CHAPTER ONE
1. BACKGROUND TO THE STUDY
1.1 Introduction
It is becoming increasingly obvious that a lot of
believers these days do not concern themselves much about
the salvation non Christians especially in relation to
personal evangelism. This is evident in the way believers
conduct themselves and what is considered as priorities. The
general atmosphere and focus of Christian activities such as
prayer, revival meetings and other programmes well
patronized give minimal emphasis on personal evangelism. It
is quite obvious that the command Jesus gave to believers to
be “fishers of men” is not being taken seriously, if
completely ignored and reserved for a few. The individual
believer seems not to be interested in the business of the
Master.
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In an attempt to give a pragmatic definition of
evangelism, Parker (1961, 37-38), states that to evangelize
is to present Christ Jesus in the power of the Holy Spirit,
that men shall come to put their trust in God, through
Christ, to accept Him as their Saviour, and serve Him as
their King in the fellowship of His Church. And the ultimate
purpose of evangelism is that men may be saved and added to
the Kingdom of God on earth which is the Church. For men to
put their trust in God, they must first hear the gospel
through evangelism. When the goal of the gospel is achieved,
it leads to the growth of the Church. Cecil (2003, 9), lso
defines evangelism as “the zealous preaching and
dissemination of the gospel, as through missionary work”.
That is, the Good News about Christ must be zealously
preached.
The need for personal evangelism and soul winning in our
time can never be over emphasized. As each day passes by
many are those who would die in their sins. The penitent
question that every Christian needs to answer is whether
every close relative, friend and acquaintance has heard the
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good news of Jesus Christ. When Jesus saw the enormity of
the work He told the disciples to pray that the Father would
send more labourers to the field because the harvest is
white. There are so many people walking down the street
whose life must be touched by the gospel. Soul winning must
be the burden of every committed Christian, who is certain
about his stand in the after life. The purpose of God is
that the church will be the channel through which the Gospel
can get to the entire world. Jesus told the disciples “just
as the father has sent me, so send do send you. Christians
have been assigned the task of making disciples of all
nations to the uttermost part of the earth.
Personal evangelism seems to be dying in the church of
today. People seem not to be eager to share their faith with
friends, colleagues, family members or even parents. A
recent survey by Barna into evangelism shows that as the
people in the United States increasingly embrace elements of
postmodern philosophy, Christian evangelism has become an
endangered behavior. This is because postmodernism values
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tolerance and individual truth, thus opposing evangelistic
efforts to persuade others concerning the Gospel. One may
say that the case seems not to be different about evangelism
in Ghana. This is as the result of the changing cultural
mindset, especially in the post-modern worldview. Despite
the emphasis that postmodernism places upon tolerance and
diversity of opinions, it also says that there are no
absolute moral or spiritual standards that are appropriate
for everyone and thus rejects aggressive evangelistic
efforts as an attempt to 'impose' one person's view on
others. In Ghana today the lack of zeal regarding personal
evangelism is not so much caused by post-modernism’s
influence as is probably caused by misplaced priorities.
More emphasis is given to praying for and holding church
programmes directed towards meeting the needs of the church
and believers. The church should be more concern in seeking
first the kingdom of God for the other things to be added.
The preaching of the gospel by every Christian in personal
evangelism must be seen as the priority of both the clergy
and laity.
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Jesus commanded the disciples to preach the gospel
beginning from Jerusalem to Judea and to the utter-most part
of the earth. Every Christian has his/her Jerusalem which is
the immediate environment. The preaching of the gospel must
begin from there. When believers are motivated to go out
and win souls wherever they find themselves as the disciples
did, it will lead to massive church growth because more non-
believers will be born again and the Church of Christ will
grow massively.
1.2 STATEMENT OF THE PROBLEM
Even though, pastors continually plant new churches,
many of those who join them are already in one church or the
other. This is because it is only a few who engage in
evangelism which later results in soul winning. But
according to Agyin-Asare (2009, 47), “the best way to start
a church is with new believers you have won.” Also, Yesudian
(2001) made a point that evangelism is always about bringing
new people into the kingdom. It is not about moving
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existing Christians from church to church. Heward Mills
(2007, 15) asked, “Why is it that a few people get involved
in soul winning”? Is it because the Christians are not
motivated to engage in effective soul winning? How often do
Charismatic churches engage in evangelism in general and
personal evangelism in particular? When pastor’s starts new
churches, the onetime aggressive soul winning drive seems to
be absent in Christendom. The statement of the problem for
this study therefore is: Personal Evangelism seems to have
become unpopular among Pentecostal /Charismatic Churches in
recent times.
According to Yesudian (2001), you need courage to go
out and evangelise, and one can be courageous only when he
is encouraged to do so. The church needs to encourage the
members to go out and evangelize because Jesus did so.
Evangelism should not be related to mass evangelism or
gospel crusades only, but also in personal evangelism. The
target of the church should be the non-christians; not those
who are already attending other churches. Interestingly,
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people easily move from one denomination to the other and
pastors are glad that the church is growing without asking
whether they have been converted newly or they are being
lured from other churches. It has been noted however that
whenever the sharing of the gospel for the salvation of the
non-Christian is mentioned, it is seen as the duty of the
great evangelist in big Out-door Crusades but not
necessarily for the individual to share the faith in a
personal way. But Spurgeon (1995,10), is of the opinion that
“to lead men to God is the honourable aim of all labourers
of Christ”. Every believer has been created for good works
and is a co-labourer with God (cf. Ephs.2:10,1ST Cor.3-9).
There seems to be lack of zeal for evangelism. This may be
the cause of lack of growth for churches which have been
established in communities with so many people yet only a
few are born-again. Again Bishop Heward-Mills (2001) asked,
as we see the multitude streaming down the road, do we ask
ourselves, how many of these know Christ as their Saviour?
How many will really die in Christ? And how many go to
church on Sunday? This is a crucial question that needs
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answers from all believers, especially, Pastors and members
of the Charismatic Churches in Ghana.
1.3 OBJECTIVE OF THE STUDY
The main objective of the study is to ascertain the
following phenomenon in the Charismatic Churches, and find
solutions to them.
1. Whether Personal Evangelism really has become unpopular
among charismatic churches
2. Find out whether Churches are growing quantitatively
based on the effort of the believers in personal
evangelism or people are just moving from one church to
the other.
3. How to revive the zeal of believers to embark on
effective Personal Evangelism
1.4 SIGNIFICANCE OF THE STUDY
This study is significant because, though much has
been written on Personal Evangelism in general, this study
focuses on the individual evangelism in the charismatic
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churches in the Ghanaian milieu in particular. Moreover, the
study intends to add to the already existing works on the
trend of evangelistic history, growth strategies and
contributions to the church’s expansion process in Ghana.
Beside, the study may provide a form of scientific
information which could aid in further research works on the
topic in future.
1.5 METHODOLOGY
The methodology used for this research is the
survey method. It was used to gather information from
respondents per their opinions on personal evangelism and
its impact on church growth. Both qualitative and
quantitative methods were used. One hundred questioners were
sent out to various churches in the district. Interviews
were conducted for both the congregation and the Pastors of
different Pentecostal/Charismatic Churches in the Accra West
District, in Accra Metropolis, especially in the
International Central Gospel Churches (ICGC).
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Questionnaires were sent to students of the School of
Theology and Missions of the Central University College to
ascertain their views on the topic as Pastors and future
labourers of Christ. The Systematic Random Sampling method
was used in connection with the Churches and members who
were interviewed.
The Research Questions Of The Study Were:
1. Has Personal Evangelism really become unpopular
among charismatic churches?
2. Are Churches growing quantitatively based on the
effort of believers in personal evangelism?
3. How can the zeal of believers to embark on effective
Personal Evangelism be revived?
1.6 Delimitation
Due to the fact that getting to all the Churches in
the district can prove to be an impossible task, the study
was conducted as a case study of some International Central
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Gospel Churches as well as a couple of other Charismatic
Churches sampled in the Accra West District in the Greater
Accra Region and Kasoa in the Central Region to find out
evangelistic activities in these churches. Kasoa was chosen
as part of the due to its proximity to Accra and also its
rapid growth as a town. The scheduled interviews were
conducted with about six pastors in the district.
Questionnaires were sent to members of ICGC in the Accra
West District and other Charismatic Churches.
1.7 LIMITATION
1. Availability of time of the pastors to grant interviews
2. Limited time span for the interview did not allow for
comparison with what is prevalent in other cities and towns
outside Accra.
3. Retrieving questionnaire
1.8 LITERATURE REVIEW.
An overview of all the literature consulted is that
although some past and contemporary scholars have written at
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length on Evangelism in general, on the other hand, there is
scanty work done specifically on Personal Evangelism,
especially from among the Ghanaian academia. Literature
examined delineates various views on the topic. Some writers
concentrated on evangelism in the apostolic era, others
wrote on it in the Protestants and revivalists periods,
while some scholars wrote their observations on evangelism
in Ghana in the colonial period, whereas others focused on
Pentecostal/charismatic period and contemporary times. Some
Ghanaian writers, such as Dag Heward-Mills, Samuel D.
Agyeman-Duah, Bishop Charles Agyin-Asare and others have
written on Evangelism from the Ghanaian perspective.
In The Soul Winner, Charles Haddon Spurgeon, terms soul
winning as “that most royal employment”. He argued that the
most important work of every Christian is the saving of
souls, and that it is to be desired more than any other
work. His emphasis is that the increase of the kingdom is
more to be desired than the growth of a clan. To the author,
if the church is not increasing in membership, then the
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prayers of the people and their preaching may not be the
most powerful of to win the lost. Some of the important
topics Spurgeon dealt with in the Soul Winner are:
(i) What is it to win a soul?
(ii) God-ward and Man-ward qualities for soul winning.
(iii) How to win souls for Christ and
(iv) Saving souls: Our One Business.
In chapter eight, Spurgeon emphasized that for one to win
a soul; the soul winner must be full of the love of God and
be sure of his/ her salvation before attempting to witness
to somebody about Christ. To him, the passion and the
urgency of the evangelist must not be to call people to
abstain from wrong-doing, but to repent and turn to God for
the regeneration of their spirit. The preaching of the
gospel must end up in men renouncing their sins and running
to Christ for pardon. One may agree with Spurgeon on the
points raised concerning the urgency of preaching the gospel
for the salvation of the unsaved. If there is to be
regeneration of the sinner it will be by the preaching of
the gospel for the remission of sins and receiving of the
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‘new life’ in Christ. This is what guarantees true
repentance and salvation that leads to the growing of any
church. Though Spurgeon, somehow talks about personal
evangelism, he does not specifically mention why personal
evangelism has become unpopular among charismatic
Christians.
In The Evangelism Mandate (Recovering the Centrality of Gospel
Preaching), Larsen states that; “every Christian should be an
evangelist in this sense, and indeed there is mounting
evidence of evangelistic resurgence around the world”.
Quoting T.R Glover he agreed that witnessing is the whole
work of the church in the whole world throughout the whole
age. The book has three divisions. The first part deals
with Salvation from Sin, the second part deals with how one
is sent to Preach, and the third part deals with the
Strategy for Evangelism. Larsen treats the Priority of
Evangelism in part 1 (Salvation from Sin) which included the
Theology of Conversion and the Psychology of Conversion. He
asserts that every list of Christian priorities must include
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evangelism, stressing that the chief end of every man is to
know God and glorify Him. The means by which all men will
know God is through the preaching of the Gospel by those who
have been saved. Just as the Lord said to His covenant
children ‘You are my witnesses’, (Isaiah 43:10) so must the
Christians be. According to Larsen, every true conversion
must lead one to faith in Christ Jesus who brings salvation
to all men. Therefore any man who is truly converted will
seek for God in the assembly of His people.
In the part 2 Larsen dealing with the Sent to Preach traced the
ancestry of evangelistic preaching form the Old Testament
through the Gospels to the Acts of the Apostles and agrees
with Carlyle when he asked:
How did Christianity rise and spread? Was it by
institutions and establishments and well-arranged
systems of mechanism? No! It arose by mystic
depths of Man’s soul; and was spread by the
preaching of the “Word of life”, by simple,
altogether natural and individual efforts; and
flew, like fire, from heart to heart...” (As cited
in “Signs of the Times” in Critical and Miscellaneous
Essays, 1949).
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If Christianity grew through individual effort, then
the Church of today can grow through the effort of ordinary
people who are daring and passionate in sharing their faith
with non believers. In part 3 Larsen deals with the Strategy
for Evangelism stressing in chapter 10, the role and place
of the Holy Spirit in every evangelistic endeavour. He
emphasises that the Holy Spirit is the one who convicts one
of sin which leads to repentance and conversion. Without the
Holy Spirit, no one can win anybody to Christ. The Holy
Spirit gives the power for witness and performs the miracle
of regeneration in the heart of a person. To him, just as
the Holy Spirit enabled the early church to evangelise and
grew the Church, so the evangelist of today should be full
of the Holy Spirit in order to be an effective soul-winner.
On personal evangelism, he states that it has been an
essential component of Christian service. Larsen agrees with
Stanley Jones that the vast majority of Christians are not
committed to evangelism. One may agree with Larsen when he
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states that; “the days when we conducted seminars in
personal soul-winning have faded, and the books such as L.R.
Scarborough’s With Christ after the Lost or R. A. Torrey’s How to
bring Men to Christ or John R. Rice’s The Soul Winners Fire are not as
popular now as they once were”. In Ghana, it is doubtful of
many Christians or pastors have read Heward-Mills’ book: Win
the Lost at all Cost. The lost of interest in personal evangelism
is echoed by Osborn (1963.ed, 94) that while the traditional
churches are losing members, a sect was growing consistently
due to their emphasis on personal evangelism.
In Evangelism and Missions (2007), Dag Heward-Mills’
passion for souls and the drive for soul winning and church
planting are seen through it. Stressing the importance of
evangelism, Heward-Mills reiterates what Torreys and others
said earlier. He concludes that any church that lacks the
passion of evangelism is losing its focus and core mandate.
To him, every Christian has been called first and foremost
to be an instrument through which God can reconcile the
world unto Himself. Being passionate about Soul winning,
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Heward Mills challenges pastors to be seriously involved in
soul winning if they want their churches to grow. In the
second chapter of the book, he emphasized on the need to
focus on Evangelism for Church growth as he states; “A good
pastor is the one who seeks and saves the lost and the
ultimate goal of every minister is to win the lost to
Christ” (Heward-Mills, 2007, 9). Thus, basing his belief on
the Scriptures of 1 Timothy 1:15 which says “Christ Jesus
came to the world to save those who are sinners”
Heward-Mills is of the opinion that many pastors are
just polishing “old coins” instead of looking out for “new
ones”. This is evident in the movement of people from one
church to the other without real conversion. He points out
that there is a vast field of harvest that is ripe;
Christians should therefore move into action and stop
dealing with those who are already save in the church. One
may agree with him entirely on his call on the church to
emphasize on evangelism (going out of the church to win
souls) as the right direction, but then we should not lose
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sight of the fact that there are so many people in the
church who are still not born-again. Though Heward-Mills
dealt with evangelism in general, he seems to have touched
more on personal evangelism from a Ghanaian theologian’s
perspective.
In Evangelism Crusade Planning & Church Planting, though Bishop
Agyin-Asare’s concentration is on using crusades to win
souls for Christ, the crucial importance of personal
evangelism in church planting is not left out in the book.
He treats the topic by saying that the best way to start a
church is with new believers that one has won through
personal evangelism, and has assembled them into a bible
study or cell group. He furthermore states that the group
can mature, and transformed into a church through ongoing
process of evangelism. Moreover, without losing sight of the
diversities of evangelism’s approaches, with much buoyancy,
Agyin-Asare asserts that other forms of personal evangelism
that boost church planting include house-to-house
witnessing, community dawn preaching, marketplace
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evangelism, street preaching, social service and many
others. Though he sees the internet and the mass media as
good tools for evangelism, he remarks the challenges
associated with it when it comes to congregating the people
to form a church.
Furthermore, his awareness of most Christians’
difficulties in undertaking personal evangelism has led him
to give insightful tips on one-on-one evangelism and
systematic presentation of the gospel to unbelievers, in
order to help both neophytes and veteran soul-winners to
effectively engage in the act. Though Bishop Agyin-Asare
does not specifically devote the entire book on personal
evangelism, his chapter on it is invaluable information on
the subject, and therefore confirms the core importance of
personal evangelism in church planting and in its growth.
In A Call to Effective evangelism, being alarmed of
contemporary Christians’ preoccupation with their personal
prosperity, breakthroughs and miracles, Agyeman-Duah asserts
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that peoples’ focus are shifted away from carrying out the
salvation message that Jesus Christ has entrusted to all
christians by way of effective personal evangelism.
Without losing sight of the numerous distractions that
modern day christians are faced with on daily bases,
Agyeman-Duah advocates that christians must make conscious
efforts in an urgent manner to carry out the command of
Jesus Christ if we ever plan to do anything for Him and His
kingdom, for procrastination will make us to lose our
heavenly blessings attached to obeying the great commission
in Matthew 28:19.
In a scholarly manner, Agyeman-Duah has divided his
book into eleven chapters. The first chapter deals with
soul-winning. He has carefully defined what evangelism is
about, the qualities of the soul-winner, meditative
questions and the types of evangelism. In the second
chapter, Agyeman-Duah’s awareness of shallow Christians, has
led him to deal with how to become a world-class Christian.
The third chapter talk about how to guide a conversation
toward Jesus. In the chapter, his knowledge of peoples’
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inability to lead conversation that will finally bring
people to Christ led him to treat a step by step approach
that will help Christians or soul-winners to arrive at that
objective. In the chapter four, he alerts Christians on
possible hindrances or barriers in witnessing. Chapter five
gives seven reasons why Christians should devote themselves
to evangelism. He emphasizes that the Christian’s life-motto
is: “one way! One job” that is, the one way is Jesus, and
the one job is soul-winning. He enumerates the various
reasons and the Christian blessings that are associated with
one’s devotion to evangelism. In chapter six, he gives very
crucial practical tips in evangelism that will help soul-
winners to convert unbelievers to Christ with ease. Four
techniques of presenting the Gospel are illustrated in the
chapter seven in order to help the soul-winner to lead
people to Christ in 20-30 minutes, so as to avoid boredom.
In the chapter eight, Agyeman-Duah alerts soul-winners
of some questions and excuses that they are likely to face
in the course of evangelism, but then he provides some ways
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to handle them. To enable the soul-winner to help the new
believer to become sure of his or her salvation, he treats
assurance of salvation goal in chapter nine. The last but
one chapter concentrates on how to establish new-believer in
basic Christian doctrines through follow-up. And finally, in
the eleventh chapter, Agyeman-Duah carefully leads the soul-
winner to a proper understanding of Jesus’ example of a
discipleship ministry. It is clearly observed that among all
the literatures consulted from local writers, it is Agyeman-
Duah who systematically teaches the soul-winner how to win
souls for Christ without sweat through personal evangelism.
His approach to the topic clearly shows his passion for the
lost. He also sees personal evangelism as the key to
effective church growth.
1.9 ORGANIZATION OF THE WORK:
The first chapter focuses on the background of the
study: the introduction, the statement of the problem, the
objective, the relevance of the study, methodology and
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hypothesis, the scope and the limitations. The second
chapter dealt with the New Testament meaning of evangelism,
overview on Biblical foundations for evangelism, the
approaches of some Ghanaian Pentecostal and Charismatic
Churches on evangelism. Moreover, the role of Personal
Evangelism in church growth, the role of the Holy Spirit in
Evangelism, Follow-up and Discipleship are examined in this
chapter. In the third chapter, the methodology adopted for
the study is presented and the fourth chapter discusses the
findings and data analysis. Chapter five presents the
summary, conclusion and recommendation.
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CHAPTER TWO
PERSONAL EVANGELISM
2.1 Introduction
Throughout church history, (from the days of the
days of the apostles till date), the Lord has anointed
individuals who have been examples of passionate evangelism
with courage and integrity. Even though these ones have not
been faultless in their desire to see the lost saved through
the gospel, they have provided basis to carry on the gospel
passionately and has been examples to their own and
succeeding generations. They have thought and shown how
evangelism can be done in a biblical manner. Their zeal was
to see the Master’s job done and done well. Response to
Christ calls, to go and make disciples, challenged them not
to settle for anything less than what God has called them to
do. We cannot but to follow them and share the gospel with a
lost world.
2.2 The New Testament Meaning of Evangelism:
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In Matt 4:19, Jesus introducing the assignment and
purpose of calling the disciples said “Follow Me, and I will
make you fishers of men” (c f Matt. 4:19). The assignment
was that they must go out and search for men just as the
fishermen goes out to fish at sea. The world is the sea, and
the men in the world are the fishes. This is the heartbeat
of God; to see that all men will come to the saving
knowledge of salvation through Jesus Christ. This is essence
of evangelism.
Even though the term evangelism is not mentioned in the
New Testament, it comes from the Greek word “euvaggeli,zw”
which means “I preach the good news" (Bible Works.6, UBS
Greek Dictionary). According to Green (1970, 56), “euvagge,lion,
meaning good news or gospel, was a word in the Greek world to
announce victory or to express gratitude for victory, though the
term had wider applications denoting glad tidings”. The good news
is that Jesus has overcome the devil in order to redeem man unto
God. Also “euvaggelisth,j” meaning an evangelist refers to
one who preaches the good news. The Apostle Paul telling
Timothy to do the work of an evangelist denotes, “he must
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preach the good news” (2nd Tim.4:5). Another Greek word
which is link to evangelism is “khru,ssw”; to proclaim,
make known or preach. The good news of the kingdom must be
proclaimed for all to hear (Matt.4:23). One may not
necessarily be a preacher to proclaim the good news, he may
be a witness. According to Warren (1976, 65), “those
ordinary simple Christians who were scattered after the
death of Stephen were certainly not preachers in any
accepted sense of the word. They told about Jesus”. Acts
1:8 says …ye shall be witnesses unto me…” Another word
“marture,w” means to bear witness or testify, and this is
link to the gospel (ibid). The believer has to testify of
the things he/she has seen and heard from the Lord (Luke
24:48).
2.3 Foundation of Biblical (New Testament) Evangelism:
Evangelism (preaching of the good news), is based on
the Gospel of Jesus Christ. The Gospel of Jesus Christ is
made up of the Birth, Death and Resurrection as stated in
1st Cor. 15:3-4. The purpose of evangelism is to proclaim
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the Good News to all people leading them to Christ.
According to Coleman, “The good news is that, God himself has
personally intervened in human history through the mighty
conquest of Jesus Christ (see John 3:16). Making this fact known
is evangelism.” Bashan (1980, 222) added that “biblical
evangelism has the purpose of leading sinners to accept
Christ as their own Savior, preaching that Jesus is our only
Savior who died on the cross to forgive our sins and that we
are to wait upon the Lord serving Him in our daily lives”.
In Jesus’ own words to explain the purpose of His coming to
the earth He said, “Today salvation has come to this house,
because he, too, is a son of Abraham. As stated in the
gospel, “For the Son of Man has come to seek and to save
that which was lost’’ (Luke 19:10). This was the mission of
Jesus while on earth and it must be the mission of the
Church. Johnson (2009, 1), on Christian evangelism states;
“Notice that the focus of the mission of Jesus was
clearly on lost souls. However, this emphasis on
lost souls is sometimes waning in our churches
today. In the wake of the discipleship movement,
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our churches are now moving toward an emphasis on
spiritual disciplines. It may be that the priority
of Jesus’ example, as well as His evangelistic
mandate for the church, has been downgraded to
compete with other spiritual disciplines, such as
journaling, and silence and solicitude.”
Evangelism therefore has its foundation in the Person
of Christ and what He has done for the world; saving the
world from the power of sin and reconciling man to God. This
is the message of the Great Commission which must be carried
to the entire world before the second coming of Christ
(Matt. 24:14).
2.4 Evangelistic Approaches of Some Ghanaian Pentecostal/
Charismatic Churches:
An article by Allan Anderson of the Centre for Missiology
and World Christianity states that, “From its beginning, the
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Pentecostal movement was characterized by an emphasis on
Evangelistic outreach, and Pentecostal mission strategy
placed evangelism as its highest priority. To them,
evangelism meant to go out and reach the ‘lost’ for Christ
in the power of the Holy Spirit” (Anderson, Evangelism and the
Growth of Pentecostalism In Africa). The Ghanaian Pentecostals are
no exception of the characteristics described above. Since
its birth, the church has placed evangelism at the top of
its priority as a means of its mission in reaching the non-
christians. According to Koduah (2004, 57), “the combine
efforts of the mainline and the Pentecostal churches led to
aggressive evangelizing which won many people to Christ.” In
respect to the Ghanaian Pentecostal Missiology, Larbi (2004)
is also of the opinion that there is no essential difference
between the Classical Pentecostals and the Neo-Pentecostals.
They are all following after the New Testament pattern of
evangelism and the primal understanding of spirit-force.
Below are some various types of evangelism styles of some of
the Classical and Neo-Pentecostals in Ghana.
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2.4.1 The Classical Pentecostal (Church of Pentecost, Christ
Apostolic Church and the Apostolic Church of Ghana) Style of
Evangelism.
The birth of Pentecostalism in Ghana can be traced to
the pioneering work of Peter Anim who is seen as the father
of Pentecostalism in Ghana (1890-1984). According to Larbi,
(2001, 99), eventhough Anim was a Presbyterian, he was
influenced by The Sword of the Spirit, a religious periodic which
was in circulation in the country, edited by Pastor A. Clark
of the Faith Tabernacle Ministry. This led to his survering
relationship with the parent Church and forming a branch of
the church in Ghana. Out of Anim’s organization emerged
three of the four leading classical Pentecostal churches in
the country: the Christ Apostolic, the Church of Pentecost,
and the Apostolic Church (Ibid 69). Larbi says there were
“great stirings” or “renewal movements” in Ghana that
coloured the face of Christianity and usshered in new
Christian spirituality. These movements can be traced to the
periods :1900-1970 and 1970-1990.(Ibid 57).
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Even though the emergence of Charismatic’s (Neo-
Pentecostalism) initially posed a challenge to the Classical
Pentecostals due to their Liberation theology which seemed
appealing to the society, Larbi is of the view that “the
Classical Pentecostals have been able to sustain their
numerical growth partly because of their strong sense of
mission, their assertiveness in evangelism, their fervent
prayer in support of their primal mission, evangelism, and
their continues appeal to the primal aspirations in their
evangelistic strategy” (ibid. 428). In the words of Saayman
(1993, 32,51 ), “ Pentecostal churches all over the world
were missionary by nature, and the dichotomy between
‘church’ and ‘missiom’ that for long plagued other
Christian churches did not exist. This ‘central missiology
thrust’ was clearly a ‘strong point in Pentecostalism’ and
central to its existence.” This was what has help the
classical Pentecostals to still grow irrespective of the
challenge poised by the neo-Pentecostals.
32
One of the indigenous Pentecostal Churches which is
flourishing in Ghana is the Church of Pentecost (CoP). It
was started by James McKeon; a missionary sent to assist
Peter Anim who has then affiliated to the UK Apostolic
Church. He arrived in Ghana on March 2nd 1937 but later
broke relationship with Peter Anim due to some doctrinal
misunderstandings (Ibid 108-110). This separation occurred
in 1952 and led Anim to form the Christ Apostolic Church
while McKeon formed the Gold Coast Apostolic Church which
later became the Church of Pentecost in 1962 (ibid 110-111).
The evangelistic strategy of the Church of Pentecost is used
in this study to represent that of the three Classical
Pentecostals. This is because since these all came from the
same source, there are just some little differences, and
wherever these differences are in their operations, it will
be highlighted.
At its early stages, the CoP was aggressive in its
evangelistic drive and had various means of evangelism. For
example, it has a Witness Movement which propagates the
33
gospel which was formed as late as 1940 as a Young People’s
Movement (Larbi 200, 183). Its main aim is to mobilize and
train the youths for evangelism. In the Paper Presented at
the West Africa Consultation of Edinburgh 2010 at the Akrofi-Christaller
Institute of Theology, Mission and Culture; Asamoah-Gyadu (2009)
stated; “The CoP has very rigorous evangelistic programmes
in both urban and rural Ghana. The CoP Witness Movement, the
Pentecost Students’ Association (PENSA) and the Women’s
Fellowship are all evangelistic groups that target specific
constituencies for mission.”
One of the ways in which Pentecostals carry the gospel to
the non Christians is through the sharing of testimonies. It
plays an important role in the evangelistic activities of
the church. According to Asamoah-Gyadu, “The testimonies of
life-changing encounters with God that participants are
prepared to share, accounts in large measure for the success
of Pentecostalism in Christian mission”. He quoted Cox
recounting his experience with Pentecostals even as a
researcher and states:
34
I rarely had any trouble getting Pentecostals to
tell me about their faith. They talk about it at
the slightest provocation…. Part of what made my
work so easy and enjoyable is that Pentecostals
tend to be very happy about their faith and they
want you to share that happiness. (As cited in The
Promise is for you and your Children: Pentecostal Spirituality,
Mission and Discipleship in Africa).
This is evident in the life of CoP which has a specific
group task for the witnessing of the gospel as ordered by
Jesus in Acts 1:8.
Another of the type of evangelism used by the Church of
Pentecost (Classical Pentecostals) is Religious Conventions. The
convention serves two purposes. First, it is a means of
strengthen the members of the church in their faith, and
secondly as a means of winning souls to the faith. It has
been part of the evangelistic drives of the CoP. According
to Larbi (2001, 177), “Regular evangelistic campaigns
characterized the early days of McKeon’s organization.”
35
Some of these campaigns were in the form of conventions.
Through the conventions many were won to the faith as new
converts.” Conventions still play an important role in the
life of Pentecostals in Ghana. These are usually held on
Easter season in the districts and regional centres.
Evangelistic Crusade is another way of evangelizing to
the non-christians. These have been used as a means of
propagating the gospel from the Day of Pentecost in Acts 2.
During an evangelistic crusade, many people are gathered at
a particular place and preached to. This is like what
happened in the account of Luke in Acts. According to
Schnabel (2004, 404), the first evangelistic sermon in in
the book of Acts was preached on the Day of Pentecost. “The
Pentecost pilgrims are shaken when Peter explain that Jesus,
who had been crucified, was the Messiah, the promised son of
David, that he rose from the dead and that he is the Lord
who has poured out the Spirit of the last days.” What took
place on the day of Pentecost even though cannot be said to
be an evangelistic crusade in the real sesne because it was
36
not planned ahead of time, but it can be likened to an
Evangelistic Crusade because there were a number of people
gathered at one place and the Apostle Peter preached to
them.
Prayer has been an integral part of the Church from her
birth. Schnabel (2004, 415), commenting on the importance of
prayer in connection with evangelism, under the topic
Priotities and Convictions of the Jerusalem Apostles stated: “Prayer did
not initiate the mission of the disciples, it is not the
primary pressupposition of their mission, but it is
mentioned at key points in the history and missionary work
of the early Church”. Furthermore, he by pointed out events
when prayer was part of their missionary approach as
follows:
(1) Before the feast of Pentecost the followers of
Jesus wait for the fulfilment of Jesus’ promise of
the Sprit while praying (Acts 1:14). (2)The
disciples pray during the election of the twelth
apostle (Acts 1:24-25) (3) prayer as part of the
fundamental priorities of the leadership of the
37
church (Acts6:4). (4) The Samaria mission was
accompanied by prayer for the recepton of the Holy
Sprit (Acts 8:15). (5) The conversion of Paul of
Tarsus is linked to prayer (Acts9:11).
(6) The reaction of the Jerusalem church to
external pressure and God’s intervention is prayer
(Acts 4:23-31).
In furthering his point he agrees that “the community
of believers who are united in prayer form the place where
salvation in history is interpreted. The church that prays
is the location where the sacred Scriptures are interpreted,
where Christians “recognise the structural congruence of
the history of the church with Israel’s prophecy and with
Jesus’ history, thus being under the guidiance of God, the
Creator, the Lord of History.” The classical Pentecostal’s
have Prayer and Retreat centres as a means of winning souls into
the church.
Whereas it is agreed by scholars that the Neo-
Pentecostals benefitted from the mainline churches, the same
38
cannot be said of the Classical Pentecostals. Rather they
emphasied on the evangelism and the reliance of the Holy
Spirit and was seen as making less contributions to social
activities and theological training. Even though this became
a source of criticzing them; Koduah (2004, 55) is of the
opinion that in order not for the Pentecostal churches to
loose focus, “Rather they should remain focused by
continually emphasizing evangelism and reliance on the Holy
Spirit so that evangelism and reliance on the Holy are not
sacrificed on the altar of formal theological training and
social action.” Even though the author agrees that
Pentecostals won many of the converts from African
Traditional Religion, he is aware of the fact that some of
their converts also came from the mainline churches seeking
fresh touch of the Spirit (Ibid 57).
2.4.2 The Birth of Charismatic (Neo-Pentecostal) in Ghana
and their Style of Evangelism
Out of the two periods (1900-1970 and 1970-1990) came
the Mainline Evangelical Pentecostal movement which gave
39
birth to the Neo-Pentecostal movement popularly referred to
as the Charismatic movement in Ghana in 1970’s. During this
period, the revivals led to the formation of various non-
denominational evangelistic associations. Kingsley Larbi
agrees with Dovlo that “the evangelical fellowships existing
in the country at the time around or before the 1970’s were
the initial source of membership for the Neo-Pentecostal
churches” (as cited in E. Dovlo 1992. “ Comparative Overview of
Independent and Charismtic Ministries” Trinity Journal of Church and Theology,
60). Thus the Charismatic Movement profitted from the
mainline churches in terms of the huge numbers that flocked
to these movements.
Even though Larbi agreed with Dovlo, yet his interview
later with Obeng-Darko proved otherwise with this
statement: “the concept of personal salvation and personal
evangelism was emphasised in the early c.a1970 to1978 (ibid
296). The era of evangelism stressed on personal and
collective evangelization of non Christians.” This led to
many young men and women winning others for Christ. The
challenge here is whether that same passion and zeal is
40
still at work in the churches today. Winning others for
Christ, especially friends became a major preoccupation for
students who were attending the Scripture Unions in their
respective schools. This agrees with what Weerasingha (2005,
3) said: “winning of souls, sharing his faith, talking about
Christ and creating opportunities to do so has not been the
obsession of the Christian. But this must be the passion of
every Christian.”
The passion for souls and the emphasis on Personal
Evangelism was what increased the membership of
International Central Gospel Church within a short time at
the Baden Powel Memorial Hall. According to Larbi (2001,
338)
“I C G C which was started in 1984 by only twenty
young people with Otabil as its leader grew in
membership in 1987 within one week from seven-
hundred (700) to one thousand-five hundred (1500)
because of the emphasis on personal evangelism
code-named “house to house”.
41
The emphasis on evangelism continued into 1987
after the church had started running two services
every Sunday. Those attending the second service
would conduct a house to house coordinated
evangelism programme beforehand. Those attending
the first would conduct a similar exercise
afterwards. Through such methods, in April 1987
the church increased its membership from700 to
1500 in a week”.
The above quotation shows that I C G C laid much
emphasis on Personal Evangelism at its early stages. As a
result, it grew faster within a short period. As to whether
the Church still lays emphasis on Personal Evangelism for
its growth is one of the purposes of this study. The
dramatic growth of I C G C in 1987 within a week was as the
result of the motivation to win the lost at all cost.
According to Weerasingha (2005), motivation is very
important if we are to get every church member involved in
soul winning. He says that when we refer to motivation in
evangelism, we mean moving into action to win the lost. The
Christian must be motivated to go out and win the world to
42
Christ. Because it will help people to practise what has
been taught at church and making sure evangelism becomes
part of the individual Christian’s main activity.
Again, in the words of Larbi’s “historical records
about the major charismatic movements of the 70s and the 80s
all stressed on personal and collective evangelization of
non-Christians. That is, the concept of personal salvation
and personal evangelism were their priority. In other words,
they all used person to person or door to door evangelism,
(ibid 296). Another type of evangelism that is use by
charismatic churches is Evangelistic Crusade. On this style,
Bishop Agyin-Asare (2009, 12) said that when he was called
by God in 1983, he started holding mass evangelism crusades
when he was as young as twenty-one years. It has been used
by many of the charismatic churches as a way of planting
churches and winning souls into the church. During these
crusades, the multitude is reached by the word of God and
many people usually give their lives to Christ. The
evangelistic crusade of Agyin-Asare has taken him throughout
43
the world and in many places; signs and wonders have
accompanied the gospel. Pages 120-128 of his book are full
of testimonies from people having been healed by Jesus
Christ, with the cover back page showing multitudes in his
tour of Asia and Europe.
Dag Heward-Mills also has an effective evangelistic crusade
named “Healing Jesus Crusade”. It has been held in many places in
Ghana both towns and villages. The crusades have been used
as a means of planting new churches and also strengthening
existing ones.
Another type of evangelistic approach of the
charismatic is the “Special Programmes”. These are specialised
programmes of various charismatic churches which aim at
winning people to Christ. The I C G C have programmes like
“The Greater Works Conference (July), The Destiny Summit
(October) and the Crossover Services on December 31 of every
year. The Lighthouse Chapel also have various kinds of
specialised programmes spanning from January to December in
every year. Other Charismatic churches like Word Miracle
Church International, Christian Action Faith, Fountain Gate
44
Chapel, and Kingdom Power Family International have one form
of special programme or the other which aims at winning
souls and strengthening the members of the church.
2.5 Personal Evangelism:
According to Barrette, (2004, 721) Personal Evangelism
“sometimes referred to as "one to one" or "personal work", is a
kind of evangelism when one Christian evangelizes to
typically one non-Christian, or only a few non-Christians,
in a private manner. This was the style of Jesus when He was
on the earth. He called the disciples one by one and His
disciples also called others to Him (John 1:40-47). Kim
(2000, 1) sees Personal Evangelism as one of the methods
Jesus used and states;
“We should not neglect any of the methods Jesus and
his disciples used in their day. The characteristics
and advantages of preaching the gospel to
individuals are that evangelists get to meet with
the individuals face to face and thus develop a more
45
intimate relationship with them. Preaching the
gospel to individuals has been found to be more
effective than preaching to the crowds in leading
people to the Lord and contributes more to church
growth in the long run.”
One of the effective ways of reaching people for the Kingdom
of God is through Personal Evangelism. This occurred in the
New Testament following persecution in Jerusalem. The
disciples, except for the apostles, were scattered and
evangelized everywhere throughout the land. In recent times,
many have been encouraged to go out individually to "win
souls," and a number of churches have concentrated on
personal evangelism in connection with visitation,
contacting and talking to people in their homes ( www.the -
highway.com). The study seeks to find out how efficient and
successful have personal evangelism been in the charismatic
churches.
In the words of Burroughs (1934), personal evangelism is
"winning to Christ by a proclamation of the evangel, the good
46
news of Christ. Its main aim is to lead the sinner to Christ
for the salvation of the soul so that he/she can become a part
of the Church which is the body of Christ”. Personal
evangelism has the advantage of being direct and personal,
establishing a personal relationship with each other. A
Christian’s daily task is to share the Good News with
friends and family members who come around him/her. It is a
way of personally witnessing to a person about Christ.
Personal evangelism, therefore, refers to a Christian trying
to help someone else get saved by accepting Christ as
his/her savior by faith. Kim (2000) asserts that the
ministry of Jesus involved meeting people “one on one” and
calling them to become His disciples. Those who met Jesus
personally became evangelists themselves, proclaimed God's
Word, and expanded the church. This means that Personal
Evangelism can be an effective way to ensure Church growth
both quantitatively and qualitatively.
2.5.1 Approaches to Personal Evangelism
47
Every concept or idea must have a proper mode of
implementation and approach. It may also have some
challenges. One of the challenges of personal evangelism is
to really get to know people and to present the gospel to
them where they are. Because in personal evangelism, you do
not wait for the person to come to you, you go where they
are. Martin (1978), dealing with the approach to personal
evangelism said;
“The most common and perhaps the most effective
biblical method of evangelism is the sharing of
the Good News on a person-to-person basis as we
come in contact with others. Sometimes just being
a friend or listening to another person’s troubles
becomes a point of contact. It is usually best not
to pounce upon a prospect and start off on him. It
is best to wait for an opportunity to open. Some
think we should give the unbeliever a “believe-or-
be-damned” ultimatum, but witnessing is relating
to persons, and people have feelings. We need to
48
take their feelings into consideration”, (as cited in
Methods of Evangelism volume 13 no. 4).
The Christian soul winner must see the non-christian in the
light of God’s word. The depravity of humanity must be
explained to him/her. According to Parker (1961, 59), “When
the gospel brings people to see themselves in the light of
God's law and holiness, they realize how short they have
fallen from His glory”.
In the Soul Winner, Spurgeon (1995, 21-22) explains soul-
winning as “instructing a man that he may know the truth of
God”, is not a hype, emotionalism, or trickery of any kind.
Rather, it is setting forth its reasoned order those aspects
of the gospel that one must believe in order to be saved.
The content of the gospel cannot be changed; it must be
presented in the context of man’s sinful and lost condition
as the solution and in a way that forcefully impresses upon
the hearer the great need to be born again. This leads to
conviction of sin, simple faith in Christ, unfeigned
49
repentance from sin, real change of life, true prayer, and a
willingness to obey the Lord’s commandments. When the
gospel is presented with love and compassion to the unsaved
person, the resulted will be a regenerated soul. It is
important that the preacher does not hurriedly walk people
through the gospel but to take time and make sure one in
convince by the Holy Spirit in accepting Christ as the Lord
and Savior.
2.5.2 Jesus’ Style of Personal Evangelism
The mission of Jesus to the world was that of soul
winning. He was a soul winner who not only preached to the
multitude but also had time to go to one person at a time
like Zacchaeus and the Samaritan woman. As stated earlier
there are many styles or kinds of evangelism. Jesus the
Master evangelist used various kinds of approach to get to
His audience. One of His styles was to personally, “one to
one” talk to people about the kingdom of God. Jesus reached
out to an uninterested generation by becoming a caring soul
50
winner. Jesus stepping into Simon Peter’s boat got Him into
“Peter’s world.” The first step in making a difference in a
person’s life is to get into his or her world. On the
shore, Jesus was standing; but in the boat, He was sitting
down. That means Jesus was not in a hurry as seen in Luke
5:3.” In the opinion of Martin (1978), the personal
evangelism approach of Jesus can be seen by observing the
thirty-five personal interviews of Jesus as recorded in the
Gospels. One of these interviews can be seen in John 4:5-42.
In this section the study examines few of His
encounters with people in the Gospels: Firstly, the calling
of the disciples was the first step in the implementation
process of the establishment of the Kingdom of God. The
disciples were called one after the other by Jesus. In John
1:39-42 Jesus called the first disciples which included
Andrew, he later went away and testified to Simon his
brother and he also became a disciple of Jesus. In verse 42,
He found Philip and called him; Philip later found Nathaniel
and also called him to Jesus. They all became His
51
disciples who later preached the gospel to the nations.
Jesus personally met people individually and called them to
become His disciples. Secondly, a tax collector, Zacchaeus
caught the attention of Jesus as seen in Luke 19:2-5 and it
led to his repentance and confession. Thirdly, in John 4:7-
42 Jesus had an encounter with a Samaritan woman. The
discussion led to the woman recognizing Jesus as the Messiah
who has been promised. The revelation of the woman’s past by
Jesus led her to run to the city amidst shouting that she
has seen the Messiah. The whole city later came with her to
the scene to see this Man who has revealed the past. Jesus
had a personal encounter with her alone and the woman later
became witness who turned the city on with her testimony.
In the words of Kim (2000), those who met Jesus
personally became evangelists themselves, proclaimed God's
Word, and expanded the church; they followed the examples of
Jesus. Personal evangelism was a practice of the early
christians. As part of their evangelism style, they went
52
from house to house preaching the Word of God as recorded in
Acts 5:42. They witnessed to the crowd and also had time
with individuals on personal levels. This is shown in the
encounter of Philip and the Ethiopian eunuch. God pulled
him out from the success of miracles in the crowd in Samaria
to attend to a single person. The encounter led to the
eunuch accepting Christ as Lord and been baptized
immediately (Acts 8: 26-40).
2.5.3 Paul’s Style of Personal Evangelism
The book of Acts handles the accounts of personal
evangelism of Paul. During the first missionary journey, he
witnessed to the proconsul of that region and he came to
know Christ on the island of Paphos (Acts 13:6-13). On his
second missionary journey, following the direction and the
vision of the Holy Spirit, he went to Philippi, the first
city in Macedonia province (Acts 16:12). And while looking
for a place of prayer on the Sabbath, he met a woman named
Lydia and evangelized to her. Through that encounter she
53
and her whole family repented and were baptized (Acts 16:13-
15). At another time, he and Silas were beaten and thrown
into prison because they casted out a demon from a slave
girl. They ministered to her personally (Acts 16:18-23). The
salvation of the girl led to the prison guard asking how he
can be saved. The encounter with the prison guard led to the
salvation of the whole family (Acts16: 18-33).
During his third missionary journey in Corinth, Paul
evangelized to Aquila and Priscilla, who shared his
occupation of tent making (Acts 18: 13). This led to them
becoming co-workers with Paul in the city of Corinth. A
Christian therefore should be able to make friends with his
fellow workers and evangelize them in a friendly way. At
Caesarea when he was imprisoned, Paul did not only testify
to his faith publicly but also to individuals in need of
Christ. According to Larsen (1992, 55), Paul rejoiced seeing
individuals converted to the Savior, and he did not abandon
them. In his entire missionary journey, he preached the
gospel with the crowd as well individuals. Paul’s approach
to soul winning was seen in Acts 20:20 when he said, “How I
54
shrank not from declaring unto you anything that was
profitable, and teaching you publicly, and from house to
house”. His evangelism was passionate and a combination of
variety of methods.
Two things prove how Paul deemed personal evangelism as
important. (1) He reminded the believers in Ephesus that he
had preached all things that would be helpful to them and
had taught them "publicly" and "from house to house" (Acts
2:20). This means not only was he satisfied with preaching
the Gospel in a great scale, publicly, but also that he went
house to house to evangelize individually. (2) Paul
testifies to the Colossians that it was his desire to
admonish everyone and teach them with all wisdom (Col.
1:28). Larsen (1992) sees Paul as dealing with ninety-nine
different persons and mentioned their names his epistles.
And that showed his deep concern for individuals. Among
those individuals Paul evangelized were Felix, the Roman
governor, and his Jewish wife Drusilla. Before Felix, Paul
talked about righteousness, self-control, and the coming
55
judgment and made initiative for his evangelism (Acts 24:24-
25). According to the last part of Acts, Paul was put in a
guarded house in Rome. There he accepted everyone who
visited him and shared the Gospel with that person (Acts
28:30-31). Paul's evangelism shows how important it is for a
Christian to make a priority of proclaiming the Gospel of
Christ. Time to time there may be some hindrance and
opposition but when evangelizing according to God's will,
even those oppositions become certainly good opportunities
for evangelism. Throughout his epistles Paul explains that
proclaiming the Gospel was his calling and that he executed
his work of personal evangelism faithfully (Acts 20:24).
2.6 The Role of the Holy Spirit in Personal Evangelism
Through the work of the Holy Spirit disciples are made.
The book of Acts is all about the Acts of the Apostles that
Jesus continued to do through the Holy Spirit. Jesus advised
the disciples to stay in Jerusalem until they are empowered
for witness (Luke 24:48, Acts 1:8). It is important to note
56
that after Jesus ascended to the throne of God to sit at the
right hand of the Father in heaven, He also sent His Holy
Spirit to be with His disciples. Through the Holy Spirit,
Peter, who was once a coward who betrayed Jesus and ran
away, stood up to preach to thousands of people on the day
of Pentecost (Acts 2:41). On that day, Jesus began to use
the believers to continue His work through the Holy Spirit.
Within days and certainly weeks, the work of the Holy Spirit
done through the apostles and the other disciples of Jesus
added thousands of people to the Church. It was the Holy
Spirit who anointed and empowered believers to preach the
Gospel and make disciples with boldness. Philip who was
evangelizing in Samaria with the power of God heard the
voice of the Holy Spirit and felt the calling to go to Gaza
where there were not many people (Acts 8:26). He was led to
the Ethiopian eunuch, and after some discussion, through the
Holy Spirit the eunuch was converted to the Christian faith
(Acts 8:29).
Dr. Prakash Yesudian (2001, 254) quotes Ramchandran Rajkumar
as saying that “Power, love, wisdom and boldness all come
57
from the Holy Spirit. When we depend on Him, He enables us
to be witnesses for Christ.”
Likewise, the work of the Holy Spirit continues to be
accomplished through the lives of believers around the
world. Soul-Winners in contemporary times need the Holy
Spirit in order do effective evangelism. The disciples of
Jesus were commanded to wait in Jerusalem to receive the
Holy Spirit. They were told that the Holy Spirit would come
upon them and baptize them with power to be witnesses in
Jerusalem, in Judea and Samaria, and to the ends of the
earth. Jesus commanded them that they should wait until they
received the Holy Spirit, because they could not do the work
of God without Him. If they needed Him then, Soul-Winners
certainly need Him now more than ever. Evangelism is
actually the work of the Holy Spirit, it is His compassion,
it is His will that none should perish, it is His command to
go, it is His Word (message) being preached, it is His call
(invitation) to the lost, it is His responsibility to
convict, and it is His promise to save (John 16:8).
Therefore, there is no way soul-winners can do effective
58
evangelism without Him. Larsen (1992, 112) states that given
man’s moral inability and indeed his total spiritual
disability, we are talking about something that is
impossible apart from the mighty work of God Himself in the
gospel of Christ through the power of the Holy Spirit. And
that we must not fail to view the supernatural and
miraculous work of the Spirit as essential to every aspect
of evangelism.
Even though there are a lot of talk in charismatic
churches about the Holy Spirit and speaking in tongues, but
in most cases not much about is talked about in His help in
evangelism. In Eph 6:17, Paul says that the sword of the
Spirit is the word of God. It is the Holy Spirit which is
going to move powerfully through the land to convict and
convert sinners, and purify them. Moreover, the Apostle Paul
says that the Bible is the Holy Spirit's chosen tool to
bring people to Himself, and to bring revival and
reformation. Moreover, Paul tells believers to stay alert
and to persevere, indicating that praying in the Spirit is a
59
difficult and arduous task that requires our full attention.
Paul doesn't give a list of the types of things we are to
ask for when we pray in the Spirit but only mentions one
thing. This one thing must have been uppermost on Paul's
mind. He asks them to pray that "words may be given to me in
opening my mouth boldly to proclaim the mystery of the
Gospel." (Eph 6:19). It is that understanding that soul-
winners must pray for from the Holy Spirit in recent times.
How does the Spirit move in evangelism? In Ephesians 6,
Paul clearly indicates that the Holy Spirit uses the Bible
to make the Gospel known, and the Holy Spirit works through
the words of the Bible when it is boldly proclaimed as it
ought to be (Eph 6:20). The Holy Spirit blows where he will,
changing people's hearts to receive the Gospel (John 3:8) in
preparation for the Word of God that comes to them in the
Gospel of our Lord and Saviour Jesus Christ boldly
proclaimed. "Faith comes through hearing, and hearing
through the word of Christ." (Rom. 10:17). “Each conversion
is a unique demonstration of the Spirit’s genius” (ibid,
60
112). The evangelists or the soul-winner must therefore pray
for the bold proclamation of the Gospel of Jesus Christ with
the help of the Holy Spirit. In the words of Larsen;
“because of the presence of the Holy Spirit in our lives, we
will be witnesses for Christ (ibid 24).
2.7 The Importance of Personal Evangelism
Evangelism is necessary and crucial for the existence of
church itself. Just as fire keeps its flames by continuously
burning, churches exist to preach the gospel and this is the
very reason why they exist. Cecil (1952, 24), stating the
necessity of evangelism in the church said “The New Testament
makes it clear that the church is to take the Gospel to the
world. It is extremely important for the health of the church
that leaders continue to make courageous plans for
evangelism”. One of the most effective ways of the church in
carting out its mandate is Personal Evangelism. Stressing on
the importance of Personal Evangelism, Monro & William (1968,
14), said "the witnessing fellowship of laymen is destined to
become the focal point of power in the church and God is going
61
to speak through the witnessing community in the decades
ahead." This confirms Chafin’s (1966, 104) position in
discussing personal evangelism when he said “No one segment
of the church will play a more important part in rethinking
the church's corporate witness than the informed, inspired,
committed laity.” He, stressing on the importance of lay
evangelism said; the most effective way of making Christ known
is for one person to share the gospel with another. To him
personal evangelism is more important than great revivals and
crusades, or even the pastor and his preaching (Ibid 117). The
passage reflects the importance of Personal Evangelism in
preaching the gospel. Personal Evangelism is the essence of
gospel preaching. Because it is the ultimate goal and because
salvation is personal and the decision and the confession of
sins can be made only through personal evangelism.
2.8 Follow-up and Discipleship:
Douglas M. Cecil (2003, 200), says follow-up usually
happens with a new believer after the person trusts Christ,
while discipleship happens over a period of time with any
62
believer. And moreover, it is the follow-up that starts the
discipleship process. In view of this, one may say that most
often it is through personal evangelism that a soul-winner
can effectively get a new believer grounded in the Christian
Faith through long-term follow-up in systematic discipleship
process or manner.
The Eermans Dictionary of the Bible (2000, 348) defines
“Disciple” as a follower, pupil, or adherent of a teacher or
religious leader. Consequently, the opinion of Cecil
(2003,207) that Christians or soul-winners are to be in the
business of helping to make committed disciples of Jesus
Christ and not just inspiration junkies, is certainly a
timely call to the church. John F. MacArthur (1991, 106-107)
suggests three steps in discipling a new believer: First, is
to teach biblical truths on a personal level from the Word
of God. Second, the believer must be helped to translate the
biblical truth learnt into appropriate attitudes and
actions. And third, the soul-winner with the help of the
Holy Spirit must work with a new disciple to solve problems
biblically. One may suggest a fourth crucial step, that is,63
Reproduction which is advocated by Agyeman-Duah (2008, 56)
who states that; “He commissioned His disciples to reproduce
spiritually and people testified to that effect … (Act
17:6). Jesus intended for the disciples to produce His
Likeness in and through the Church.”
64
CHAPT
ER THREE
METHODOLOGY
3.1 Introduction:
The research was conducted through the survey method.
Both qualitative and quantitative processes were used in the
study. The approaches were narrative, descriptive and
reflective; it was used to gather information from
respondents per their opinions on personal evangelism and
its impact on individual church members, and the growth of
65
their churches in relation to the great commission in
Matthew 28:19.
The statistics and the information used were the result of
the survey that the study undertook among different
Charismatic Churches in the Accra West District, in the
Accra Metropolis. The data was gathered through interviews
and questionnaires. The works of various scholars and
writers in the forms of journals, articles, bible
dictionaries, encyclopaedias and internet materials on
evangelism and church growth were consulted and reviewed in
order to give a firm grounding to the research.
3.2 Area of Research/Population:
The research bordered mainly on respondents’ personal
details and their observations on the practice of personal
evangelism within the charismatic churches in the Accra West
District, and its impact on church growth and the spiritual
life of the individual Christian in recent times.
66
The researcher found it appropriate to select these churches
as the area of study due to the extent of the seeming apathy
within them towards personal evangelism which hitherto had
been the hallmark of the charismatic movement in Ghana.
In order to come out with any conclusive fact that personal
evangelism has become unpopular among charismatic church
members in Ghana, interviews with six(6) pastors from
charismatic churches within the Accra West District were
undertaken, and seventy(70) valid returned questionnaires
that were answered by members of seven(7) charismatic
churches of the population sample were analyzed.
3.3 Study Sampling:
The sampling was done based on the following factors:
Proximity: The researcher’s milieu being within the Accra
West District, and his familiarity with most of the leaders
and members of the charismatic churches in the vicinity made
the data collection easier.
67
Limitedness of time and expansiveness of areas of
population: The selection of the sampling which was limited
to some charismatic churches within Accra West District was
done with regard to the meagre time allotted for the
research and the wide-ranging of the general population in
order to meet the deadline, and also come out with a précis
and a well-researched work.
3.4 Data Collection / Instruments:
Scholarly works: Data on personal evangelism by both local
writers and other scholars were gathered during the
literature reviews and analysed. The information bordered
mainly on the New Testament meaning of evangelism, overview
on Biblical foundations for evangelism, the approaches of
some Ghanaian Pentecostal and Charismatic Churches on
evangelism, the role of Personal Evangelism in church
68
growth, the role of the Holy Spirit in Evangelism, and
Follow-up and Discipleship.
Interviews of some charismatic pastors: In order to come out
with first hand information on how some charismatic pastors
really think about personal evangelism and the seeming
unpopularity of it in recent times, six (6) of them from
within the population were interviewed. Three of them were
in the persons of Rev. Ernest Manful (I.C.G.C, Kasoa), Rev.
John-Bray Kumah (Fountain Gate Chapel) and Pastor Bruce-
Tagoe (Kingdom Power Family Int.). The rest of the
interviewees preferred their names withheld.
Questionnaires: The views of general members of seven
charismatic churches and those of the students of the School
of Theology and Missions of the Central University College
within the population sample were sought on personal
evangelism through questionnaires. Seventy (70) valid
returned questionnaires were analysed alongside with the
69
answers of the questionnaires of interviews conducted with
the six (6) pastors.
3.5 Data Analysis Methods:
The data from the study was analyzed using statistical,
comparative, descriptive and inferential procedures. Through
literature reviews, Scholarly works on evangelism in general
were analyzed and critiqued in relation to personal
evangelism.
The background details of pastors, general church members
and that of students were analyzed in groupings taking into
consideration their ages, sex, education, professions,
process of entrance into their various churches, and their
Christian lives in relation with personal evangelism.
Data on peoples’ views about how to revive the zeal for
personal evangelism, the unpopularity of personal
evangelism, and their impacts on church growth were analyzed
70
through both the inferential and statistical methods based
on their individual experiences as members of the various
charismatic churches sampled.
CHAPTER FOUR
Data Analysis
4.1 Introduction
This chapter shows the analysis of responses
obtained from the interviews and questionnaires
administered. Seventy (70) valid returned questionnaires
were analyzed together with the answers from the
71
questionnaires of the interviews conducted with the pastors
within the sample, and the results presented below to answer
the research questions.
4.2 Analysis
Section 1 (demographic data on respondents)
The bulk of respondents, 26 (37.1%) were aged between 25-
32yrs. This is shown on table 1 below. From the table, the
majority of respondents are young adults. In fact the
charismatic churches under the study are mainly made up of
young adults. Also in most churches, the duty of evangelism
and soul winning are done by the young adults. They are
always happy to see their churches grow and fellow
colleagues and friends come to the saving knowledge of
Christ. The results therefore are a reflection of the age
groupings and dominance of young adults in the various
charismatic churches.
72
Table 1. Age of Respondent
Age Of Respondents Frequency Percent
18-25yrs 20 28.6
25-32yrs 26 37.1
32-39yrs 15 21.4
40yrs and Above 9 12.9
Total 70 100.0
From table 2, the respondents also comprised 42 (60%) males
and 28 (40) females. The nature of the questionnaire did not
require a gender balance and thus the difference in the
individual populations. The study even though important to
the growth of every church, it was not so appealing to the
females and therefore some did not have much interest in
taking the questioners for answering.
Table 2. Sex of Respondent
73
Sex Or Respondents Frequency Percent
Male 42 60.0
Female 28 40.0
Total 70 100.0
The respondents were also predominantly
University graduates and secondary school leavers. About 3%
of respondents are however educated up to the elementary
level, with 16.7% being post graduates. The preference of
graduate was as a result of a number of students who were
available and willing to contribute to the study. Also some
of the graduates have theological backgrounds and are
intended to be pastors and ministers. The outcome study will
therefore help them to plan their evangelistic activities
for maximum results.
Chart 1.
74
PostgraduateGraduateSecondaryElementaryEducational Level of Respondents
40
30
20
10
0
Frequency
Educational Level of Respondents
Table 3 below shows the occupation of the individual
respondents.As many as 16 respondents did not indicate
their occupation. Of those who indicated their occupation,
13 (21.4%) are traders followed by teachers numbering 9(12.
9%)
Table 3 Occupation of respondents
Occupation ofRespondents
Frequency Percent
Caterer 1 1.4
75
Church Worker 1 1.4
Designer 3 4.3
Electrician 2 2.9
Evangelist 1 1.4
Finance Officer 1 1.4
Housewife 1 1.4
ICT Officer 2 2.9
Machine Engineer 1 1.4
Medical Doctor 2 2.9
Nil 16 22.8
Nurse 2 2.9
Officer Manager 1 1.4
Pastor 11 15.7
Purchasing Officer 2 2.9
Student 1 1.4
Teachers 9 12.9
Traders 13 21.4
Total 70 100
76
The 70 respondents were selected from the list
of churches for table 4. The highest number of respondents
was sampled from the International Central Gospel Church
(ICGC).The reason was due to proximity and availability of
despondence. Also members of the church were willing to
participate in the study since the outcome will go a long
way in the application for the best approach to soul winning
and church growth.
Table 4, Church membership
Church membership Frequency Percent
Generations Empowerment
Ministries16 22.9
International Central Gospel
Church35 50.0
Christ Ambassadors
Evangelistic Ministry7 10.0
77
Covenant Bible Church 6 8.6
Fountain Gate Chapel 2 2.9
Assemblies of God 2 2.9
Glorious Liberty 1 1.4Missing 1 1.4Total 70 100.0
The respondents have been members of their various
churches for at most 5years and above (Inferred from table 5
below). About 8(11.4%) respondents have been members of
their church for up to one year. This is
Section 2 (Response to Research Questions)
4.2.1 Are churches growing quantitatively based on the
effort of believers in personal evangelism?
Responses from an open ended interview of respondents
indicated that respondents became members of their various
churches through one of the means below:
78
They were among the pioneers selected to plant the
church and manage it
They were witnessed to by church members of their
current church
They read or listen to Christian literature produced by
their current church.
They attended a programmes organized by their current
church, got interested in the manner they fellowship and
so resolved to worship with them.
According to respondents, other people became members of
the church through evangelism and personal invitation by
members of the church.
Mostly pamphlets are used to invite would be members after
sharing the word of God with them. Once the person visits
the church to fellowship with them for the first time, the
person is taken through new convert and discipleship classes
after which the fellow is baptized to become a full member
of the church
79
Chart 2.
NoneSpecial invitationcards
Tapes and CDPam phlets
M aterials for inviting new com ers into the church
50
40
30
20
10
0
Frequency
M aterials for inviting new com ers into the church
The table above shows that 36(51%) of the
respondents used pamphlets to invite people to church, while
18(25.7%) employs the use of special invitation cards.
Also13 (18.5%) uses tapes and Cd’s to invite people to
church while 3(4.2) uses none of the above methods in their
evangelism and church growth approaches.
Based on this table, it is recommended that churches should
develop good pamphlets that carry the message of the gospel
in their drive for effective evangelism.80
Table 5. Length of Membership
Length of Membership Frequency Percent
Up to 1yr.
1-3yrs.
8
23
11.4
32.9
3-5yrs. 7 10.0
5yrs and Above 30 42.9
Missing 2 2.9Total 70 100.0
About 37.1% of these churches have also operated
for more than 5years running. The study intends to know how
churches in the district have felt within the last five
years and what have contributed to the growth of the
churches or otherwise. Also members of the churches would
81
be able to know what pertains to evangelistic activities in
the church
Table 6.How long assembly has been operating
How long respondent’s
church has been operating Frequency Percent
1-3yrs 17 24.3
3-5yrs.22 31.4
5yrs and above26 37.1
Missing 5 7.1Total 70 100.0
How long assembly has been
operating
82
How long respondent’s church Frequency
Percentage
1-3yrs
17 24.3
3-5yrs.
22 31.4
5yrs and above 26
37.1
Missing
5 7.1
Total
70 100
4.2.2 How can the zeal of believers to embark on effective
personal evangelism be revived?
83
Respondents understand personal evangelism to be the act of
preaching Christ to others and allowing what you preach to
reflect in your life. It also has to do with an individual
person going out to share the word of God with both
believers and non-believers. It’s a means of winning souls
for Christ.
According to respondents they normally witness to others
whenever the factors below prevail:
Anytime respondent is with a peer
Almost every day once there are people to share the
word of God with.
Whenever they are led by the Holy Spirit to witness to
someone
Respondents pointed out the following reasons which make
the act of evangelism to be quite difficult.
The cold reception received from people you intend to
share the word with.
84
You meet with people and you realise they are not
interested in your mission.
Sometimes an individual is also not well vested in what
exactly to share.
Feeling lazy to leave the comfort of ones’ home to go
round preaching to others.
People feel shy to share the word of God with others
To this end, fifty-eight respondents from chart 2 below
therefore indicated they find it difficult to witness to
others about Christ.
Twelve respondents however have no difficulty since:
They are led by the spirit and so all things are
possible.
As Christians, they have been commissioned to make
disciples for Christ and this must be done through
witnessing and sharing the word of God.
Souls must be won for Christ.
Sinners must be rescued from the gates of hell.
85
Chart 3.
NoYesRespondents who finds it difficult to witness about Christ
60
50
40
30
20
10
0
Frequency
58
12
Respondents who finds it difficult to witness about Christ
86
From chart 3 above, majority of respondents are however
not discouraged to win souls for Christ. It shows that
58(82%) did not find it difficult to witness t people
individually while only 12(18%) finds it difficult telling
people about Christ.
Chart 4.
87
noyesRespondents encouraged to win souls
70
60
50
40
30
20
10
0
Frequency
Respondents encouraged to win souls
The chart 4 above shows that 65(92.8%) are encouraged
and motivated to win souls while 5(7.2%) says they are not
encouraged to for soul winning.
Respondents indicated that the Holy Spirit helps them to
evangelise. From chart 5 below, about 93% agreed that the
Holy Spirit therefore has a role in personal evangelism. It
is the Holy Spirit that empowers them and teaches them how
to go about personal evangelism.
88
Chart 5.
2.86%
4.29%
92.86%
M issingNoYes
Holy Spirit has a role in personal evangelism
4.2.3 Has personal evangelism really become unpopular among
charismatic churches?
Chart 6 below indicates approximately 93% respondents as
saying that personal evangelism has become unpopular among
charismatic churches. This is observed from the fact that
though churches have made personal evangelism an activity on
their calendar,
The commitment of members to go out and evangelise is
low.
89
It is also quite rare to chance on charismatic
Christians on house to house evangelism. Evangelism has
been limited to radio broadcast, schools and preaching in
commuter buses.
Men and women are occupied by their jobs leaving them
with or no time to engage in personal evangelism.
The focuses of today’s preaching have shifted from the
great commission to prosperity-centred preaching, the
comfort of the preachers. This does not encourage the
zeal of members to be awakened.
1.43%
31.43%
67.14%
M issingNoYes
Personal evangelism has becom e unpopular am ong charism atic churches in recent tim es
Chart 6
90
Section 3 (Church growth)
4.2.4 Factors that account for the numeric growth of the
church.
The growth of a church is dependent on factors that
draw people to visit the church, worship with them and then
proceed to become permanent and committed members of the
church. These factors include, outreach programmes organized
by the church, the rate at which the church conducts
personal evangelism and the resultant number of souls won.
Some people also become members of a church through
their personal experiences and challenges. Such people
intuitively are led spiritually to fellowship with a
particular church.
4.3 Summary of Analysis:
It is evident from the analysis the central role played
by evangelism in the growth of the church today. From the
responses, it could be generalised that people are still
interested in personal evangelism not only to increase the
membership of their churches but most importantly to win
91
souls for Christ. Such people however require warm reception
from people they approach.
The apparent reason for the cold reception people receives
when they go out to evangelize may come from the
modernization of the society which looks unwelcome for
visitors. This means that the church should change its
approach as far as personal evangelism is concerned. Instead
of walking to somebody you do not know or knocking the door
of a stranger, the church can create some awareness in the
community which will give prior notice to the people as the
intention of the church in carrying out evangelism in the
community.
Secondly church leaders must make it a priority to
increase the zeal of their church members for personal
evangelism. This is because the work of the pastor is to
equip the saints for the work of the ministry. Whenever an
urgent call for the salvation of souls is made from the
pulpit, it will be seen as crucial and members will adhere
to the clarion call. The salvation of the souls of the
unbelievers must be seen as the seen as the prioritize
92
mission of the church. Above all church members must
commit themselves to personal evangelism. This is because
the Scriptures say in Proverbs 11:30 “he that wins a soul is
wise”. Jesus also said, just as the Father has sent me so
send I you.” (John 20:21).
CHAPTER FIVE
5.1 Conclusions
The objectives of the study were attempts to find out
whether the seeming unpopularity of Personal Evangelism in
the Charismatic Churches was factual, and if yes, come out
with possible solutions. Having analyzed interviews and
questionnaires administered to few pastors and some
charismatic churches’ members within the Accra West District,
it became clear that indeed unpopularity of Personal
Evangelism has permeated contemporary Ghanaian Charismatic
churches.
Furthermore, it was agreed by the pastors interviewed that
for the church to see growth both qualitatively and
quantitatively, Personal Evangelism is the best approach. In
93
the words of Rev Ernest Manful of ICGC Kasoa I quote, “my
brother if the church can encourage and motivate the members
to win one soul a year and keep him/her disciple, a hundred
(100) member church can grow above one thousand (1000) within
five years.
5.2 Observations
The research has revealed a few negatives consequences such
as media evangelism which has eclipsed Personal Evangelism
thus creating further superficial christians at the expense
of genuine Disciples of Christ who are well mentored through
the processes of personal evangelism.
Also it has been observed that majority of people find it
easier just giving a tract or pamphlet to somebody, inviting
him/her to church. It looks so easier because one may not
need to talk so much whether the person is familiar or a
stranger. In addition, the church members lack adequate
training in the area of Personal Evangelism and the skills to
interact with people in sharing the gospel.
94
It also became obvious that obedience to the “Great
Commission” in Matthew 28:19 is less adhered to by the
majority of Charismatic Churches’ members in recent times,
thus militating against the spiritual growth of most
christians and the vision and goal of the church. Therefore,
apparent revival in the Charismatic Churches in the area of
Personal Evangelism is urgently needed, not only to increase
the membership of churches but most importantly to win souls
for Christ.
5.3 Recommendations
From the study, it has become obvious that when the
secret of church growth through personal evangelism is
discovered, the will of Jesus Christ for His Church would
have been achieved. The following are the recommendations to
curb unpopularity of Personal Evangelism in the church of
contemporary times, and also to bring about revival in the
carrying out of the “Great commission” in Matthew 28:19.
95
Prayers: Christians must be encouraged by all means to
sincerely pray for church growth through personal
evangelism and be passionate about the lives of the
unbelievers.
Vibrant Evangelistic Teams: Permanent vibrant
specialized evangelistic teams for hospitals, streets,
homes, marketplaces, buses and “trotro” must be set up in
all churches.
Evangelistic Sermons: Sermons must be preached about
evangelism frequently, emphasizing the need for
evangelistic teams to be sustained at all cost.
Support Team: Supporting teams made up of people who
cannot join the evangelistic teams because of their job
or tangible excuses must be formed to back them with
monthly financial aid or in kind.
96
Systematic Evangelistic Training: Specialized
evangelistic training must be given to the various
evangelistic teams to go out to evangelize in hospitals,
streets, homes, marketplaces, and bus and “trotro”
terminals.
Short and long-term Educational Opportunities: In order
to encourage continuous involvement of all, there must be
short and long-term educational opportunities offered
internally or through assistance from outside sources.
Solutions to Personal Problems of Potential Evangelists:
The whole church must plan and acts together for church
growth on the basis of personal evangelism by finding
solutions to problem of potential evangelistic team
members who are busy with their family issues and other
social issues.
97
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