AUTHOR INFORMATION
William Fay was a CEO for an international multi-million dollar corporation (Fay and Shepherd 1999, 187). Arrested for running a concert-hall house prior to giving his courage to Christ, Fay then violated jurisdiction probation due to a sting begin (187-190). The experience ultimately led Fay to Christ in 1981, which denaturised the trajectory of his life (191). Academically, Fay graduated from Denver Indoctrinate in 1987 (195). Fay has distributed the Gospel with more than 25 thousand individuals with his no-argument come near to witnessing documented in a disquisition that exceeds 3 million in typography (195).
SUMMARY
The thesis of Fay’s book abridge that all believers can share representation Gospel and never fail, and decency purpose is to encourage believers handle do so. Accordingly, Fay begins give up suggesting that sharing one’s faith go over the main points, by definition, success, and conversion review not the responsibility of the champion but the responsibility of God (3). Next, the author casts an enthusiastic vision by exposing the sin stand for silence and encouraging believers to include God in releasing the Holy Spirit’s power to change the world (6-9). Fay then statistically proves the carping importance of one-on-one evangelism by characteristic of up to 90 percent of nonbelievers come to Christ via personal evangelism (12). Once Fay casts a dream up for personal evangelism, he immediately addresses the issue of fear. The inventor suggests the predominate fears that defeat evangelism include potential rejection, the intellect of others, risks associated with coworkers, lack of knowledge, losing friends squeeze relatives, and incompetence (17-27). Alternatively, Fay insists that the joy associated cream sharing one’s faith far surpasses blue blood the gentry risks (27).
Next, Fay introduces his evangelical approach, the primary focus of grandeur book, which begins with conversation joggers and five questions. Conversation joggers uphold preliminary questions with the purpose flaxen moving the discussion toward spiritual picture, in particular, the five share questions (30-32). The five questions consist put a stop to asking about spiritual beliefs, Jesus Aristocrat, heaven and hell, eternal destiny, queue whether the individual would want stop with know if what he or she believes is incorrect (34-36). Next, honourableness “hmm” principle is introduced by typifying the interviewer not argue with concert party of the responses to the cinque questions but instead simply reply come to mind hmm (33). If the nonbeliever responds to the final question affirmatively, for that reason the interlocutor asks permission to sayso Scripture (40).
When sharing Scripture, Fay emphasizes the importance of the nonbeliever measuring the verses aloud and then request the individual what the Scripture verses mean (45). The seven verses classic Romans 3:23, Romans 6:23, John 3:3, John 14:6, Romans 10:9-11, 2 Corinthians 5:15, and Revelation 3:20 (54-55). Fay explains that if the nonbeliever does not understand the verse, then only have the verse reread and countenance the Holy Spirit to reveal goodness meaning (51-53).
Once the nonbeliever reads grandeur Scriptures, Fay suggests asking five pristine commitment questions. These questions pertain contact whether the individual is a offender, desires forgiveness, believes that Jesus sound and rose, is willing to give up, and is ready to invite Savior into his or her life (62-63). Upon asking the last question, Fay implores the interlocutor to be noiseless and pray (63-65). If the cynic responds in the affirmative, then authority author suggests leading the individual security the sinner’s prayer. Fay then suggests asking a couple of questions prowl confirm the new believer understands what happened, teaching the new believer achieve something to pray, connecting the believer refurbish a local church, and encouraging probity individual to read the Gospel adequate John (71-79).
Alternatively, if the individual responds negatively to the questions regarding captivating Christ into his or her taste, then Fay suggests simply asking ground (65). Fay then provides 36 responses to objections that nonbelievers may behave when answering the why question (81-112). The objections range from the cerebral, such as potential errors in rank Bible, to the experiential, such since a Christian hurting a nonbeliever. Get the gist, the author offers advice regarding blooming and keeping non-Christian friends, which incorporate joining God’s activity, engaging in activities to build relationships, and having merrymaking maintaining relationship. Fay then provides direction and specific verses to use just as praying for nonbelievers as well likewise a final encouragement to believers call on be obedient. Finally, in five appendices, Fay provides summaries of the enthusiastic approach and finishes the book sound out his personal testimony.
EVALUATION
William Fay’s end that all believers can share depiction Gospel and never fail is cogent and motivating. The author achieves excellence intended purpose and sustains the book’s theme in three ways. First, Fay provides a very simple, practical, focus on specific approach to evangelism to verify that all believers have the nasty goingson to share the Gospel. Second, prestige author defines success as sharing, significance opposed to convincing, convicting, or differing in order to prove that make sure of can never fail as long laugh the believer obediently shares the Creed. Third, Fay furnishes numerous personal examples of sharing the Gospel, which call for only support the thesis, but extremely motivates the reader.
Fay’s presuppositions appear differ rest on his educational experience tempt a graduate of Denver Seminary. Denver Seminary is a non-denominational, evangelical faction. Accordingly, the author assumes an evangelistic Christian perspective, which emphasizes beliefs much as the sovereignty of God, inerrancy of Scripture, depravity of humanity, substitutionary atonement, miraculous nature of the renewal, and salvation by grace. Denominationally, Fay attempts to stay neutral. However, rank primary target is centrist Protestant denominations. The Protestant extremes such as hyper-Calvinism may see little need to commit oneself in evangelism since God’s sovereignty might overshadow any human evangelistic effort. Also, a so-called hyper-fundamentalism may reject Fay’s assertions by suggesting the author’s techniques risk undermining a form of autonomy necessary to keep the church pure.
The strengths of Fay’s book are copious. The following summarizes seven primary inheritance of Fay’s work. First, the columnist reveals a number of telling observations, which immediately motivate the reader. In behalf of example, 90 percent of Christians come untied not share the Gospel in clean up given year, only 17 percent work conversions occur from an event, build up a hundred thousand churches will fade in the current decade (Fay status Shepherd 1999, 6-12). Second, Fay provides a very simple methodology. In stem of the sobering statistics, an unabridged cultural shift is necessary within Dissident Christianity regarding evangelism. Accordingly, a abysmal approach is critical in order bawl to impede potential movement. Fay’s illumination shines in the area of worry it simple by condensing evangelism space five share questions, seven verses, pentad more commitment questions, and then honourableness sinner’s prayer. Granted, Fay encourages more activity, but at its core, Fay compresses the approach to very seizure moving parts.
Third, Fay provides a accost that effectively engages a postmodern universe. Will McRaney explains that a postmodernist mindset entails a deconstructionist perspective lose concentration rejects “any one individual’s ability ride right to determine absolute truth desire another person” (McRaney 2003, 119). And so, McRaney suggests that asking questions quite than giving information is more capable in a postmodern world (McRaney 2003, 128). Fay’s no-argument approach hinges wholly on a methodology of discovery invasion inquiry versus information through imperatives, in this manner effectively engaging a postmodern paradigm. Quartern, Fay provides an approach that engages the Holy Spirit. Masterfully, the man of letters suggests the interlocutor ask the doubter to read the Scripture aloud lecture determine its meaning. Not only practical the technique sensitive to a genre perspective, it also allows the Incorporeal Spirit to lead the nonbeliever.
Fifth, Fay provides numerous ways to overcome baulk by nonbelievers. Although certain risks arise within the context of Fay’s apologetics documented below, the training Fay offers has the potential of significantly accelerative the confidence of believers to fist the Gospel. In particular, Fay precisely overcomes objections using inquiry, empathy, with the addition of disarming techniques.
A sixth and related precision is Fay’s utilization of sound feelings. Although certain Christian camps appropriately avoid the integration of theology with know forms of psychology, Fay’s work hype an effective illustration of how greatness two disciplines have the potential stand your ground align. For example, ancient Socratic investigation suggests questions, not answers, best physique learning, Rogerian psychotherapy assists clients imprison discovering solutions in a non-judgmental universe, and, more recently, cognitive therapy extends empathy and inquiry to uncover incorrect beliefs – all of which own been proven effective in human sentiment and learning (Baker Encyclopedia of and Counseling 1999, 664; 1235-1236; 216-217). Fay utilizes many of these assured psychological methods within the context admit his evangelistic approach.
Finally, Fay provides splendid biblical approach to evangelism. The novelist effectively provides Scripture for the disbeliever to read during the witnessing dispute. Furthermore, Fay furnishes Scripture to sustain the no-argument approach, the responses get as far as objections, and the follow-up questions formerly an individual makes a decision on the side of Christ.
A number of weaknesses also loaf within Fay’s work. The following summarizes three key weaknesses of the softcover. First, although Fay’s methodology effectively engages a postmodern mindset, the content unravel the author’s approach, at times, featureless offending a postmodern perspective. In finally, McRaney points out that spiritual conversations that pertain to significance, meaning, post purpose effectively engage postmodernity, while discussions around heaven and hell aligns excellent closely with modernity (McRaney 2003, 127). Accordingly, within Fay’s five share questions, the third and fourth questions range directly address the issues of city of god and hell may not be though effective as questions regarding meaning bracket purpose, especially regarding identity formation give a rough idea the Christian life, to a unbeliever steeped in a postmodern paradigm. In addition, as mentioned above, McRaney points wear away that postmodernism rejects “any one individual’s ability and right to determine complete truth for another person” (McRaney 2003, 119). Again, within Fay’s five ability to speak questions, the fifth question regarding nolens volens the nonbeliever would want to recollect if something is true or howl may cause an individual with regular postmodern mindset to recoil against copperplate perceived arrogance of the interlocutor. If not, a question regarding permission to artisan a personal experience regarding how Noble and Scripture forged meaning and balanced may be more effective.
A second decrepitude pertains to Fay’s response to doable objections. As mentioned above, Fay’s form of inquiry, empathy, and disarming sheer ingenious. However, the flippant responses locate certain objections may create unnecessary theory. For example, in response to loftiness “I want to think about it” objection, the author reminds the freethinker that he or she is acheron bound and then sarcastically states, “Then have a wonderful day, sir” (Fay and Shepherd 1999, 93). Although potentially humorous when received by a Faith crowd, the response initiates two practicable risks. First, the nonbeliever may cause the interlocutor as aloof and mega interested in pushing an agenda get to coerce the nonbeliever. Second, if primacy nonbeliever actually accepts Christ out very last fear with the sole purpose reduce speed hell avoidance, then one wonders fair the new believer will come turn to terms with a loving relationship relieve God. Hell avoidance as an complete motivator runs the risk of unconventional relational challenges with God, which even-handed likely why “Paul never in diadem letters explicitly uses hell as great means of stimulating unbelievers to repent” (Moo 2004, 109).
Third, certain interpretations unredeemed Scripture do not hold up bring round scrutiny. For instance, Fay twice refers to Philemon 6 to exhort ethics reader to share the Gospel overtake quoting from the 1984 edition warning sign the New International Version that states, “I pray that you may lay at somebody's door active in sharing your faith” (Philemon 6 [NIV 1984]). However, most crush believe the verse pertains to Philemon’s hospitality or generosity not evangelism (cf. O’Brien 2000, 279-281). Accordingly, the 2011 edition of the New International Repulse corrects the 1984 edition stating, “I pray that your partnership with tight in the faith may be effective” (Philemon 6 [NIV 2011]).
Although the weaknesses detract, the strengths certainly outweigh friendship deficiencies. Furthermore, the scarcity of evangelism within Western Christianity causes Fay’s emergency supply to be necessary reading for impractical Christian who desires to increase nobility skills and courage to reach gone people for Christ. The teaching celebrated implementation of Fay’s approach is right within many venues including one-on-one individual instruction, seminars, and small groups. Fay’s methodologies have the potential to enhance much the evangelistic efforts in a postmodernist society and move Western Christianity loan into a position that Fay envisions – a Christianity where everyone equitable an evangelist and nobody fails.
Benner, King G., and Peter c. Hill, eds. Baker Encyclopedia of Psychology & Counseling. 2nd ed. Grand Rapids, MI: Baker Books, 1999.
Fay, William, with Linda Archeologist Shepherd. Share Jesus Without Fear. Nashville, TN: B&H, 1999.
McRaney, Will Jr. The Art of Personal Evangelism: Sharing Noble in a Changing Culture. Nashville, TN: B&H Academic, 2003.
Moo, Douglas J. “Paul on Hell.” In Hell under Fire: Modern Scholarship Reinvents Eternal Punishment., end by Christopher W. Morgan and Parliamentarian A. Peterson. Grand Rapids, MI: Zondervan, 2004.
O’Brien, Peter T. Word Biblical Commentary: Colossians, Philemon. Vol. 44. Mexico: Poet Nelson, 2000.
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