we 'know' is shaped by the culture in which we live, is controlled by emotions and aesthetics and heritage, and in fact can only be intelligently held as part of a common tradition, without overbearing claims tobe true or right.0

Tolerance of other views is one of the pillars of

postmodernism. However, there is one group of people to

whom this tolerance is not extended, those who believe

truth to be important.

Philosophy and Culture

The emergency of postmodern revolution in thought

and culture is greatly shaping men and women across the

world in many aspects of life including Christianity and

evangelism. In defining culture, Mueller Walt in his book

Engaging the Soul of Youth Culture says that “culture is what we

believe, what we do and how we live our lives from day to

day. It binds us to those who think and live in a similar

0Donald A. Carson .Becoming Conversant with Emerging Church (Grand Rapids: Zondervan, 2005), 27.

24

manner.” He quotes Bill Romanowski who refers culture as

the way that we define and live in God’s world.0 It

doesn’t seem to end any soon but will be with us for a

very long time and that the world will never be the same.

Postmodern philosophers have argued that there is no

grand metanarrative (an overarching story or common

experience that unites all human beings) and they have

therefore attempted to deconstruct most philosophies and

religion.0

According to Tony Jones in his book, ‘Postmodern Youth

Ministry’, he says in order to communicate, live, breath in

this emerging world, it’s crucial to get a grip on

postmodern cultural patterns and thought process. He

cites some of the postmodern credos;0

Objectivity is out, subjectivity is in. One person, or group

of people, cannot claim an objective viewpoint.

0William D Romanowski, Eyes Wide Open, ( Grand Rapids, MI, Brazos, 2001)36,42

0Mueller Walt, Engaging the Soul of Youth Culture,(Intervarsity Press, Downers Grove, Il: 2006), 112

0 Tony Jones , Postmodern Youth Ministry: Exploring Cultural Shift, Creating Holistic Connections, Cultivating Authentic Community, (Grand Rapids, MI:Zondervan, 2001), 301.

25

To be objective means one can stand outside of

something, look in and judge it, but you cannot

really be objective because you are always

standing somewhere.

Question everything. Nothing escapes deconstruction.

There are no thoughts, theories, assumptions, or

hypothesis that gets a free pass, even if they

make perfect sense. Post moderns are deeply

skeptical people.

There is no Truth with capital “T.” Truth is in the eye of

the beholder – one man’s truth is another

person’s theory. So when I sit with a nonbeliever

trying to persuade a postmodern with

foundationalism arguments, the language

surrounding religion and belief has changed.

Everything is relative0

In today’s generation of young people commonly

referred as Mellenials or Generation Y are getting full

blown in postmodern thought. It’s no surprise that song

0Ibid.

26

writers, television and movie producers are embracing the

postmodern ethos. Many of the young people today are born

into a culture of transition and children born today are

entering a thoroughly postmodern world. This is not to

say that all youths will adopt postmodern traits, but

postmodernism will be the reigning school of thought, and

postmodernity will be the reigning culture among our

young people.0

Postmodernism is in progress and underway, however here

are its values and that of the preceding era of modernism

in relation to young people and church.

Modern Values

In his book Postmodern Youth Ministry, Jones Tony

describes the values of the enlightenment era as

rational, scientific, unanimity, exclusive, and local.

Descartes epitomizes the modern love of things as

cognitive and intellectual. In the decades that followed

the enlightenment, the human brain was considered the

apex of evolutionary chain of God’s creation. In either

0 Ibid., 31

27

case, centuries of Christian mysticism were left behind

in a quest to comprehend God. During the golden age of

Science, scientists were the high priest of culture,

investigating and explaining all things. The belief was

that anything when studied by the human brain is

ultimately understandable. Even God was to be

comprehended, not through mystical reflection, but

through scientific study.0

Postmodern Values

Jones Tony continues to describe postmodern era as

experiential, spiritual, Pluralistic, relative, holistic

and authentic.0 Today’s young people have a desire to

experience as opposed to simply reading and hearing about

things. Obviously, interactive video games are big

sellers with the mellenials. Today religious choices are

overwhelming. Modern technology has made everything

available to everyone – and its lack of adequate grids of

interpretation has created confusion. Before we were

0 Jones, 30-31.

0Ibid.

28

taught to say “God loves you and has a wonderful plan for

your life” but today, this statement opens a huge can of

worms for the budding evangelist. First, a person may be

very spiritual without even believing in God – when you

talk of God- what do you mean by God? Jesus, Yahweh,

Allah, Buddha, Nature, Sophia, Love...?0

In 1970s, was a decade of, ‘I am ok you’re okey,’

then we’re entering the era of ‘My God’s okey, your God

is okey’. You probably already know that young people

find Christianity’s claim of exclusivity the most

difficult to swallow. Instead the natural inclination is

that all faiths contain elements of truth and any

religion is perfectly good way to express your

spirituality. Postmodern young people are deeply

suspicious of those living dichotomous lives. The

holistic life is one which every area is touched by every

other area. A Christian leader, youth or adult must

exhibit integrity in the entirety of life. Today the

younger generations respond, “don’t tell me how to apply

0 Ibid.

29

this Bible passage to my life. You don’t know anything

about my life. Just tell me what it really means. I will

decide how to apply it.” Some describe this as a shift

“from being relevant to being real.”0

So what does the literature indicate about

postmodern philosophical values? Unfortunately,

postmodern generation slack a universal worldview. It is

not easy to fit them into neat little categories. Tim

Elmore, for example, has noted many contrasts between

Generation X (born1965-1983)and Generation Y (born1984-

2002). However, general postmodern philosophical values

are as follows:(1) the denial of personal objectivity,

(2) the uncertainty of knowledge, (3) the death of any

all inclusive explanation, (4) the denial of the inherent

goodness of knowledge, (5) the rejection of progress, (6)

the supremacy of community-based knowledge, and (7) the

disbelief in objective inquiry. 0 In the minds of

0 Ibid.

0Millard J. Erickson, Postmodernizing the Faith: Evangelical Responses to the Challenges of Postmodernism (Grand Rapids, MI: Baker,1998),19.

30

postmodern young adults there is no such thing as

absolute truth, there are no universally applicable

rules, and there is no guaranteed happy ending.0

Postmodernism is also characterized by a mistrust of

organizations, including the church.

Biblical Basis on Postmodernism

In this section I intend to explore Biblical

references in both Old and New Testament that contains

aspects of postmodernism. I will not lay out detailed

Biblical arguments on postmodernism.

Old Testament

In this section I would like to explore some texts

from the book of Deuteronomy, Judges and 1Samuel in the

Old Testament where there are indications postmodernism.

The Bible does not use the term postmodern. The

description used in the book of Judges is more of

“departing”: “They turned aside [departed]0 quickly from

0Miroslav Pujic, LIFE Development Handbook (England: United Publishing Group, 2003), 10-12.

0 Emphasis Mine.

31

the way in which their fathers had walked [in the time of

Joshua] in obeying the commandments of the Lord; they did

not do likewise” (Judg 2:17).“This happened after each

judge dies (and sometimes even while the judge is still

living) the people inevitably returned to idolatry.”0In

acting this way they were like the generation that left

Egypt only to die in the wilderness: “They have quickly

turned aside from the way which I commanded them. They

have made for themselves a molten calf, and have

worshiped it and have sacrificed to it and said, ‘This is

your god, O Israel, who brought you up from the land of

Egypt!’ (Exod 32:8; cf. Deut 9:12).

This statement sounds like what is happening in the

current generation – a generation of relativism. The book

Judges ends with a bitter civil war between all Israel

and Benjamin.(Judges 20:8-21:25). Everyone “doing what is

right in his own eyes” (Judges 17:6, 21:25). This

0 Burge M. Gary, Hill E. Andrew; [Judges 2:17]. TheBaker Illustrated Bible Commentary, (Grand Rapids, MI, BakerBooks, 2012), 1: 216.

32

characterized the period of judges shown to result in

anarchy.

This was a period in the history of Israel after the

dead of Joshua and Caleb when God appointed judges to

Israel at his will. Anarchy prevailed, might was right

and whims of men guided them rather than the instruction

of the laws of God. Israel had been warned not to be

ruled by such philosophy of life (Deut. 12:8).0 The

Israelites abandoned God’s law and allowed their sinful

inclinations to dictate their choices. They committed

evil against God and turned to the worship of idols. This

was done at the national level as well as on the personal

level. The Lord was not honored as the King, everyone

ended up doing as they saw fit. Yet God is faithful to

let his people go.0

0“Fourteenth Year” [Deut. 12:8]. Seventh-day AdventistBible Commentary, Vol 2. (, Hagerstown, MD: Review andHerald, 1953), 1:402.

0 Burge M. Gary, Hill E. Andrew; [Judges 2:17]. The Baker Illustrated Bible Commentary, (Grand Rapids, MI, Baker Books, 2012), 1:240.

33

The transition from the book of judges to 1 Samuel

and Ruth the Lord was showing His unfailing hand to guide

the people despite their depravity(1Samuel 1:1-15:35)

Samuel both summarizes the events of judges and provides

the example of a judge that gets it right and leads

Israel in the right way just as Joshua had led the

people.

From these passages there are elements of

postmodernism when you compare with what happens in the

current world of moral relativism. Relativism compromises

standards and people start believing that there is no

objective truth. Personal opinions take the place of

absolutes. This was the case with Israel as a nation when

they did not have a king.

New Testament

In the Testament, there are several references that

are said to be ‘true’ or ‘truth’ or the like. Whereas

postmodernism challenges the authenticity of truth and

tends to eliminate absolutes, the New Testament provides

references to indicate that there is truth and what is

34

true in the life and teaching of Jesus Christ and the

apostles.

Some of the references include;“Yet because I tell the truth,

you do not believe me! … If I am telling the truth, why don’t

you believe me?(John 8:45-46). The “truth” here is the

understanding God’s revealed will to the salvation of men

by Jesus Christ but the Jews opposed.

“Jesus answered, "I am the way and the truth and the

life. No one comes to the Father except through

me.”( John 14:6).Jesus is the source of truth, or he

originates and communicates truth for the salvation of

men. Truth is a representation of things as they are.

“But very truly I tell you the truth,0 it is for your good

that I am going away.” (John 16:7). The words that Jesus

is about to speak are are true. The use of the pronoun “I”

implies the one who owns the truth. Jesus owns truth.

“The wrath of God is being revealed from heaven

against all the godlessness and wickedness of people, who

suppress the truth by their wickedness, since what may be

0 (Italics mine)

35

known about God is plain to them, because God has made it

plain to them.”(Romans 1:18-19). Truth cannot be

destroyed by means of sinning, rather will end up

confirming truth.

“Rather, we have renounced secret and shameful

ways; we do not use deception, nor do we distort the word

of God. On the contrary, by setting forth the truth

plainly we commend ourselves to everyone’s conscience in

the sight of God.” (2 Corinthians 4:2). etc…0 Paul

explains the truth in an open, plain, straightforward way

as it is in Jesus.

Carson indicates that “the above texts above texts

do not provide all the references to things that are said

to be ‘true’ or ‘truth’ or the like.These texts merely

indicated that some of the times the Bible says that

words or propositions or reports are true. People can

tell the truth and thus be true witnesses or they can

tell lies and thus bear false witness. This means that

finite individuals can say something that conforms to the

0Carson. Becoming Conversant with Emerging Church, 189-190

36

objective reality and that this can be believed and known

by other finite knowers. The truth of the gospel must be

defended, whether or not people refuse to receive or

believe truth.”0

Christian Worldview of Postmodernism in Relation toEvangelism

According to David Lose, in his book Confessing Jesus

Christ, he makes interesting observations in preaching in

both modernism and postmodernism. In the case of

foundations, he says “the question at hand is firmly

epistemological: what can we know? How do we know? What

is the foundation of our knowing? Modernity answers these

questions by posting that there are foundations and

therefore we can and must know. While such reasoning is

inherently circular, postmodernity’s response is that

there are no foundations and so we cannot know”0

0 Ibid., 192

0 Lose J. David. Confessing Jesus Christ: (Grand Rapids,MI:B. Eerdmans,2003,) 34.

37

Modern Epistemology

Carson in his book, Becoming Conversant with the Emerging

Church, raises six elements in both modern and

postmodernism epistemology and its challenges. “In Modern

epistemology, instead of beginning with God as premodern

epistemology did, it begun with the finite “I.” This

means that for the modern thinker, God is not the

“given,” but at best the conclusion of the argument. How

human beings come to know something may still be a matter

of revelation, or finding out some small subset of what

God already knows perfectly and exhaustively, but it no

longer has to be.” He says on that basis “we are no

longer dependent on God for all our knowing we must learn

things and come to know things out of the limitations of

our own finitude by tools and approaches to which finite

beings like us have access.0

Secondly, Carson says, “modern epistemology was

profoundly foundationalists. Well defined foundations

were the base of all human knowing as a distinctive

0 Carson, 92-93.

38

development in modernism.”0 Thirdly, “modern epistemology

was constrained by rigorous method. It began with

appropriate and convincing foundations and then added

carefully controlled methods, then generated truths.”0

Fourthly, “modern epistemology rarely doubted that

epistemological certainty is desirable and attainable.

Few doubted that human beings could know things truly and

that this was a good thing.”0 Fifthly, “modernist

epistemology embraced an understanding of truth that is

ascribed to it. In other words, what is true is

universally true. Finally, they maintained the view that

matter, energy, time, and space are all that is.”0

Postmodern Epistemology

On the contrary, Carson notes that “postmodern

epistemology challenges every one of the six elements of

modern epistemology. Postmoderns no less than moderns

0 Ibid.

0 Ibid., 94

0 Ibid.

0 Ibid.

39

begin with the finite “I”. Each “I” is different from

every other “I,” so the point of view expressed is bound

to be different. Emphasis is given more not an individual

but cultural group. Each group, culture, or identifiable

unit of people will invariably look at things a little

differently from the way people in other cultures look at

things.”0

Secondly, “postmodern epistemology is profoundly

suspicious of all foundationalism. It argues that all the

“foundations” are not secure, because they are “self-

evident” only within given cultures.”0 Thirdly,

“postmodernism accepts that there are methods, of course,

but insists that there are many methods, all of which

produce distinguishable results and none of which is any

more or less “true” than the result pursued by other

methods. This is because the methods themselves are human

creations – in particular cultures.”0 Fourthly,

0 Carson, 96

0 Ibid.

0 Ibid., 97

40

“Postmodernism insists that objective knowledge is

neither attainable nor desirable. It says that let

diversity flourish – but let none of the desperate voices

claim to be “true.” Or better yet, let them all claim to

be true, but none in an exclusive or objective sense.”0

Fifthly, “truth under postmodern epistemology cannot be

part of “ahistorical universality.” In other words all

truth claims are merely true for some people, even if not

for all people at all times and places.”0 Finally,

“postmodern epistemology does not rely so strongly on the

kind of rigorous method but encourages many

presuppositions and methods and approaches.”0

Strengths of Postmodern Epistemology and Evangelism

Postmodern epistemology shows several strengths,

however, Carson poses its serious weaknesses in relation

to evangelism. “Some of the strengths include exposing

the weaknesses of many strands of modernism. The role of

0 Ibid.

0 Ibid.

0Ibid.

41

reason and methodological control in human understanding

in modern world sometimes has been seriously overstated.”0

Approaches and methods of evangelism were limited to

specific ways in all cultures. “But in postmodern

epistemology, evangelism has been contextualized and made

relevant to specific groups, culture, and places.”0

Carson indicates that “postmodernism has been open

to thinking about nonlinear and methodologically

unrigorous factors in human knowing. It has encouraged us

to think a little more about the role of metaphor, the

countless way personal experience shape our judgment, the

impress of culture on our thought forms and the way these

and other factors interact with one another.”0 This has

enhanced the space for evangelism where one’s experience

with God and fellow human beings becomes a powerful way

to witness.

0Ibid.,103

0 Ibid.

0Ibid.

42

He says “postmodernism has been sensitive to the

diversity of cultures in the world. It has rejected the

easy assumption that “my” culture or “our” culture is

necessarily superior to all others – a common assumption

behind colonialism.”0“In evangelism this was early

observed among the missionaries who first brought the

gospel. They tended to abolish the existing cultural

practices which were not necessarily bad with an attitude

that their culture was superior.”0

Postmodernism has recognized human finiteness in all

claims of human knowing. This gives room for progressive

understanding of truth. Thus new methods and approaches

in evangelism are employed according to the need.

Weaknesses of Postmodern Epistemology and Evangelism

I would like to displays some weaknesses in various

fronts of postmodern epistemology that need to be

addressed. Carson in his book “Becoming Conversant with the

Emerging Church” says,

0Ibid., 104

0 Ibid.

43

1. “Postmodern epistemology discusses an antithesis that says, either we human beings can know something absolutely, perfectly, exhaustively or we human beings can at best glimpse small perspective on something or other without any mechanism for discovering whether our perspective is an important part of the whole, a distorted part of the whole, or skewed view of the whole – precisely because we have no way of knowing what the whole is. Our knowledge is not only partial, but we have no means to testing to see how close what we think we know actually corresponds with the whole, with reality.” These sets up a standardthat is impossibly strict. In effect, the antithesis demands that we be God, with all of God’s omniscience, or else be forever condemned toknowing nothing objective for sure.

2. The second weakness is in its handling of moral issues. The strongest postmoderns argue that all distinctions between right and wrong have no absolute status, but rather are social constructions. This stance looks bankrupt and offensive.0

From Carson’s view of weaknesses of postmodern

epistemology, there will be a definite challenge in

evangelism due to lack of objectivity. The more truth is

viewed subjectively, the less interest will many people

have towards evangelism. Many a times its through faith

that we conduct evangelism and mare believe in the

scriptures as God’s word. Since the Bible is written by

0Ibid., 104-113

44

human participation, postmodernism throws doubts on it

and thus loses its absolute authority.

“Carson says that moral values degradation are a

great challenge in evangelism especially in urban

settings. If right and wrong is viewed as relative then

the fact that humans are finite will lead to increase of

evil in the society. Postmodernism in essence jeopardize

the spread of the gospel which is based on absolutes.”0

Proclaiming Truth in postmodern Relativism

As we have seen from the previous discussions,

postmodernism thrives in relativism and exists in a

multiple understandings of reality, and is highly

skeptical of any objective view of truth. To postmodern

minds, truth is an internalized construction rather than

an external reality. According to Loscalzo Craig in his

book, “Apologetic Preaching”, he says that “our goal as

preachers is to learn how to effectively proclaim the

0Ibid., 113

45

gospel in the immediate context in which we find

ourselves.”0

In a society now getting dominated by subjectivity

and losing objectivity, Craig says that “when we allow

subjectivism of our hearers to undermine the objective

realities of Christian faith, we violate the integrity of

the gospel. We’d better off staying quite and letting the

rocks preach than offer a version of Christianity so

diluted that it becomes unrecognizable. For example

crucifixion is an objective reality that must be

proclaimed with as much passion as resurrection. If not

then Paul’s words become nonsense. ‘But we proclaim

Christ crucified, a stumbling block to Jews and

foolishness to Gentiles, but to those who are called,

both Jews and Greeks, Christ the power of God and the

wisdom of God’ (1Cor 1:23-24)”0

Relativism cannot be presumed in both ways. You

cannot presume it when it’s convenient and then make

0Loscalzo A. Craig. Apologetic Preaching,(Downers Grove, Intervarsity Press, IL. 2000,) 85.

0Ibid.,89

46

exclusive claims for your own truth option. Either all

truth is relative or no truth is relative. My position as

far as truth is concern, truth is never relative; truth

is truth.

Postmodernity and the Adventist Church

The postmodernism wave has not bypassed the

Seventh-day Adventist Church. Bruinsma in his article

‘Modern verses Postmodern Adventism’ says that “many of the

issues and concerns, particularly in the Western sectors

of the church, are directly related to postmodern

influences. Clearly, for a growing number of Adventist

believers in the West the metanarrative of Adventism as a

worldwide, divinely ordained movement, united by one

theology and one organizational model, with uniform

programs and resources, has outlived its sell-by date.

More and more church members tend to think and act

locally. They have little or no interest in the church's

47

hierarchy and are suspicious of centralized institutional

structures.”0

Bruinsma farther says that “many are increasingly

weary of doctrinal fine print and establish their own

truth, largely, but not exclusively, within the framework

of Adventist tradition. They tend to regard Adventism as

one option among other options and are not so sure that

their traditions are the one and only true church.”0

He also talks of worship styles which have

significantly changed, with an increasing emphasis on

experience, and on contemporary music, drama, and

informal small group meetings. Traditional church

discipline has lost much of its corrective power, and an

increasing amount of spiritual cross-border shopping

takes place. Adventism has an underdeveloped

ecclesiology.0

0Reinder Bruinsma,“Modern Versus Postmodern Adventism.”Accessed 27th March 2015, http://www.ministrymagazine.org/archive/2005/06/modern-versus-postmodern-adventism.html.

0Ibid.

0 Ibid.,

48

Bruinsma raises a questions as to whether the

Seventh-day Adventist Church is the only true church and

are all other Christian organizations to be labeled as

Babylon? Or is Adventism simply one option beside a whole

gamut of other Christian options, which may be just as

valid? Or perhaps Adventism, it may be thought,

represents something special, an option that offers a

series of insights not readily available elsewhere? 0

According to Bruinsma, some who are influenced by

postmodernism may ask, “Does Adventism possess the

absolute truth in all areas of theology, or should we be

a little more modest and claim at most that our church

makes a significant contribution to the rich diversity of

Christianity? There is much confusion and disagreement

about the answers to be given, and the response one gives

is largely determined by whether one is a modern or

postmodern Adventist”0 I agree with Brinsma’s thinking.

0 Ibid.,

0Ibid.,

49

Adventistism seems to be on the crossroads regarding

these questions.

Seventh-day Adventists and Postmodernism

In an article at SDA for me blog, “Adventists Speaks

Powerfully to Postmodernism”notes that “as the world’s moral

values degenerate and deepen around us—greed, lust, war,

unbelief, and so on—it’s easier to condemn the darkness

than to strategize about how Christ’s light of truth might

shine more brightly through His church. The young

generation Adventists is caught up in the web of

postmodernism. Despite the assaults against Christ’s deity

and the integrity of scriptures, some believers recognized

an opportunity to dialogue with unsaved friends about

Jesus, as Paul did when the gospel was slandered in his

day: “Whether in pretense or in truth, Christ is

proclaimed; and in this I rejoice” (Phil. 1:18). While

others cursed the darkness, Paul illumined it with the

light of truth.”0

0(SDA for me), Adventist Speak Powerfully to Postmodernism. Accessed 2 April 2015. http://sda forme.com/_blog/post/ SDA_For_Me_Blog/ Adventist_ speaks_

50

Post modernism has two sides according to Adventists.

First postmodernism provides Adventists opportunities for

evangelism that we’ve never had before. Considering all

other faith groups, Seventh-day Adventism is best

positioned to connect with the postmodern world—if we wake

up to the opportunity and contextualize our message

without compromising it.0

“Looking at then reign of modernism, faith suffered

much. For some, the symbolic Goddess of Reason replaced

the miraculous virgin Mary. Then Charles Darwin devised a

theory of origins that disowned divinity. Many who managed

to maintain faith in God during modernism tended to

gravitate to one of two extremes: radical liberalism that

denied the miraculous in the quest of the “historical

Jesus,” or rigid fundamentalism that clung to religious

preconceptions whatever the facts might be. Amid this

religious discord, Seventh-day Adventists gave the trumpet

of truth a certain sound. Our church has fared well under

powerfully_ to_ postmodernism.html.

0 Ibid.

51

modernism. In an age of individualism, Adventists have

challenged people to stand alone for God amid their

Sunday-keeping friends.”0

In a knowledge-focused world Adventists launched manychurches by winning debates with the amazing facts about Bible truth. During the reign of rationalism Adventists proclaimed a reasonable and convincing system of doctrine that withstood both liberalism andfundamentalism. Adventism was progressive and intellectual enough to flourish amid liberalism yet conservative enough to woo fundamentalists. No wonderAdventists today tend to be modernists to the core. So how can we meet the challenge of postmodernism? Adventist outreach still thrives, but mainly in places and among people where postmodernism has not yet spun its web. In America, sustainable growth has nearly flat-lined among Whites and declined among allbut first-generation ethnic groups.0

Since the revolution of the ‘60s, the Western world

has sought refuge in postmodernism. Individualism is

giving way to community because we need to transcend our

selfishness and isolation and work together to save

society. Interdependence is better than independence. It

0 Ibid.

0Ibid,

52

takes more than a single parent to raise a child; it takes

a village or a community.0

Knowledge is no longer the foundation of reality.

Perceptions and even feelings are considered equally valid

as facts—which themselves are no longer absolute. Now,

“everything is relative.” Rationalism has given way to the

realization that we cannot figure out everything. Some

things, like a sunset, must be experienced rather than

explained. The bottom line in the postmodern world is that

concrete knowledge has succumbed to nuanced insight. “I

feel” and “I think” are interchangeable—and beware of

saying “I know.” Now one person’s—or denomination’s—view

of truth is no more valid than another’s.0

Impact of Postmodernism on Adventist Youth Evangelism

In addressing today’s challenges of the youth in

postmodern world, The Youth Department and the Ministerial

Association of the General Conference of Seventh-day

0Ibid.

0 Ibid.

53

Adventists’Handbook for Pastors and Elders, indicates

that;

Today’s society is often called “postmodern,” and oneof the key identifying factors of postmodernism is the idea that all truths, all values are relative rather than absolute. To put it in everyday language,What’s right for me may not be right for you. Our youth are growing up in a society that emphasizes tolerance and acceptance of everyone’s views, everyone’s ideas as a primary value. This can be positive, in that it can cause young people to be more open to others, more flexible, less rigid and judgmental, more accepting of diversity than those ofearlier generations. The drawback, however, is that youth even committed Christian youth are far less likely to see biblical values and standards as absolutes that apply to everyone in every situation. This affects the choices they make in their individual lives—it is easier than ever to rationalize, “This rule doesn’t apply to me in this situation.” It also affects the way they view other people and the world around them—they are far less likely to condemn sin and seek to share the gospel with others if they believe that those others are following an equally valid spiritual path.0

The challenge to pastors and church elders in the

twenty-first century is to understand the postmodern world

in which our youth live and emphasize its positive

0The General Conference of Seventh-day Adventists. The Youth Department and Ministerial Association, Pastors and Elders Handbook for Youth Ministry.(Old Columbia Pike, Silver Spring, MD: General Conference of Seventh-day Adventists,2000), 12.

54

aspects, while at the same time pointing them to biblical

truth, which has remained unchanging throughout thousands

of years of shifting worldviews and philosophies. Our

challenge is to introduce them to a Jesus who is as

relevant and as needed in the twenty-first century as He

was in the first.

In Bridging the Gap, Bruce Norman describes “the

postmodern generation” and recommends a strategy for

churches who desire to become relevant to those born

between 1968 and 1988. Norman describes this generation

as “the generation of the unwanted. Latch key kids,

they’ve grownup without much attention from their

parents, many of whom are divorced. This helps explain

why many young adults today experience feelings of

loneliness and abandonment. Friends become vitally

important. Friends become family. This generation longs

for a sense of belonging. The music of the internet

generation often glorifies drugs, sex and suicide. Often

relationships forged in cyberspace become more meaningful

than the relationships with their own parents. Truth is

55

not perceived as being absolute. It is not perceived as

being valid for all people at all times and in all

places. What is true is what works in real life.

“Postmodern thinking subtly, yet directly, challenges the

very basic assumptions on which the Adventist church

bases its existence and evangelistic mission.”0 We have

been almost completely ineffective at reaching postmodern

thinkers! And we’re in danger of becoming extinct in one

generation if we insist on hiding our heads in the sand

on these issues.

There are seven essential characteristics that the

church needs to exhibit if it wishes to make an impact on

the internet generation: “it must be authentic, function

as a community, beSpiritual, be practical, reflect an

inclusive diversity, lack judgmental attitudes, and speak

through the arts. Postmodern worshippers are looking for

a worship experience that is unique, non-traditional,

flexible, interactive, featuring testimonies and

inductive preaching. They want energy, passion, 0Norman Bruce, Bridging the Gap:An Evangelistic Strategy for

Reaching the Postmodern Generatio. (Lincoln, NE: Advent Source, 2003.) 27.

56

informality, casual dress, creativity, practicality,

challenges, acceptance, warmth, God-focused worship,

contemporary music, visual images, and variety.”0

Immink Gerrit alludes that “postmodernism denies

the possibility of one uniform conceptual ordering

through the human mind, because the human mind and the

‘self’ cannot be regarded as ‘objective’ entities. Human

subjectivity is not the origin but the outcome of

speaking and writing, the result of human discourse.”0

He notes that “postmodern worldview is very

relational. Perhaps the greatest single thing we can do

to help them come to faith in Jesus is provide small

fellowship groups where they can experience genuine

Christian community. “These small groups are places where

perceived needs can be addressed, where sharing and

support is provided,... where members share personal

experiences, pray for each other, and have social contact

0Ibid.

0Immink F. Gerrit , Faith: A Practical Reconstruction(GrandRapids, MI: William B. Eerdmans,2003), 37.

57

with each other outside of regularly scheduled meeting

times.... If she is to meet the needs of the postmodern

thinker, the church must return to the small group format

of the early centuries of Christianity (see, for example,

Acts 2:42-47).”0

These authors invite us to honestly assess how

effectively our churches are reaching the lost. Our

contemporary culture, they say, is a culture that is

foreign to the gospel. And in order for us to effectively

communicate the gospel in our changing culture, we must

begin to think of our churches as strategic missions in

foreign territories. We must learn the language and

customs of a vastly different culture. We must adjust to

the postmodern community, because we cannot expect them

to adjust to us. Our message must stay the same, while

our methods must change. The way to make effective, long-

term change is to first visualize what you want to

accomplish, and then inhabit the vision until it comes

true. For any new idea to become adopted, it must first

0 Ibid., 40.

58

be accepted by a critical mass of the opinion leaders in

the church. People will do what they perceive is in their

best interest to do. We need to ask ourselves four

questions: Where are we now? Where do we want to be? What

needs to happen to get us to the goal? Who, when, where,

and how is this going to happen?

Leonard Sweet in his book, Postmodern Pilgrims, gives a

thought provoking work. Sweet strives to help his readers

understand, but not embrace, postmodernity. He then

presents a model for doing church in a way that is at the

same time both biblically absolute and culturally

relevant. The acronym is EPIC: experiential,

participatory, image-driven, and connected. Sweet

suggests that the internet has changed society in much

the same way that the invention of the printing press did

in its day. He claims that postmodern people are finding

a sense of community in cyberspace.0

Jimmy Long, is a regional director for Intervarsity

Christian Fellowship. In his book, Generating Hope, he

0 Leonard sweet, Postmodern Pilgrims: (Broadman & HolmanPublishers, Mashville, Tennessee, 2000). 38

59

relates what he has learned from working with Gen Xers on

university campuses. Long states that the Enlightenment

brought about the neglect of certain biblical

foundations. He says we can become more relevant to

Generation X by regaining these lost biblical values. An

emphasis on community, adoption into God’s family, and a

renewed emphasis on the eschatological dimension of hope,

will minister hope to Gen Xers in the midst of their pain

and despair. To reach this generation, Long says we must

establish small groups as a community where people can

experience nurture, worship, prayer and outreach. He says

the role of authentic community in promoting spiritual

growth cannot be overemphasized. Long suggests that

GenXer groups need to stay together longer than Boomer

groups. He also notes that Gen Xers like to participate,

but are low on commitment. So the commitment level needs

to be played down at the beginning. As loyalty to the

group grows, so will the commitment level.0

0 Jimmy Long, Generating Hope: A Strategy for Reaching thePostmodern Generation ( Downers Grove, InterVasity Press, IL:

1997,) 46.

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Youth Evangelism and Secularization

I will begin with secularization among members of

the church; according to Paulien in his book, Everlasting

Gospel, Everchanging World, he describes secular people thus;

People were living their lives with less and less reference to God. Fewer and fewer were finding church attendance to be a meaningful use of time. Westerners were not becoming atheists as such; they simply no longer considered God to be an active and meaningful part of their everyday lives.0

“A secular person is someone who lives from day to

day with little or no reference to God or the practices

of formal religion… They may believe in God, but for

them, involving God or religion in their everyday

decisions and actions is not a priority. The typical

secular person may not be hostile to religion, but he or

she does not seek out or enjoy many traditional practices

of religion, such as prayer, attending worship services,

or reading the Bible.”0

0Jon Paulien, Everlasting Gospel Everchanging World: Introducing Jesus To A Skeptical Generation: (Nampa, Ontario: Pacific Press Publishing Association, 2008.) 9.

0 Ibid., 27

61

However, “the diminished interest in formal religion

or traditional religiosity does not mean that people have

less interest in spiritual topics.”0 According to Pauline,

the traditional secular person is often quite “religious”

in the sense that he or she will often be involved in a

church of some sort. They may not know why they go. It

may just be to please a spouse or parents.  It may simply

be because they have always gone to church. Yet, the

spiritual life does not affect the core of their being.

They go through the motions of religion, but they are not

truly committed to them. A secular Adventist, for

example, will do some things differently on the Sabbath,

but the conversation is not likely to be guarded, and

there is little conscious reference to God.

Many young people have a deep interest in something

supernatural, they long for some kind of salvation. They

tend to believe in some kind of higher existence and do

feel that death is not the end. But they simply do not

trust any more that getting involved in evangelism or

0 Ibid., 31

62

being in an organized religion or traditional churches

do have valid answers and can give real support on the

spiritual journey. People are not interested in dogmatic

answers. Jon Paulien alludes that “Postmodern secular

people will often seek and maintain a living relationship

with God. Spirituality is a crucial component of their

lifestyle… but they are not interested in having a

relationship with institutional religions! They have

strongly adopted two of the four characteristics of

traditional secularism-autonomy and relativity. They

believe in God and seek a relationship with Him, but they

are not generally interested in externally imposed rules

and moral mandates. They prefer to be in charge of their

own spiritual journey.”0

Many young people are equally entangles in such

secularism. Their participation in evangelism is minimal

and much of their interest is on social activities and

networks which have little to do with evangelism.

0 Ibid,. 32.

63

Ellen G. White and Postmodernism

“Seventh-day Adventists value the gifts of the Holy

Spirit as still very important (1 Cor 12: 4-11). One of

these gifts is the prophetic gift (1 Cor 12:10). It is

given by God to encourage his people and give special

guidance in critical times (see Num 12:6; Amos 3:7). “The

prophetic gift functions… much as it did in the time of

the apostles. Its thrust is to uphold the Bible as the

basis of faith and practice, to explain its teachings,

and to apply its principles to daily life. It is involved

in establishing and edifying the church, enabling it to

carry out its divinely appointed mission. The prophetic

gift reproves, warns, guides, and encourages both

individuals and the church, protecting them from heresy

and unifying them on Bible truths.”0  Adventists

believe that this prophetic gift was manifested in the

ministry of Ellen G. White, one of the pioneers of the

0General Conference of Seventh-day Adventists. Seventh-day Adventists believe: A Biblical Exposition of 27 Fundamental  Doctrines,(Ministerial Association of the General Conference of theSeventh-day Adventists, Hagerstown, MD: Review and Herald,1988,) 222.

64

Adventist church. She had a lot of visions in her

lifetime, many when other people were around and could

experience the special state that she was in.“Passing the

Biblical tests, she went on to minister through her

Spiritual gift for 70 years. From 1844, when she was 17,

until 1915—the year of her death—she had more than 2,000

visions. During that time she lived and worked in

America, Europe, and Australia, counseling, establishing

new work, preaching, and writing.”0“She published works

consist of periodical articles, pamphlets and books. She

contributed some 4,600 articles to the journals of the

church.”0The church acknowledges the importance of her

ministry in the time of the beginning of its existence.

But her literary work is still seen as relevant for

today. The 17thfundamental belief of Adventist belief

states:

One of the gifts of the Holy Spirit is prophecy. This gift is an identifying mark of the remnant church and was manifested in the ministry of Ellen

0Seventh-day Adventists believe… (1988), 224

0Don F. Neufeld (Ed.),The Seventh-day Adventist Encyclopedia, Washington, D.C. (Review and Herald Publishing,1966,) 1414.

65

G. White. As the Lord’s messenger, her writings are a continuing and authoritative source of truth whichprovide for the church comfort, guidance, instruction, and correction. They also make clear that the Bible is the standard by which all teachingand experience must be tested.0

Adventists are encouraged to study her articles and

books for their personal spiritual life and see the

content of these writings as God’s message to his people.

Therefore it should have the authority to change one’s

life and give guidance in every part of one’s life. In

the book “A Prophet Among You”, T. Housel Jemison says “To

accept this instruction and allow it to shape the life so

that God’s people will be prepared to enter the kingdom

of God is the privilege and responsibility of every

member of the remnant church.”0

“Revelation’s prophecy that the ‘testimony of

Jesus’ would manifest itself through the ‘spirit of

prophecy’ in the last days of earth’s history challenges

every one not to take an attitude of indifference or

0Seventh-day Adventists believe (1988), 222.

0Jemison T. Housel, A Prophet Among You, (MountainView, Ca: Pacific Press Publishing, 1955,) 468.

66

disbelief, but to ‘test everything’ and ‘hold on to the

good. There is much to gain—or lose—depending on whether

we carry out this Biblically mandated investigation.”0

When comparing the importance of the writings of

Ellen White with the bible, Adventists cling to the creed

of the reformation that the Bible is the only basis to

judge truth and error, to determine if someone is a

prophet from God or a false prophet. But if someone is a

prophet from God he/she is inspired. Therefore his/her

message is to be taken seriously, because the Bible does

not know the difference in the degree of inspiration

(John 3:34). Consequently the writings of Ellen White are

to be tested by the Bible, but have the same weight when

they pass the test.0

0General Conference of Seventh-day Adventists .Seventh-day Adventists believe: A Biblical Exposition of 27 Fundamental  Doctrines,(Silver Spring, MD: General Conference of Seventh-day Adventists, 1995)  228

0 Ibid.

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Postmodern Challenges to Ellen G. White’s Role

Postmodernism places strong challenges to the

foundations of the Christian faith. It calls into

question nearly every fundamental basis. “The intellect,

reason, morality and the distinct view of reality are all

under attack. The intellect is replaced by the will.

Reason is replaced by emotion. Morality is replaced by

relativism.  Reality itself becomes a social construct.

This emerging worldview challenges Christianity in

different ways from the old modernism.”0

“David Dockery in his book The Challenge of

Postmodernism, alludes that “at the heart of these

paradigmatic changes, we see that truth, morality, and

interpretive frameworks are being ignored if not

rejected. The challenges posed for the church by these

cultural shifts are formidable indeed.”0 Let us now look

0Gene Edward Veith Jr, Postmodern Times: A Christian Guide toContemporary Thought and Culture, (Wheaton, Ill: Crossway Books, 1994,)28.

0David S. Dockery (Ed.), The Challenge of Postmodernism: anEvangelical Engagement, 2ndedition, (Grand Rapids, Mi: Baker Book House, 2001,) 11-18.

68

at some of the postmodern threats to the traditional

views of the work of Ellen G. White.

1. No absolute truth.

Postmodern people do not believe in an absolute

truth. They are convinced that the human ability to

realize objective truth is too limited to accomplish the

task. This seems to be a very hard hit against the

Christian faith that talks a lot about truth and false,

right and wrong and is confident to make definite

statements about the nature of things. But on the other

hand, “Christian theologians have always stressed the

limitations of human reason. Augustine, Aquinas, Luther,

Calvin-all agree that our intellects are fallen.”0 The

human fall that is described in Genesis 3 is for

Christians the reason why they would agree upon the fact

that the human mind is limited and likely to accept

falsehood.“Humans were created as theonomous, derived

beings, whose point of reference for accurately

interpreting reality was the word of their creator. In

the fall, they asserted autonomy, and reduced God’s 0Veith Gene Postmodern Times, 68.

69

interpretation to the status of one alternative among

others; the effects of sin upon the human mind (the

’noetic’ effects) have thus become significant for

epistemology.”0

Therefore Christians agree to the thought that we

as human beings need to be humble when it comes to

statements about what is true. But on the other hand, we

do not need to give in to skepticism, because we believe

that God created us in a way that we are able to

understand reality and make correct statements about the

world we live in. Because of their denial of accepting

absolute truth, postmoderns also see themselves as very

tolerant of different faiths

 Therefore it is necessary that while Christians

insist of keeping to the truth the Bible contains, they

need to move towards unbelievers today with a different

approach. They need to live what they believe and show

that it works in their day-to-day life. Stanely Grenz in

his book Star Trek and the Next Generation: Postmodernism and the

0Gary Phillips, Religious Pluralism in a Postmodern World, (Grand Rapids Baker Academic 2001,) 131-143, 140.

70

Future of Evangelical Theology says that “our goal can never

merely be the amassing of a wealth of knowledge for its

own sake. Knowledge is only good when it facilitates a

good result, specifically, when it fosters spirituality

in the knower. A theology that is ‘focused on

spirituality,’ therefore, views itself as immensely

practical. In the postmodern world we must reappropriate

the older pietist discovery that a ‘right heart’ takes

primacy over a ‘right head.’”0

Living the truth must have priority over talking

about truth. Through this way of dealing with the topic,

postmoderns can be attracted and little by little their

attitude might change to accept the biblical

understanding of truth. This is a progress and requires

multiple steps.

Ellen White had the conviction that what she wrote

was true, because God had revealed it to her. This

assurance might cause problems to postmodern people,

0Stanley J. Grenz, Star Trek and the Next Generation: Postmodernism and the Future of Evangelical Theology, (Eerdmans Publishing Co., Grand Rapids, 1996,) 75-89, 87

71

especially because she has strong statements where she

challenges her readers to act according to her counsel.

And postmoderns, as we have seen, do not like to be told

what to do by others. Adventists however, traditionally

understood the content of the works of Ellen G. White as

of giving guidelines or rules to practical living and

enforcing these truths upon others was very common. This

way of dealing with her writings surely needs to change,

at the latest in our postmodern time.

The truth her writings contain must therefore be

merely seen as practical guidance for my life personally.

If it works in my life, I can give testimony of it to

others, but only humbly as my experience. This way of

dealing with her writings is, by the way, exactly how she

wanted that people should deal with them

2. No Metanarratives

Because of the refusal of absolute truth,

postmodern thinkers deny all worldviews.“A worldview can

be described as a metanarrative a single encompassing

story that declares everything in this world. People have

72

lost the belief in the existence of valid answers for the

big questions of our lives”0.Lyotord has defined the

postmodern condition as “Skepticism towards all

metanarratives”. Metanarratives are the supposedly

universal, absolute or ultimate truths that are used to

legitimize various projects, political or scientific.0 But

metanarratives are important parts of the culture and

traditions of societies. They form the group and give a

feeling of togetherness and belonging. The refusal to

accept such a binding and explaining story valid for

other people leads to a fragmentation of society into

numerous incoherent subgroups0where each of them has his

own minor story to tell.0

0Gene Edward Veith, Jr, Postmodern Times: A Christian Guide to Contemporary Thought and Culture, (Wheaton, Ill: Crossway Books, 1994,) 49.

0Richard Appignanesi, Chris Garratt, Introducing Postmodernism(Cambridge: Icon Books,1999,) 84

0Marva J. Dawn, A Royal “Waste” of Time: The Splendor of Worshipping God and Being Church for the World, (Grand Rapids, Mi:Eerdmans, 1999,) 39

0Francis Watson,Church and World: Biblical Interpretation in Theological Perspective, (Grand Rapids, Mi:Eerdmans, 1994,) 125.

73

Grenz says that “the postmodern denial of

metanarratives is also a big problem for Christians, for

Christianity is a big metanarratives about the life here

on earth and all its facets. The all-encompassing story

of God as the creator of this world, the human fall and

God’s interaction to save men builds the centre of the

Christian faith and gives all little stories we find in

the bible the right place.0 This is also true for the

writings of Ellen White. The great controversy between

Jesus Christ and Satan is the big framework, where

everything she writes is to be understood. It is

certainly her main topic.

Ellen G. White and Today’s Youth

In addressing the young people Ellen G White makes

a profound statement regarding their training and

effectiveness in evangelism. She says, “With such an army

of workers as our youth, rightly trained, might furnish,

how soon the message of a crucified, risen, and soon-

coming Savior might be carried to the whole world! How

0 Grenz, 164.

74

soon might the end come,--the end of suffering and sorrow

and sin! How soon, in place of a possession here, with

its blight of sin and pain, our children might receive

their inheritance where "the righteous shall inherit the

land, and dwell therein forever"; where "the inhabitant

shall not say, I am sick," and "the voice of weeping

shall be no more heard."0

When considering God’s work and the workers needed

to do it, Ellen White considered that the youth are

needed to take an active part in the work of the Church.

The church needs the active involvement of this group in

the advancement of God’s work. She writes:

The work of God is in need of youthful ardor, zeal and courage. Mental and physical vigor are essentialfor the advancement of the cause of God. To plan with clear mind and execute with courageous hand demands fresh and un-crippled energies. In order that the work may be forwarded in all its branches, God calls for youthful ardor…. God calls upon you, young men, to make most of the powers entrusted to you.0

0 White.G. Ellen, Counsels to Teachers, Parents, and Students, (RH.MI, Grand Rapids, 1913,) 19, 55.

0 White, Spirit of Prophecy, vol. 1, ( RH. MI, 1870,) 415

75

She also focuses mission to the cities where each

company of workers should be under the direction of a

competent leader, and it should ever be kept before them

that they are to be missionaries in the highest sense of

the term. Such systematic labor, wisely conducted, would

produce blessed results”0 “Young men and women should be

educated to become workers in their own neighborhoods and

in other places. Let all set their hearts and minds to

become intelligent in regard to the work for this time,

qualifying themselves to do that for which they are best

adapted.” 0

“Many young men who have had the right kind of

education at home are to be trained for service and

encouraged to lift the standard of truth in new places by

well-planned and faithful work. By associating with our

ministers and experienced workers in city work, they will

gain the best kind of training. Acting under divine

guidance and sustained by the prayers of their more

0White, Medical Ministry, (RH. MI,1892,) 300,

0Ibid., 301

76

experienced fellow workers, they may do a good and

blessed work. As they unite their labors with those of

the older workers, using their youthful energies to the

very best account, they will have the companionship of

heavenly angels; and as workers together with God, it is

their privilege to sing and pray and believe, and work

with courage and freedom. There should be no delay in

this well-planned effort to educate the church members.

Persons should be chosen to labor in the large cities who

are fully consecrated and who understand the sacredness

and importance of the work. Do not send those who are not

qualified in these respects. Men are needed who will push

the triumphs of the cross, who will persevere under

discouragements and privations, who will have the zeal

and resolution and faith that are indispensable to the

missionary field.0

0 White…Testimonies for the Church, vol. 9, (1909,) 118,

119.

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Biblical Basis on Evangelism in Relation to the Youth

This section lays a biblical foundation for

evangelism and how it relates to the youth involvement in

evangelism. This section will explore some Bible

characters that were effective in evangelism and we will

draw inspiration from them for our youths in evangelism.

Both Old and New Testament will be useful in this section

of the study.

Evangelism in Old Testament

In order for us to get a Biblical perspective on

evangelism we have to start in the Old Testament. It is

important to recognize that the people of Israel were set

apart by the Lord to be a holy people and at the same

time to be a light and a blessing to the nations around

them.

A foundational passage is Genesis 12:1-3 which

tells us about the calling of Abraham. Though Abraham was

not a youth at the time of the calling, there are

profound lessons we can learn from him in youth

evangelism. The Lord called him to leave his country, his

78

people and his father’s household and to go to the land

the Lord would show him. The Lord promised Abraham that

He would make him into a great nation, that He would

bless him and that Abraham would be a blessing. The

promise ends with these words: “… and all peoples on

earth will be blessed through you.” (Gen. 12:3) We know

that this blessing would ultimately be fulfilled in the

coming of the Messiah. In Him the nations were to be

blessed. This is a theme that is found throughout the Old

Testament: the expectation of the Messiah who would come

to restore God’s people and to whom the nations would

come to receive salvation and an abundance of blessings.

But the fulfillment of this promise was not

restricted to the work of the Messiah. Israel itself was

intended and called to be a blessing to the nations.

Israel was called to be a kingdom of priests, a holy

nation (Ex. 19:6), set apart for the Lord, and at the

same time called to proclaim the glory of God to the

nations around them. Throughout the Old Testament we read

about the desire that other nations would acknowledge

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that Israel’s God is the only true God, good and

merciful. We read about the young Israelite girl who was

taken captive to the land of Aram and who told her

mistress that there was a man of God in Samaria. We read

how this led to the mighty commander Naaman coming to

Israel and eventually confessing “that there is no God in

the entire world except in Israel” (2 Kings 5:15).

Throughout scripture, light is “a symbol of God’s

presence and righteous activity.”0 By contrast, darkness

symbolizes “human ignorance of God’s will.”0 Isaiah

describes the missionary task of Servant Israel to the

nations as a light of the knowledge of God shining into

the darkness of a lost and spiritually blind world:

I am the Lord, I have called you in righteousness, Iwill hold you by the hand and watch over you, and I will appoint you as a covenant to the people, as a light to the nations, to open blind eyes, to bring out prisoners from the dungeon and those who dwell in darkness from the prison (Isa 42:6-7).

0Ronald F. Youngblood, (ed.)Nelson’s New Illustrated Bible Dictionary (Nashville: Nelson, 1995,) 767. 

0 Ibid., 331.

80

It is too small a thing that you should be My servant to raise up the tribes of Jacob and to restore the preserved ones of Israel; I will also make you a light of the nations so that My salvation may reach to the end of the earth(Isa 49:6).Pay attention to Me, O My people, andgive ear to Me, O My nation; for a law will go forthfrom me, and I will set My justice for a light of the peoples (Isa 51:4).0

When Isaiah speaks of the glorious fulfillment of

God’s plan to bring this light, the blessing of his

benevolent rule and holy presence, to the nations, he

says: “The people who walk in darkness will see a great

light; those who live in a dark land, the light will

shine on them” (Isa 9:2).  It is the great responsibility

of the people of God to be God’s light in the world.

More passages from the Old Testament could be

quoted, but we see an emerging pattern: In the first

place, Israel is God’s special people, his chosen nation.

He dwells among them and they experience his blessings.

In the second place, Israel is intended to be a blessing

to the nations around them. God’s people should have an

intense desire that the nations would be able to see that

0 (Italics mine).

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life in the covenant is good, and that there will be a

future during which the nations will come and join God’s

people to declare God’s praises.

Evangelism in the New Testament

In the New Testament there are evidences from the

beginning of the Christian church where young people were

highly involved in the work of God. Some were appointed

and involved as God called them while others were

recruited by God-fearing people who saw potential in

them. To begin with our Savior “Jesus was a youth even in

the time He was crucified on the cross. John the writer

of the book of Revelation and a prophet was a young man

enrolled by Jesus as one of the disciples among the

adults. If he wasn’t involved in the work of God, the

book of revelation could have been written by someone

else.”0

Another young man involved in the work of God was

Timothy. Paul enrolled the young man because of his good

mentoring. Timothy did a great work for the church. He

0 Mueller 200

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was given leadership responsibility to set an example to

the church; “Don’t let anyone look down on you because

you are young but set an example for believers in speech,

in life, in love, in faith and in purity.” (1Tim 4:12).

In the New Testament there are models who worked in

settings that can be equated with the current postmodern

era. The model that can help us achieve our goal of

reaching our young people with the gospel is found in

Acts chapter 17. Walt Mueller in his book Engaging the Soul of

Youth Culture, expounds on Paul’s ministry to Athenians on

Mars Hill and how he engaged them.0 In this chapter we

will examine Paul’s encounters with the Athenians and

will attempt to understand the strategy for engaging

young people with the gospel. Then we will see how we can

apply it in this postmodern era.

The paradigm for Mars Hill ministry is found in Acts

17:16-34. We see Paul engaging the pagan population of

Athens in a variety of settings including Mars Hill

0 Ibid.

83

council, in a manner that fits the contemporary worldview

situation of the inhabitants of the city.0

Let us examine Paul himself as a messenger. “Paul is

born into a Jewish family that strictly observed the Old

Testament scriptures and traditions. He advanced in

Judaism way beyond many Jews of his own age (Gal 1:4). By

virtue of being born in the city of Tarsus, Paul was also

Roman Citizen It was in Tarsus that Paul was introduced

to Greek literature, philosophy and culture. Though an

opponent of Christianity and a persecutor of Christians

Paul was transformed by an encounter with the risen

Christ on the road to Damascus. Christ called him to be

an ambassador to the Gentiles (Acts 26:17-18).”0

Mueller describes the ministry of Paul as marked by

faithfulness and flexibility. Paul resolves to never

compromise the message of the gospel. “I strived to be

consistently faithful to Christ in word and lifestyle.”

In his first letter to the Corinthians Paul explains, “I

0 Ibid.

0 Ibid.

84

have come all things to all men so that by all possible

means I might save some. I do all this for the sake of

the gospel that I may share in its blessing.” (1 Cor.

9:22-23). Paul temporarily used to stop at Athens as he

awaited his missionary companions. Athens was a leading

city for ancient Greece. The native city of Socrates and

Plato also the adopted home of Aristotle and Epicurus. By

the time Paul arrived, the city’s intellectual

environment was multicultural and pluralistic. It was a

centre of intellectual inquiry, culture and religion.0

Paul’s audience in Athens primarily comprised

educated people preoccupied with discussing a

spirituality that melted idolatry, superstition and

philosophy in endless number of combinations. The people

of Athens were biblically illiterate. For this reason the

spiritual and intellectual mood in Athens bears a

striking remembrance to postmodernity.0

0 Ibid.

0 Ibid., 201

85

Paul’s interaction with the Athens who were

essentially pagans helps Mueller to examine the

similarities between Paul’s ministry context and our own.

This will also examine the method Paul uses to present

truths of God’s unchanging word in an understandable and

engaging manner to those steeped in the unique Athenian

cultural reality and worldview. Before examining how Paul

responds to what he encounters, he does not indicate that

his presence in this polytheistic culture compromises his

holiness. Being in the presence of idols doesn’t mean

that he has worshiped them. Neither has he adopted the

philosophies and ideas of the Athenians. He is in but not

of the Athenian culture.0

Secondly, Paul is greatly distressed by the idolatry

he encounters. He isn’t indifferent to the rampant

idolatry he sees. Michael Green says;

At once we notice how different he is from us. We are surrounded by various forms of idolatry- worshiping of fame, sex, money, power, and it does not bother us. We have lost the ability to care. Ourfore fathers were moved to tears by thought of people dying without Christ. This concern fuelled

0 Ibid., 202

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the worldwide missionary movement. But today in thispluralistic society we do not feel it matters very much whether people become Christians or not.0

It’s uncontrollable reaction that flows from Paul’s

deep love for Christ and compassion for the lost. John

Stott says that Paul’s distress is due “to his abhorrence

of idolatry, which aroused within him deep stirrings of

jealousy for the name of God as he saw human being so

depraved as to be giving to idols the honor and glory

which were due to the One, Living and true God alone.”0

As a result Paul speaks up, “so he reasoned in the

synagogue with the Jews and God fearing Greeks as well as

in the market place day by day with those who happened to

be there” (v. 17). Paul used logic, dialogue and rhetoric

to interact with the hearers allowing them to respond to

questions and interact with him about the message he is

proclaiming.

0 Green Michael, Thirty Years that Changed the World: (GrandRapids, Erdmann’s, 2004).106-107

0 Stott John, Message of Acts, The Bible Speaks Today.(Downers Grove, Il, Inter Vasity Press, 1990) 279.

87

“Paul also reasons in the market place in a place

called Agora. There were some philosophers at the

audience Agora in the audience who begun to crush with

him. The philosophers came from two competing schools of

philosophy that dominates that dominates the intellectual

scene in Athens, the Epicureans and the stoics. Both

however, espouse Pagan Philosophies and worldviews that

are attempts to answer humanity’s cry for meaning,

purpose and redemption with no regard for the incarnate

or Written Word. These two schools of philosophical

thought bears striking similarity to the way many

contemporary postmoderns live and think today.”0

Mueller asserts that,

Paul’s ministry in Athens should be seen as a model for living and not a method. It’s both timely and for the postmodern world and timeless in its abilityto be used in any particular place and time. Steps should be taken with each person, each setting situation, each minute and each ministry opportunityGod sends our way. It’s a lifestyle that ensures ourminds are constantly engaging the culture with an eye towards effective cross cultural ministry.0

0Mueller, 204.

0Ibid., 216

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Effective Youth Evangelism Approaches toPostmoderns

To effectively reach the postmodern generation, we

must return to the basics by“living out biblical

principles, developing authentic friendships, caring for

practical needs, and giving new disciples an opportunity

to believe through belonging. We must live out our faith

because “[i]t is this kind of faith that postmoderns can

accept—no, are attracted to—no, are dying for.”0

0Miroslav Pujic “Re-imaging Evangelism in A Postmodern Culture.,” accessed 23 March 2015. https://www.ministrymagazine.org/archive/2013/05

89

Belonging Before Believing

“The most widely adopted evangelistic strategy is to

teach people about the gospel, see that they behave

according to the doctrines, and then accept them to

belong in the body of Christ. This method has proved

inappropriate and ineffective in the Western postmodern

world. People today seek for honest and authentic

relationships. Jesus is the model Example of how to build

friendships.”0 “The Saviour mingled with men as one who

desired their good. He showed His sympathy for them,

ministered to their needs, and won their confidence. Then

He bade them, ‘Follow Me.’ ”0

This requires planning and sacrifice because we are

all busy. In such an environment, talking and sharing is

crucial. We have to remember that talking includes

listening as well. To help them understand the story of

Christ requires much time and patience. We have to be

0Miroslav Pujic “Re-imaging Evangelism in A Postmodern Culture,” accessed 23 March 2015. https://www.ministrymagazine.org/archive/2013/05

0White, The Ministry of Healing (1942), 143.

90

understandable, honest, and not judgmental. Food is very

important. Shared meals construct and sustain human

relationships and symbolize solidarity. Meals express the

texture of human associations, a way of life even.

Jesus ate and drank with people, even with the worst

sinners (Matt. 11:19; Mark 2:15–17; Luke 15:1, 2). Jesus

knew that in being with people around the table, He could

influence them through words and deeds.

If the main purpose of evangelism is “believing,”

then we make people aware of the truth and things they

need to know. If the main purpose of evangelism is

“behaving,” then we make people focus on themselves and

their personal habits. If the main purpose of evangelism

is “belonging,” then we make people disciples of Jesus

Christ and incorporate them into the Christian community

and share with them the blessings of Christian

fellowship.0 “Belonging before believing” does not mean

that the person is spiritually incorporated into the body

0 Richard Rice, Believing, Behaving, Belonging: Finding New Love for the Church (Roseville, CA: Association of Adventist Forums, n.d.), 120, 121.

91

of Christ but rather accepted into the process of

transformation, which comprises the work of the Holy

Spirit.0

A sense of belonging places seekers in the position of observer-participant so that they can learn what the gospel is all about. They can observe at close quarters how it impacts the lives of individuals andshapes a community. Through this process the seeker comes to know when he or she is ready to make a personal decision to identify fully both with the Lord and with the body of Christ.0

Many people want to belong to a place that they can

call home and identify with. The world travels now

through the shift from modernism, where Enlightenment

created self-autonomy, individualism, and isolation, to

postmodernism, where people are searching for identity

and community. We now have virtual reality, an experience

real in effect but not in fact.0 As these people struggle

in the misery of loneliness and search for identity,

Christians should create a community that will embrace

0 Gibbs, Coffey, 194

0 Ibid., 194

0 Jimmy Long, Generating Hope: A Strategy for Reaching the Postmodern Generation (Downer Grove, IL: InterVarsity Press, 1997), 73.

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and help these people find their identity as they become

disciples of Jesus Christ. God created community (Gen.

2:18), and Jesus Himself chose to live in a small

community (Mark 3:14). This should be the framework for

ministry in the postmodern world; an environment where

people will become vulnerable enough to share their joy,

suffering, and despair.

Process Evangelism

In the Gospels, we read that when Jesus started His

mission, He entered into the world of twelve people,

identified with them and their conditions, and committed

Himself to begin the process of evangelizing them. The

apostles spent more than three years growing up in

understanding more about Jesus; first as a teacher, then

prophet, then Messiah, and then Son of God. This clearly

suggests a process rather than an event. Even though we

are accustomed to instant food, instant drinks, instant

cash, instant messages, we cannot do evangelism that way,

at least not with this new generation. The postmodernists

find it unacceptable to be approached with the truth in

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the form of a dogmatic grand scheme, proposed in a point

of time. They will reject it.

Evangelizing is a process and takes a person on a

spiritual journey that we Christians are on as well, with

all its ups and downs. On that journey our job is to go

one step at a time. The Holy Spirit’s job is to convince

the person and bring them to conversion. Our

responsibility is to make ourselves available as the

tools that God uses to complete His work. We must follow

Jesus’ example. It will help us experience the miracle of

walking on the water, as Peter did (Matt. 14:29).

Jimmy Long identifies six steps in the postmodern

conversion process, “these are: (1) discontentment with

life, (2) confusion over meaning, (3) contact with

Christians, (4) conversion to community, (5) commitment

to Christ, and (6) a calling to God’s heavenly vision.”0

We have to know that this sometimes does not happen in

these exact sequences. Time, place, and speed are

applicable to the individual. It could be that one person

0 Ibid., 206.

94

goes through the process more quickly than the other does

or some skip a step or two. But this still remains a

process, because the postmodern generation requires a lot of

time to make any commitment.0 The process helps the seeker

see the gospel in action in the setting of Christian

community. The process shapes the seeker’s heart, not

just the mind. The process leads the seeker into the

holistic Christian maturity. The process converts the

seeker to become a disciple. The process enables the new

disciple to become a disciple-maker.

Narrative Evangelism

A story has the power to provoke our thoughts,

emotions, laughter, and actions. A story has the power to

create a vision, which, in turn, produces character. A

story can change the person’s mind and affects his or her

attitude, world-view, and soul. Jesus understood the

power of a story and he “used many similar stories and

illustrations to teach the people as much as they could

0 Ibid., 208.

95

understand. In fact, in his public ministry he never

taught without using parables” (Mark 4:33, 34). 

The new generation seeks to find a role model. When

they see Christians who live their stories out in a

faithful community, they will respond to an alive role

model. It will provide hope to a generation without hope.

It will support them in their everyday life and nurture

them in their spiritual growth. “The Story that there is

a God who cares about the individual human being is an

old message—but it has been given a new attractiveness, a

new plausibility in our time.  Our postmodern generation

is more ready than ever to hear this Story with new ears.

Why? Because of emptiness and brokenness of postmodern

life.”0 The very “storylessness” of this new generation is

our golden opportunity. 

Understand Your Own Cultural Biases

When we cross geographical boundaries we expect

that numerous differenced between us and our audience

will exist. Since the differences are related more to

0 Ibid., 190.

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values, attitudes and allegiances, the collision between

worldviews that coexist in one place can be messy, loud

and severely damaging to our ministry effectiveness. The

reason is that our tendency is to spend a good amount of

our ministry time convincing our audience that we are

right and they are wrong. In other words we must

understand our own cultural biases and our inclination to

see these biases as a matter of right or wrong that we

force on others as non-negotiable. Pete Ward warns that

“the youth minister working across cultures and sub

cultures will need to develop an awareness of the way

that her own understanding of the Christian faith has

been shaped within a particular culture. This self

awareness is the first step in contextualizing the

Gospel”0 The reality is that our way of doing things is

not the only way. God’s world is wider and broader than

what we have experienced. Duane Elmer notes that some of

those things we define as right or wrong might actually

0 Pete Ward, God at the Mall (Peabody Mass.:Hendrickson, 1999), 102

97

fall into the category of normal differences we are sure

to encounter when we engage another culture.0

Be a Learning Listener

The postmodern generation has a twofold complaint

about those of us who are older, we don’t listen and we

don’t understand. Understanding comes only through

listening. Duane Elmer offers this advice:

It takes time, conversations, questions, listening and the whole range of learning skills to form accurate perceptions about people who are different from me. I must suspend judgment, maintain an open mind and seek more information (especially from those people I am prone to judge) before drawing conclusions. If I am too quick to judge, or draw conclusion, my mind closes, learning stops and the potential for building a relationship is lost0

Our full attention and energy must be given to what

the other person has to say. This makes one of the most

effective ways to reach the young people with the gospel.

Postmodernists provide a more hospitable platform for

spiritual and theological possibilities. It is not enough

for us to understand our world from a distance. It is not

0 Duane Elmer, Cross Cltural Connections, (Downers Grove, Ill.: InterVasity Press, 2002), 29.

0 Ibid., 16-17.

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enough to have a strategy on how to do a mission. We need

to wade into it and rub shoulders with those whom we

desire to reach for Christ. We need to be willing to live

life with unchurched postmodernists on their terms, not

ours. This will lay the ground for real communication to

take place.0

Experiential Worship

In order to engage postmoderns, worship must be

experiential. All the senses should be involved. When

young people come to worship they are looking for a

genuine encounter with God. They want to sense His

presence, and open up to Him in community with others.0

Postmodern seekers are hungry for worship experiences

that are creative, sincere, and relevant. They want to

experience the arts. They want to laugh and cry. They

0 Miroslav Pujic “Re-imaging Evangelism in A Postmodern Culture.,” accessed 23 March 2015. https://www.ministrymagazine.org/archive/2013/05

0Eddie Gibbs, Church Next: Quantum Changes in How We Do Ministry (Downers Grove, IL: InterVarsity Press, 2000), 179.

99

want to enter into worship with their whole being—head,

heart, and body.

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CHAPTER 3

DESCRIPTION OF THE LOCAL SETTING

In this chapter, I will give the background of

Gloryland Seventh-day Adventist Church. This includes the

profile of the Church, its membership, its geographical,

historical, economical, social and religious background.

The Local Setting

Gloryland SDA Church is predominantly young

peoples’ church and few young couples. Its membership is

relatively small of about 140 members. Most of the

members are young professionals who have been blessed

with good jobs. GLSDAC has not yet owned property of

their own; they have rented a hall at Afralti Conference

and Guest House where they conduct their worship every

Sabbath.

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Geographical Background

GLSDAC is located in Westlands constituency within

Nairobi County. It lies along Waiyaki way which is the

main highway exiting the capital city of Kenya to the

west of the country. It’s situated in the upper side of

Westlands Market where professionals and well to do

people reside. It’s about 300meters from highway and

surrounded by a beautiful canopy of tries. The owners of

the property are Afralti Conference & Guest House.

Opposite Afralti is Kianda School and also it’s near

Communication Commission of Kenya (CCK). Fig. 1 below

shows its location on the Westlands map.

102

Fig. 1. Gloryland Seventh-day Adventist Church (Afralti

Conference & Guest House)

Historical Background

GLSDAC begun as a small group of friends and

members of Seventh-day Adventist Church in the year 2011.

Their main objective was to reach out to young

professionals from within and without the Adventist

Church. At its inception they were around 40 people. They

were not attached to any church congregation or have a

pastor attached to them. They conducted Sabbath services

themselves until when Pastor Jack Ogeda volunteered

himself to serve as their pastor without pay for two

years. The presence of the pastor contributed to the fast

growth of the fellowship. As the membership grew,

leadership was put in place and it started to operate as

a Sabbath school. The young professional got involved

actively and assumed ownership of its services. The main

objectives of this organization was ;

1. To be an evangelistic centre

103

2. To reach out to the residents of westlands

especially the asian community

3. To involve the young people in evangelistic work

The enthusiasm picked momentum such that Sabbath

afternoons were well attended. The presentation and

discussions were exciting and members enjoyed the

diversity of topics in different areas of life. This

attracted even non Adventists who later joined SDA

Church. The leaders started organizing social activities

during holidays to other towns like Mombasa which lies in

the coastal region of Kenya. This motivated the young

professionals to participate more. Today GLSDAC is an

organized church with an assigned church pastor whose

membership has grown to 140 in the last six years.

However, the commitment to service has declined and the

momentum for evangelism has subsided.

Economic Background

The Location of GLSDAC is mainly a residential area

where some of the most affluent people live. The church

comprises of young professionals; accountants , teachers,

104

doctors, managers, e.t.c , hence most of them are

engaged in their official duties during the course of

the week. This means most of them are economically able

to support the church through tithe and offering. It can

also support evangelistic campaigns , seminars and

church organized meetings weddings , and fundraising

towards church projects.

The area is relatively competitive economically due

to large shopping malls which are located nearby; multi-

billion companies are also on its environs and heavy

tracks which transport goods to the neighboring countries

pass-by. The Communication Commission of Kenya which is a

government parastatal is located to its right and Kenya

Agricultural Research Institute (KARI) is to the left.

Social Background

GLSDAC is surrounded by restaurants and hotels.

There are pubs, bars and clubs where people carry out

their social activities. Nearby is Kianda School on the

opposite side of the road and Nairobi School on our

105

immediate left. There are no major activities taking

place there.

Religious Background

GLSDAC is not the only Christian church in the

area, there are other churches like the St. Consolata

Catholic Church and other small evangelical churches on

the neighborhood. There is also a number of Asians who go

to Hindu Temple in westlands. However, Westlands has not

been entered by Adventists as such. A large population is

not Adventists and this is one of the reasons why GLSDAC

was strategically located here.

Research Methodology

The study adopted an exploratory approach using

descriptive survey design to obtain information from a

sample of young people in Gloryland Seventh-day Adventist

Church. This study sought to establish the impact of

postmodern worldview, city culture and growth of

technological space on youth involvement in evangelism in

Gloryland Seventh-day Adventist Church.

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The study employed a questionnaire as an instrument

for data collection. The questionnaire was divided into

three sections. Section A measured the demographics of

the respondents, while section B measured the

participation of the youths in evangelism in GLSDAC.

Section C measured the perceptions young people have

towards evangelism that affect their participation. This

was done by using the scale of four so as to obtain a

variety of options in the selection of data. The

descriptive study was flexible to use both quantitative

and qualitative survey to help in establishing objective

and holistic approach in enabling unforeseen study

findings.

Population Study

The main target group of this study was young people

of Gloryland Seventh-day Adventist Church. The total

number of young people in GLSDAC is 90 out of the total

church membership of 140. The respondents of this study

were selected using random sampling technique.

107

Sample and Sampling Procedures

The target group was largely young people of

the age 16-35 years old specifically from Gloryland SDA

Church of both male and female sex. The sampling

technique was used where each of the 90 youths had an

equal opportunity to become part of the sample. The

questionnaire was given to all the 90 young people of

GLSDAC but only 52 respondents were able to return their

questionnaires. This was randomly done to ascertain

representation of both sexes and the different age

bracket. The entire respondent number was accumulatively

obtained at 58% of the youth population at Gloryland

Seventh-day Adventist Church.

Data Analysis

Statistical data analysis technique was applied by

use of tables and figures. Explanations and discussion

analysis was applied.

Table 1. Respondents’ Demographic Description Male Female Total 20 32 52

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percent 38.4% 61.6% 100%

Table 1, shows that there were 20(38.4%) male

respondents while their female counterparts were

32(61.6%) who participated in this study. This implies

that majority of youth membership of Gloryland SDA Church

are females when you compare with males. Data on

education background of the respondents were given in

Table 2.

Table 2. Education Background of RespondentsRespondents Percentage Post-Graduate 8

15.3%

Graduate 37

71.2%

Diploma 3

5.8%

Secondary 4

7.7%

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Primary 0

0

Total 52 100%

Table 2, shows the academic background of the

respondents. The post-graduate were 8(15.3%), Graduates

were the majority with 37(71.2%),. Those with diploma

were 3(5.8%), those with secondary education were

4(7.7%), and there was none with primary education.

Table 2 indicates that all the respondents were

academically exposed and were able to fully understand

the study. Most of the respondents were graduates

followed by the post graduates. This indicates that most

of the respondents in GLSDAC have had a higher education

which fully exposes them to give objective responses to

the study.

Table 3. Respondents Profession/Vocation in LifeSelf employed Formal Sector Corporate Business Not EmployedTotal

10 12 52 23 52

Percentage19.2% 23% 9.61% 3.8% 44% 100%

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Table 3 shows the vocation or profession of the

young people in GLSDAC. 10(19.2%) were self employed,

12(23%) were working in the formal sector, 5(9.61) worked

in the corporate sector, 2(3.8%) worked in business or

civil sector, and 23(44%) were not employed. Table 3

indicates that over a half of the respondents were a

working class people. This farther indicates that

finances may not be the major cause for the decline in

youth involvement in evangelism at GLSSDAC.

Table 4. Born and Baptized Seventh-day Adventist Respondents Born Adventist Percentage Baptized PercentageYes47 90.39%45 86.5%

No 5 9.61%

7 13.5%Total 52 100%

52 100%

Table 4 shows 47(90.39%) of the respondents were

born in Adventist families, whereas 5(9.61%) were born in

non-Adventist families. This study indicates that

majority of the respondents have a basic understanding of

111

the traditional approaches to evangelism among the

Adventist Church. There is also a relationship between

being born in Adventist family and getting baptized.

45(86.5%) of the respondents were baptized and 7(13.5%)

were not baptized. This study shows that majority of the

respondents ought to be aware and committed to fulfilling

the Adventist mission mandate Mat 28:18-20) regarding

evangelism which is ideally evangelism. However, it’s one

thing to understand and it’s another to participate. The

data in figure 1 below shows the respondents baptismal

status at GLSDAC.

Respondents Baptismal Status

Baptized - 86.5%Backsliden - 5.76% In Babtismal Class - 3.85%Undecided - 3.35%

Fig 2. Respondents’ Baptismal Status

112

Figure 2 shows the baptismal status of the

respondents in GLSDAC. Those who were baptized were

45(86.5%), those who were baptized but backslid were

3(5.76%), those were in baptismal class were 2(3.84%),

and those undecided to get baptized were 2(3.88%). This

implies that the majority respondents were Adventists and

therefore the influence of those who were not of regular

and good standing were not the major cause for the

decline in youth involvement in evangelism at GLSDAC. The

data in table 5 will show us the respondents frequency in

evangelism.

Table 5. Respondent’s Frequency in Evangelism within a year4 times and more2-3 times1-2 times once None Total 2 10 24 3 13 52Percentage 3.85% 19.23% 46.15% 5.77% 25% 100%

Table 5, shows the frequency of the respondents’

participation in evangelism within the last one year.

113

Those who participated over four times were 2(3.85%),

those who participated 2-3 times were 10(19.23%), those

who participated 1-2 times were 24 (46%), those who

participated once were 3(5.77%), and those who never

participated at all were 13(25%). This study implies the

respondents who participated casually(1-2 times) as table

6 will indicate and those who never participated at all

(25%) were the majority. This indicates that many of the

respondents were not involved in evangelism.

Table 6. Respondent’s Involvement in Evangelism Active Participant Casual Participant Not Participating Observer Total 11 27 6 5 50Percentage 22% 54% 12% 10% 100%

From table 6, 11(22%) of the respondents are

consistent and actively involved in evangelism. Out of

50(100%) of the respondents, 27(54%) were casual

participants, 6(12%) were not participating at all, and

5(10%) were mere observers. This implies that in GLSDAC

over 75% of the respondents hardly or don’t participate

114

in evangelism. Casual participants who are 27(54%) of

them seem to be more than any other respondents. This

implies that there are some underlying reasons that

contribute to the lack of involvement in evangelism. The

subsequence study will reveal some of the reasons that

contribute to this trend. The data in figure 2 below will

show some of the reasons that have contributed to the

lack of active involvement.

Table 7. Respondents’ Reasons for Never Participated at AllIrrelevantapproaches

Have notime

People arebusy

Don’t have theskills

Total

8 2 1 13 24Percentage 33.3%

8.33% 4.17%

54.17% 100%

Table 7, reflects some of the reasons the

respondents gave explaining why they do not get involved

in evangelism. The study indicates that 13(54.17%)

respondents needed training on evangelism skills,

8(33.3%) felt that approaches used for evangelism were

irrelevant, 2(8.33%) had no time for participating and

1(4.17%) were too busy to get involved. This study

implies that there is need to train young people at

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GLSDAC on approaches of evangelism. Farther to that,

there is need to review the kind of approaches they will

use. Following our core objective of this research, this

study implies that postmodernism may have had an impact

on youths of GLSDAC participation in evangelism.

Postmoderns usually feel that the traditional Adventist

approaches to evangelism are irrelevant and therefore new

approaches need be employed. However, the subsequent data

will give us more information on this matter.

Table 8. Technology Contributes to Respondents’ Decline in Evangelism Number PercentageYes 27 51.92%No 25 48.07%

Total 52 100%

Table 8 reflects the respondents who felt that

technology (use of Phones, internet, social networks

etc.) contributed to the decline of their participation

in evangelism in GLSDAC. 27(51.92%) were for the idea

116

that growth in technology contributed to their lack of

personal involvement in evangelism. This implies that the

use of mobile phones, internet, and social networking has

influenced their personal involvement and therefore the

respondents do not need to be personally involved.

25(48.07%) of the respondents said that technology does

not influence their participation in evangelism. This

observation concurs with what postmoderns belief in

regarding technology. They are more prone to technology

that getting personal in reaching out to others with the

gospel.

117

Bible study

Outreach

Social Activities

Music Concerts

Social Networking

0246810121416

Figure 3.Activity Most Participated by Respondents

Fig. 3 shows the various most favorite activities

respondents got involved with in their church. 14(26.9%)

were involved more in small group Bible study, 7(13.46%)

were involved in outreach program, 13(25%) were involved

in social activities, 15(28.84%) were involved in music

concerts, and 3(5.76%) were involved social networking.

This study implies that most respondents participate and

appreciate music concerts and social events in GLSDAC.

However, a good number of the respondents participate in

small group Bible study. Those engaged in evangelism

outreach are only 7(13.46%) and the rest worked around

social activities. This behavior is evident among

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postmoderns who find it comfortable to participate in

social activities than get involved in outreach

evangelism.

Table 9. Respondents’ Enjoy Public and Personal Evangelism Strongly Disagree Disagree Not Sure Agree Strongly Agree TotalNumber 2 24 10 14 2 52

Percentage 3.84% 46.15% 19.23% 26.92% 3.84% 100%

Table 9 reflects the respondents’ attitude towards

public and personal evangelism. These methods of

evangelism have traditionally been used by Seventh-day

Adventists Church. But from the data on the table,

24(3.84%) indicate that they don’t enjoy public and

personal evangelism while 14(26.92%) enjoy public and

personal evangelism. 10(19.23%) were not sure whether

they enjoyed it or not. This implies that majority of the

respondents do not prefer public and personal evangelism.

119

Table 10. Financial Resources as a Challenge for Involvement in Evangelism Strongly Disagree Disagree Not Sure Agree Strongly Agree Total Number 14 8 8 10 6 46Percentage 30.43% 17.39% 17.39% 21.74% 13.04% 100%

Table 10, shows the respondents’ response to the

challenge of financial resources. 14(30.43%) strongly

disagreed with the idea that finances were the major

challenge for their involvement in evangelism, 8(17.39%)

were not sure whether finances were a major challenge,

and 10(21.74%) agree that Finances were the major

challenge. This implies that finances were not the major

challenge in the respondents’ involvement in evangelism.

Table 11. Respondents’ Attitude Towards Freedom and Values Strongly Disagree Disagree Not Sure Agree Strongly Agree TotalNumber 23 9 4 3 8 47

Percentage 48.94% 19.15% 8.51% 6.38% 17.02% 100%

Table 11 surveyed the attitudes respondents had

towards freedom and values. 23(48.94%) strongly disagreed

120

with the idea that the church should give freedom to the

youths to choose what is relevant in terms of values than

putting restrictions on them. 9(19.15%) agreed, 4(8.51

were not sure, 3(6.38%) agreed, and 8 strongly agreed

that the church should give freedom to youths to choose

their values. This implies that in GLSDAC there are

elements of postmodernism who usually agitate for freedom

to choose values regardless.

Table 12. Respondents’ Attitude Towards Evangelism as Relativism Strongly Disagree Disagree Not Sure Agree Strongly Agree TotalNumber 18 9 6 5 12 49

Percentage 36.73% 18.37% 12.24% 10.20% 24.49% 100%

The survey in table 12 shows the respondents’

attitude towards evangelism in relation to his or her

background.18(36.73%) strongly disagreed that what one

feels or thinks about evangelism depends on his or her

background. 9(18.37%) disagreed, 6(12.24%) were not sure,

5(10.20%) agreed, and 12(24.49%) strongly agreed. This

121

study implies that almost half of the respondents were in

either extreme.

Table 13. Respondents’ Attitude Towards Social NetworkingEvangelism Strongly Disagree Disagree Not Sure Agree Strongly Agree TotalNumber 4 7 10 14 13 47Percentage 8.51% 14.89% 21.28% 29.79% 27.66% 100%

Respondents in table 13 reflected their attitudes

towards social media evangelism. Those who strongly

disagreed that evangelism should be done through social

media were 4(8.51%), those who disagreed were 7(14.89%),

those who were not sure were 10(21.28%), those who agreed

were 14(29.66%) and those who strongly agreed were

13(27.66%). This study implies that the respondents who

agreed that evangelism be done through social media were

the majority.

Table 14. Respondents’ Attitude Towards Evangelism, and Church Doctrines Strongly Disagree Disagree Not Sure Agree Strongly Agree TotalNumber 13 9 17

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5 3 47Percentage 27.66% 19.15% 36.17% 10.64% 6.38% 100%

Table 14, shows the respondents reaction to

doctrinal teachings of the church and commitment to

evangelism. 13(27.66%) strongly disagreed that evangelism

has connection with the teaching of Adventist Church

doctrines. 9(19.15%) disagreed, 17(36.17%) were not sure,

5(10.64%) agreed and 3(6.38%) strongly agreed. This study

implies that majority of the respondents feel that

teaching of church doctrines has nothing to do with

evangelism. However a big number of the respondents were

not sure if evangelism and teaching of doctrines have a

connection.

Table 15. Respondents’ Attitude Towards Moral Decline andEvangelism Involvement Strongly Disagree Disagree Not Sure Agree Strongly Agree TotalNumber 4 10 7 13 18 51

Percentage 7.84% 19.6% 13.73%25.49% b 35.29% 100%

123

Table 15 shows the influence of moral decline as a

result of technology on involvement in evangelism.

4(7.84%) strongly disagreed that lack of involvement in

evangelism is as a result of moral decline and

technology. 10(19.6%) disagreed, 7(13.73%) were not

sure , 13(25.49%) agreed, and 18(35.29%) strongly agreed

that moral decline influences lack of involvement in

evangelism.

Table 16. Respondents’ Attitude Towards Structures and Church Procedures Strongly Disagree Disagree Not Sure Agree Strongly Agree TotalNumber 7 12 5 20 6 50

Percentage 14% 24% 10% 40% 12% 100%

Table 16 shows the respondents’ attitude towards

church structures and procedures and their influence on

evangelism involvement. 7(14%) strongly disagree that

church structures and procedures encourages them to be

involved in evangelism. 12(24%) disagreed, 5(10%) were

not sure, 20(40%) agreed and 6(12%) strongly agreed. This

124

implies that majority of the respondents agreed that

Church structured and procedures encourage their

participation in evangelism.

Table 17. Respondents’ Attitude Towards Evangelism Approaches and Changing Times Strongly Disagree Disagree Not Sure Agree Strongly Agree TotalNumber 11 11 9 14 5 50

Percentage 22% 22% 18%28% 10% 100%

Table 17 reflects the need for review of the

approaches used in evangelism to meeting the needs of

youths who live in changing worldviews. 11(22%) strongly

disagreed that reviewing evangelism approaches is

necessary due to change of times among the young people.

11(22%) Disagreed, 9(18%) were not sure, 14(28%) agreed,

and 5(10%) strongly agreed.

Table 18. Respondents’ Attitude Towards Other Faiths and Evangelism Strongly Disagree Disagree Not Sure Agree Strongly Agree TotalNumber 20 13 5 8 5 51Percentage 39.21% 25.49% 9.80%

125

15.69% 9.80% 100%

Table 18 shows those respondents who feel that

regardless of the faith you belong to conversion to

Adventist church is not necessary. 20(39.21%) strongly

disagreed, 13(25.49%) disagreed, 5(9.8%) were not sure,

8(15.69%) agreed, and 5 strongly agreed. This study

implies that majority of the respondents disagreed with

the idea that faith one belongs to does not matter as

long as he is a Christian.

Table 19. Respondents’ Attitude Towards Church Moral Standards and Evangelism Strongly Disagree Disagree Not Sure Agree Strongly Agree TotalNumber 16 10 8 12 5 51

Percentage 31.37% 19.61% 15.69% 23.53% 9.8% 100%

Table 19 shows the respondents feelings about

personal and public moral standards and participation in

evangelism. 16(31.37%) stronglydisagreed that Adventist

Church position on personal and public moral standards

affect youth participation in evangelism.10(19.61%)

126

disagreed, 8(15.69%) are not sure 12(23.53%) agreed, and

5(9.8%)strongly disagreed. This study indicates that

majority of the respondents disagreed that the Church is

intolerant in dealing with young people.

Study Findings

The outcome of the study as shown indicates four major

findings across the surveyed areas. The data collection

can be categorized as initially stated in the purpose of

this study and can be summarized as follows:

a. Most respondents concur that they have not actively

participated in evangelism activities in GLSDAC.

This was due to various reasons including lack of

skills, the approaches used were irrelevant, and

some felt they had no time for such. Most of them

had participated 1-2 times in the last one year.

Lack of skills prompted the training program that

was carried out to equip the young people for

evangelism.

b. Technological growth contributed to the decline in

involvement of the young people in evangelism. Many

127

respondents felt that the use of mobile phones,

internet, and social networking has influenced their

personal involvement and therefore the respondents

do not need to be personally involved in evangelism.

Most of the respondents also felt that evangelism

should be done through social networks rather than

the traditional approach. This observation concurs

with postmoderns who are more prone to technology

than using the conventional approaches. It was also

noted that most respondents participated in specific

activities in their local church. These included

music concerts, social programs and social

networking. However, most of them enjoyed small

group bible study. This survey concurs with the

typical postmodern mindset.

c. Postmodernism seems to have influenced many young

people as seen from the data collected. Most of the

respondents did not participate in personal and

public evangelism. Some felt that they should be

given freedom to determine their values when it

128

comes to evangelism. Almost half of the respondents

felt that what one thinks and feels about evangelism

is personal and relative. Some respondents indicated

that evangelism has nothing to do with church

doctrines. Over 35% of the respondents strongly

agreed that moral decline contributed to the decline

in evangelism in GLSDAC. This concurs with

postmodernism which believes that moral standards

and values are relative. This position slows down

evangelism. Almost half of the respondents feel

that church bureaucracy is a hindrance and it

discourages them in getting involved in evangelism.

This attitude is also evident among postmoderns.

They do not like control, they prefer to be free to

do what they think is right at any given time.

Majority of the respondents feel that approaches to

evangelism used in GLSDAC must be reviewed to meet

the feelings of the youths. Some also feel that the

Adventist public and personal moral standards are a

hindrance to evangelism. But majority of them say

129

it’s not a hindrance to their involvement in

evangelism. However, this shows that there is

elements of postmodernism among them.

In conclusion GLSDAC young people suffer the impact

of postmodernism in their involvement in evangelism.

The steady decline that has been observed is indeed a

reality with the changing worldviews.

CHAPTER 4

STRATEGY DEVELOPMENT, IMPLEMENTATION AND EVALUATION

This study had objective to develop effective and

concrete strategies which will counter the postmodern

influence in young peoples’ involvement in evangelism at

Gloryland Seventh-day Adventist Church. This research was

carried out to establish the existence of postmodernism

and other related challenges that lead to the decline of

youth involvement in evangelism at GLSDAC. Figure 4 below

shows the conceptual framework of the study.

130

Independent Variables

Dependent Variables

Influences

Fig. 4. Conceptual Framework

These strategies will assist leadership of the youth

and that of the church in training and inspiring youths

to actively get involved in evangelism. Christ’s mandate

for the church to make disciples of all nations baptizing

them in the name of the Father, Son and the Holy Spirit

(Mathew 28:18-20) is still relevant in today’s changing

worldviews. Young people are potential partners in the

spread of good news of salvation .They can do a

tremendous work in bringing others to the gospel truth.

Ellen G. White says,”… with such as army of workers if

131

ShiftingWorldviews

Growth inTechnological

Influence ofCity Culture

YouthInvolvementin Evangelism

Evangelismskills

rightly trained, might furnish, soon the message of a

crucified, risen, and soon-coming savior to the whole

world.”0

Program Design

A program was carried out for seven days where young

people, leaders and even church elders were invited for a

training seminar. This training focused on youth and the

church, youth and God, youth and spiritual growth, youth

and relationships and youth and community. The core

strategy is to counter the influence of postmodernism

among the youths and the other related factors that

affect evangelism among the youth.

The response of both the youths and leaders was very

positive. They attended the program daily as the various

areas training were addressed. The entire seven day

program has been summarized in the Table below.

0White G., Education: (Boise, ID: Pacific,1952),24

132

Table 20. Program SummaryProgram Area of Concern

Fellowship programs(Young people and the church)

Small group Bible studydiscussions

Sharing experiences andchallenges

Church meetings and bureaucracy

History of the Adventist church

Worship programs (Young peopleand God)

Singing / praise Reverence to God Prayer group formation Church services

Nurture programs(spiritual personal growth of the youth )

Reading Ellen G. White Cultivating reading

cultureSocial activities programs (Youth and Relationships)

Sports and games Morality and youth Cyber safety (Social

Media) Potlucks and get-

togethers Professional activities

Mission programs (youths and community)

The great commission Understanding Culture

(Postmodernism) Process evangelism Music evangelism

This program was conducted by five facilitators

where i was also one of them. Each facilitator dealt with

a specific issue. These were the facilitators, Pr. Dan

133

Onyancha, Pr Douglas Agoga, Pr Martin Kiogora, Pr Jack

Ogeda, and Pr Ezra Okioma. The following is the daily

time schedule begun at 4.00pm till 7.30pm. We could not

start in the morning because most attendees were working

in the morning and afternoon hours except the weekends

(Saturday and Sunday).

Daily Time schedule:

4.00-4.30: Arrival of attendee

4.30-5.00: Song service and prayer session

5.00-5.45:Plenary (Presentations)

5.45-5.55: Break

5.55-6.55: Workshop

6.55-7.30: Discussions/question and answer session

7.30-8.00: people leave at pleasure

A devotional plan for the entire 7 days was designed

by the facilitators in a way that will practically engage

the youths on how to conduct bible studies. They were

given devotional material relevant to the needs of people

in the community. This was done randomly and each of the

participant was given the devotional material a day

134

early. They enjoyed getting involved in the program and

being creative in their presentations. They learned on

how to present short Bible studies within 10-15 minutes.

Table 21 shows the proposed daily timetable on

lessons and activities to be covered during the period

(Appendix C). It is guided by the content in Table 21.

135

Table 21. Proposed Daily Lessons and Activities during the Seminar

Day Lesson/Activity Objective Facilitator

Day1.5.00-5.45

5.55-6.55

Young people and God

Discussions

To learn reverence to God, how to form prayer groups, and

How to develop a sense of belonging in the church.

Pr Jack Ogeda

Pr Dan Onyancha

Day 2.5.00-5.45

5.55-6.55

Young people andChurch

Understanding ChurchHistory and church bureaucracy.

Small group Bible study formation and the power of sharingpersonal stories/testimonies

Pr. MartinKiogora

Pr. EzraOkioma

Day 3. 5.00-5.45

5.55-6.55

Young people and Personal spiritualgrowth

Developing a Bible reading culture and How to enjoy it.

Reading and understanding Ellen G. White in a contemporary world.

Pr.Douglas Agoga

Pr. Ezra Okioma

Day4. 5.00-5.45

Youth and Relatioships 1

The use of social media in networking evangelism, The power Meal sharing in evangelism

Pr Dan Onyancha

136

5.55-6.55

Youth and morality, The power sports/games in evangelism, Utilizing opportunities in professional fields.

Pr Agoga Douglas

Day5. 5.00-5.45

5.55-6.55

Youth and relationships 2

Process evangelism- the process of reaching postmoderns

Cyber safety

Pr Ezra Okioma

Pr Martin. Kiogora

Day6. 5.00-5.45

Youth and Mission ( Community)

Understanding modernand postmodernism, Reach out to postmoderns and those in cities.

Understanding the great commission andits relevance in 21st

Century.

Pr Ezra Okioma

Pr Dan Abuya

Day 7. Sabbathprogram

Youth and mission part 2

Music evangelism andprocess evangelism (repeated)

Pr Ezra Okioma

Implementation

For the implementation of this program, a program

committee of between 5 and 7 members was constituted by

the church to oversee the process. These included pastor,

137

elder in charge of the youth, youth leader; three other

youths were appointed by the church, (preferably two

ladies and a gentleman).The frequency of the program is

intended to be quarterly.

Quarterly Activities

i. Youth Outreach Program: Once every quarter the

committee should organize evangelistic activity

in the community and training of all

participants prior to implementation.

ii. Social Activity Program: The youth leader should

organize and ensure some specific social

activities are conducted by the help of social

Media through social committee. This includes

games and sports, social dinner programs,

“Tujuane” (knowing each other) night for youth

singles, Potlucks, etc.

iii. Website Development and Updates: Information

technology team to be consistent in updating

the web pages and other communication platforms

138

for the youth. They will also develop blogs and

use social media avenue for evangelism.

iv. Evangelism Evaluation Team: A review team led

by the pastor on postmodernism be established

to ensure the right approaches are given to the

youths as they do mission.

v. Music Concert Program: A strong music evangelism

committee to plan and implement this approach

through music program and also outsource

talents from sister churches to enrich the

program.

vi. Bible Bowl Exercise: Consistent Bible study

program be conducted every Sabbath using

creative approach. This can also include the

reading of Ellen G. White writings on youth

issues.

Proposed Participants

i. The Committee – to oversee the entire program.

139

ii. The pastor and elders who will to

facilitate the program and give necessary

support.

iii. The youth leader –to mobilize the youths

for the program and coordinate the committees.

iv. Subcommittee leaders - to coordinate

various committees.

Most of the lessons and areas recommended can be

summarized into four main categories drawn from the book

of Acts 2:42-47. They include fellowship programs which

is a relationship between the youth and the church,

worship programs which is a relationship between the

youth and God, nurture programs gathering youths’

personal growth and spirituality, mission programs for a

relationship between youths as Christians and the

community.

Evaluation

The ultimate goal for this programme was to come up

with concrete approaches that will encounter the growing

influence of postmodernism in GLSDAC. The strategies were

140

put in place and were put for implementation among the

youth.

The following are some of the outstanding

indicators for a successful youth seminar programme that

was conducted:

a. Timing and duration of the program

b. Availability of training materials

c. Facilitators; turnout and input.

d. Youth turnout participation motivation.

e. Supervision and monitoring of the programme.

f. Collaboration with other church departments and

leaders and programs

There is a great improvement and enthusiasm in

GLSDAC in youth involvement in evangelism. The

understanding of postmodernism is and other world views

has also enlightened the young Adventists who are now

eager be part of mission work.

141

CHAPTER 5

SUMMARY, CONCLUSION AND RECOMMENDATIONS

This chapter provided a summary, conclusion and

recommendations on the impact of postmodernism on

evangelism and the possible counter strategies for

effective ministry among the young people of GLSDAC.

Summary

From this study a good number of the respondents

showed traces of postmodernism among them. Indeed there

is an impact of postmodernism on evangelism at GLSDAC. I

would suggest that we should not come to hasty

conclusions. Both modernism and postmodernism have facets

that are in tension with the gospel of Jesus Christ. The

relationship between culture and gospel reappears in this

study. It is, of course, important that the gospel

address the issues raised by postmodern young people and

that those who proclaim the gospel are sensitive to the

142

ways in which the youths think, feel, and react. At the

same time, every culture including postmodernism must be

judged by the biblical gospel. We need not and we must

not uncritically accept the pluralism and relativism of

postmodernity. The claim that all "grand stories" have

been eclipsed cannot deter us from proclaiming the

metanarrative of our Lord Jesus Christ.

However, postmodernity seem to dangerously

undermine the need to evangelize, but it also offers

great opportunities. Because of the basic attitudes that

are part and parcel of postmodernity, evangelism can

actively take place among the youths of GLSDAC. There is

more willingness to listen to the small stories of those

who have encountered Jesus Christ. This situation can be

well addressed when the proposed strategies are followed

especially by those who are qualified to do so.

It is also good to note that elements of youth work

have not changed in over a hundred years. But some things

have changed. The world of the early twenty-first century

operates on different assumptions than did the world of

143

the late nineteenth and early twentieth century. We often

think of temptations such as drug abuse and premarital

sex, which are far more available to youth in this

generation than in previous generations. But society has

also changed at a deeper and more basic level: there has

been a significant shift in most people’s worldview, the

way they perceive truth.

In past generations, both Christian and non-

Christian people tended to view many major truths as

absolute and applicable to everyone. Societal standards

were more generally agreed-upon. Certainly there were

rebels who flouted those standards, but they were aware

that they were transgressing widely accepted societal

rules.

Today’s society is often called “postmodern,” and

one of the key identifying factors of postmodernism is

the idea that all truths, all values are relative rather

than absolute. To put it in everyday language, what’s

right for me may not be right for you. Our youth are

growing up in a society that emphasizes tolerance and

144

acceptance of everyone’s views, everyone’s ideas as a

primary value.

This can be positive, in that it can cause young

people to be more open to others, more flexible, less

rigid and judgmental, more accepting of diversity than

those of earlier generations. The drawbacks, however, is

that youth—even committed Christian youth—are far less

likely to see biblical values and standards as absolutes

that apply to everyone in every situation. This affects

the choices they make in their individual lives—it is

easier than ever to rationalize, “This rule doesn’t apply

to me in this situation.” It also affects the way they

view other people and the world around them—they are far

less likely to condemn sin and seek to share the gospel

with others if they believe that those others are

following an equally valid spiritual path.0

0Youth Department and the Ministerial Association TheGeneral Conference of Seventh-day Adventists:(Pastor ’s and Elder’s Handbook For Youth Ministry, Old Columbia Pike Silver Spring, Maryland. 2002). 10.

145

Conclusion

As it has been summarized, Gloryland Seventh-day

Adventist church needs to address the challenge of

postmodernism among the youths. This is a reality that

cannot be overlooked. First the church leadership must

understand the changing worldviews and become conversant

with evangelism approaches to postmoderns. Secondly,

young people must have a continuous creative training on

skills of evangelism in the changing urban cultural

dynamics and growing technological space.

Those who believe the Bible as the Word of God,

containing heavenly wisdom and absolute truth, let us be

reminded of this: "Let no one deceive you with empty

words, for because of such things God's wrath comes on

those who are disobedient." (Eph.5:6).  May we also

endeavor at all times to "...set apart Christ as Lord"

and "Always be prepared to give an answer to everyone who

asks you to give the reason for the hope that you have.

But do this with gentleness and respect, keeping a clear

conscience, so that those who speak maliciously against

146

your good behavior in Christ may be ashamed of their

slander" (1Peter 3:15-16).

And, finally, let us not forget the words of 1Peter

1:24-25, "All men are like grass, and all their glory is

like the flowers of the field; the grass withers and the

flowers fall, but the word of the Lord stands forever."

Recommendations

The challenge to the pastor, church elders and youth

leaders in Gloryland Seventh day-Adventist Church in this

century is to understand the postmodern world in which

our youth live and seek to understand them. They should

seek to emphasize its positive aspects, while at the same

time pointing them to biblical truth, which has

remained unchanging throughout thousands of years of

shifting worldviews and philosophies. Our challenge is to

introduce our young people to a Jesus who is as relevant

and as needed in the twenty-first century as He was in

the first. Some of the practical recommendations for

engaging young people in evangelism are:

147

a) Belonging before believing. - Young people today seek for

honest and authentic relationships. Jesus is the

model Example of how to build friendships. To help

them understand the story of Christ requires much

time and patience. We have to be understandable,

honest, and not judgmental.Food is very important.

Shared meals construct and sustain human

relationships and symbolize solidarity. Meals

express the texture of human associations, a way of

life even. Jesus ate and drank with people, even

with the worst sinners (Matt. 11:19; Mark 2:15–17;

Luke 15:1, 2). Jesus knew that in being with people

around the table, He could influence them through

words and deeds.Belonging before believing” does not

mean that the person is spiritually incorporated

into the body of Christ but rather accepted into the

process of transformation, which comprises the work

of the Holy Spirit.

b) Process Evangelism. - Evangelizing is a process and not

an event. It takes a person on a spiritual journey

148

that we Christians are on as well, with all its ups

and downs. On that journey our job is to go one step

at a time. The Holy Spirit’s job is to convince the

person and bring them to conversion. Our

responsibility is to make ourselves available as the

tools that God uses to complete His work. We must

follow Jesus’ example. It will help us experience

the miracle of walking on the water, as Peter did

(Matt. 14:29). The postmodern generation requires a

lot of time to make any commitment. The process

helps the seeker see the gospel in action in the

setting of Christian community. The process shapes

the seeker’s heart, not just the mind. The process

leads the seeker into the holistic Christian matu-

rity. The process converts the seeker to become a

disciple. The process enables the new disciple to

become a disciple-maker.

c) Narrative Evangelism. –In narrative evangelism, one must

use a story to capture the attention of young

people. A story has the power to provoke our

149

thoughts, emotions, laughter, and actions. A story

has the power to create a vision, which, in turn,

produces character. A story can change the person’s

mind and affects his or her attitude, world-view,

and soul. Jesus understood the power of a story and

he “used many similar stories and illustrations

to teach the people as much as they could

understand. In fact, in his public ministry he never

taught without using parables” (Mark 4:33, 34). 

The new generation seeks to find a role model.

When they see Christians who live their stories out

in a faithful community, they will respond to an

alive role model. It will provide hope to a

generation without hope. It will support them in

their everyday life and nurture them in their

spiritual growth. “The Story that there is a God who

cares about the individual human being is an old

message—but it has been given a new attractiveness,

a new plausibility in our time.  Our postmodern

150

generation is more ready than ever to hear this

Story with new ears.

d) Be a learning Listener. - Our full attention and energy

must be given to what the other person has to say.

This makes one of the most effective ways to reach

the young people with the gospel. The Christian

community has unique resources that can be drawn

from reaching this group. Postmodernists provide a

more hospitable platform for spiritual and

theological possibilities. It is not enough for us

to understand our world from a distance. It is not

enough to have a strategy on how to do a mission. We

need to wade into it and rub shoulders with those

whom we desire to reach for Christ. We need to be

willing to live life with unchurched postmodernists

on their terms, not ours. This will lay the ground

for real communication to take place.0

0 https://www.ministrymagazine.org/archive/2013/05/re-imagining-evangelism-in-a-postmodern-culture.

151

With these four approaches and the many more I have

discussed I this research project, the church (GLSDAC)

will counter postmodernist and inspire young people to

participate in winning souls for Christ.

152

APPENDIX

A. QUESTIONNAIRE

Dear …………………….

I am Pr Ezra Okioma, a master’s student of Pastoral

Theology at Adventist University of Africa. This

questionnaire is purely academic. It will take just a few

minutes of your time. Therefore, all information will be

kept strictly confidential. Kindly do not write your

name. Your participation is voluntary. Please answer ALL

the questions as honestly as possible. Kindly tick (√)

the appropriate box provided unless specifically asked

for more options. I kindly thank you in advance for

taking just a bit of your time to contribute to this

study. God bless you.

1. SECTION A:PERSONAL INFORMATION

Kindly tick (√) the appropriate box.1.1. What is your gender?

Male

153

Female

1.2. How old are you?16 – 22

22 – 351.3. What is your highest academic qualification?

Post Graduate level

Graduate level

Diploma level

Secondary level

Primary level

Other (Please specify) ……………………………………………….

1.4. What is your profession/vocation in life? (Check all that apply)

Self employed

Employed in formal sector

Employed corporate world

Employed in business/civil service sector

Unemployed/student

Other (Specify) ____________________________1.5. Have you been a Seventh-day Adventist from

birth? Yes

No1.6. Are you a baptized member of the Seventh-day

Adventist Church?

154

Yes,

Yes, but a backslider

No, in baptismal class

No, undecided1.7. If not, at what stage of life did you join

Seventh-day Adventist Church?

When a youth in primary

When a youth in secondary

When a youth in College/University

Less than a year ago

1.8. At what stage of life were you baptized?

When a youth in primary

When a youth in secondary

When a youth in College/University

Less than a year ago Not baptized

1.9. Are you an elected church official withinlast 3 years?

Yes

No

2. SECTION B:PARTICIPATION IN EVANGELISM

155

Kindly tick the appropriate box for your choice?

2.1 How do you consider your involvement in evangelismin your local church?(Mark the answer below that istheclosest description of your attachment to your church)

I consider myself an active participant

I consider myself a casual participant

I do not participate at all in churchevangelism

I consider myself an observer

2.2. On average, about how many times have youparticipated in evangelism during the last year?

4 or more times a month

2-3 times a month

None

1 – 2 times

Once a month2.3 If you have not participated, which is the most

appropriate reason why you have not?

The approaches used are not relevant

I don’t have time for it

People in city are busy with their ownbusinesses

I don’t have the skills 2.4 Does technology (Internet, phones, social

networks,) contribute to the decline of your personal involvement in evangelism in your church?

156

Yes

No2.5 Which Church activity you participate most in

your local church? Small group Bible studyOutreach evangelism Social activities Music concerts Social networking

3. SECTION C:

YOUTH ATTUTUDE TOWARDS EVANGELISM

Using the scale below, circle the appropriate choice.

1. – Strongly disagree 3. – Not sure 5.-Strongly agree

2. – Disagree 4. – Agree33. I enjoy reaching out to others

through public and personal evangelism method.

1 2 3 4 5

33. Lack of enough Church financial resources is the major challenge in getting involved in evangelism

1 2 3 4 5

33. The church should give us freedom to choose what is relevant without restrictions when it comes to values

1 2 3 4 5

33. What one feels or thinks about evangelism depends more about his/herbackground rather than treating it asabsolute

1 2 3 4 5

33. I often have a strong sense that evangelism should be done through social networking platforms due to change of times

1 2 3 4 5

33. Teaching of Adventist doctrines has 1 2 3 4 5

157

not connection with evangelism and winning people to Christ.

33. Moral decline in youths as result of technological growth has contributed to lack of involvement in evangelism

1 2 3 4 5

33. Structures and procedures of our church encourage me to be involved inevangelism.

1 2 3 4 5

33. Approaches to evangelism in my churchmust be reviewed to be relevant to the youths due to changingtimes

1 2 3 4 5

33. As long as one believes in God and he/she is committed and goes to a Christian church, is no big deal to convert them.

1 2 3 4 5

33. Our Church position on personal and public moral standards are intolerantand affect youth participation in evangelism

1 2 3 4 5

158

APPENDIXB. PROGRAM SUMMARY

Program Area of ConcernFellowship programs(Young people and the church)

Small group Bible studydiscussions

Sharing experiences andchallenges

Power of praying together

Church meetings and bureaucracy

History of the Adventist church

Worship programs(Young and God)

Singing / praise Reverence to God Prayer group formation Church services

Nurture programs(spiritual personal growth of the youth )

Reading Ellen G. White Prayer group formation Cultivating reading

culture

Social activities programs (Youth and Relationships)

Sports and games Morality and youth Cyber safety (Social

Media) Potlucks and get-

togethers Professional activities

Mission programs (youths and community)

The great commission Understanding Culture

(Postmodernism) Process evangelism Music evangelism

159

160

APPENDIX

C. DAILY ACTIVITIES

Table 22.Proposed Daily Lessons and Activities the Seminar.Day Lesson/Activity Objective Facilitator

Day1.5.00-5.45

5.55-6.55

Young people and God

Discussions

To learn reverence to God, how to form prayer groups, and

How to develop a sense of belonging in the church.

Pr Jack Ogeda

Pr Dan Onyancha

Day 2.5.00-5.45

5.55-6.55

Young people andChurch

Understanding ChurchHistory and church bureaucracy.

Small group Bible study formation and the power of sharingpersonal stories/testimonies

Pr. MartinKiogora

Pr. EzraOkioma

Day 3. 5.00-5.45

5.55-6.55

Young people and Personal spiritualgrowth

Developing a Bible reading culture and How to enjoy it.

Reading and understanding Ellen G. White in a contemporary world.

Pr.Douglas Agoga

Pr. Ezra Okioma

Day4. 5.00-5.45

Youth and Relatioships 1

The use of social media in networking evangelism, The power Meal sharing in evangelism

Pr Dan Onyancha

161

5.55-6.55

Youth and morality, The power sports/games in evangelism, Utilizing opportunities in professional fields.

Pr Agoga Douglas

Day5. 5.00-5.45

5.55-6.55

Youth and relationships 2

Process evangelism- the process of reaching postmoderns

Cyber safetly

Pr Ezra Okioma

Pr Martin. Kiogora

Day6. 5.00-5.45

Youth and Mission ( Community)

Understanding modernand postmodernism, Reach out to postmoderns and those in cities.

Understanding the great commission andits relevance in 21st

Century.

Pr Ezra Okioma

Pr Dan Abuya

Day 7. Sabbathprogram

Youth and mission part 2

Music evangelism andprocess evangelism (repeated)

Pr Ezra Okioma

162

163

APPENDIX

D. LETTERS

164

Letter from Gloryland SDA Church to carry outresearch

165

166

Letter for permission to do Research by Central Kenya Conference.

167

APPENDIX

E. MAPS

Afralti Conference and Guest House Map

The map shows the location of Gloryland Seventh-day Adventist Church which is within Afralti Conference & Guest House.

168

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VITA

Name : Okioma Ezra Mogaka

Education : 1982-1990: Kianate Primary School

(KCPE)

: 1991-1994: Kisii High School (KCSE)

: 1995-2002: Spicer Memorial College

(BTh)

: 2011-2115: MA in Theology, Adventist University of Africa, Kenya

173

Work Experience : 2003- 2004: Nkondi District

Pastor- CKC

: 2004-2005: Ngong District Pastor-

CKC

: 2006-2010: Nairobi Central Church –

CKC

: 2006-2010: Secretary to Nairobi

Station Pastors

: 2011-2015: Central Kenya ConferenceYouth/Chaplaincy & Music Director, CKC

: 2012-2015: Member of Strategic Development Partiners of Adventist University of Africa.

Languages : English, Kiswahili, Ekegusii.

Nationality : Kenyan

Date of Birth : 14th June, 1976

Marital Status : Married

Contact : (+254) 714433260

Email : ezmo88@yahoo.com, okiomae@aua.ac.ke

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