Evangelism and Discipleship Course

MAIN | ABOUT US | CALL TO MISSIONS | COURSES |
TERMS OF USE | DOWNLOAD | CONTACT US
EVANGELISM AND DISCIPLESHIP

I. Objectives of this Module
II. Relationship Between Evangelism and Discipleship
III.Why Evangelize and Make Disciples?
IV. Who Should Evangelize?
V. Reward for Evangelizing
VI. Who are the Prospects?
VII.Where Should We Evangelize
VIII.
How to Evangelize
A. The Master Plan
B. Personal Evangelism
C. Relationship Evangelism
D. Evangelistic Sermons
E. Mass Evangelism
F. Saturation Evangelism
G. Intentional Evangelism
H. Overcoming Hindrances
IX. Discipleship
A. Process of Discipleship
B. Spiritual Multiplication
C. Discipleship for Leaders and Followers
D. Curriculum and Related Resources
X. Requirements for Students
Copyright ©2006 MissionsTraining.org All rights reserved.
For a loose translation of this website and all of the linked websites in other languages, go to
http://www.google.com/translate and enter the URL of this website:
www.missionstraining.org
Select the language, and click “translate.” Then you’ll see the Missions Training website and all
other linked websites in the language of your choice. A similar translator tool is found at:
http://babelfish.altavista.com/tr
I. Objectives of This Module
On completion of this module, you should :
 Be able to define the terms convert, disciple, and discipleship
 Know the relationship between evangelism and discipleship
 Understand the Biblical basis for making disciples

 Know the rewards and persecution involved with making disciples
 Know what prospects will generally respond best to our witness
 Begin praying that God would reveal where he wants you to make disciples
 Understand the master plan for evangelism
 Know the process of personal evangelism
 Understand what the acronym FIRE represents
 State the two diagnostic questions of evangelism explosion
 Write your personal testimony
 State the Four Spiritual Laws
 Memorize the Scripture references from the Romans Road
 Be able to lead a person to Christ using John 3
 State the five ways for spiritual growth as given on an evangecube
 Know the Scripture reference for “speaking the truth in love.”
 Respond to the objection that one needs to work their way to salvation
 Explain why Christianity is a relationship
 Know why pluralism cannot be true
 Understand the importance of relationship evangelism
 Know the meaning of mass evangelism and saturation evangelism
 Know the process of discipleship
 Be able to explain spiritual multiplication
 Name three principles that Paul exemplified in making disciples
 Know five practical ideas from Waylon B. Moore for training disciples
 Develop a brief outline for a six-month-long curriculum to train disciples

II. Relationship Between Evangelism and Discipleship
Evangelism is proclaiming the Good News of Jesus Christ to the lost. The “lost” are those
people who do not believe in Jesus Christ as Lord and Savior. They are like lost sheep, which a
good shepherd seeks and brings to safety (Matt. 18:12).
The goal of evangelism is to win converts. A convert is one who becomes a believer in Christ;
he is converted from being a non-believer to being a believer.
A disciple is a convert who adheres to the basics of the Christian faith. The word "disciple"
means “a pupil, someone who learns by following.” Such knowledge is more than head
knowledge—it is also “heart-knowledge.” True disciples not only know about Christ, they also
follow the teaching of Christ. In Christian theology, discipleship is the process of training
individuals to become mature disciples. Discipleship is more than just sharing information—it
involves developing individuals to love and obey God.
Evangelism and discipleship are linked together. Evangelism results in converts, and converts
are trained to become disciples. Disciples evangelize to reach more converts, who are trained to
become disciples. So evangelism leads to disciples and disciples evangelize until the Gospel is
spread throughout the world.
Whenever possible, discipleship should follow evangelism. Evangelism results in people being
spiritually reborn (see John 3:3), so new converts are “spiritual babies.” Converts need
discipleship in order to grow to maturity. It is not right to create a physical baby and then
abandon it. In the same way, it is not right to create a spiritual baby and then abandon it.
Converts need to be trained by other Christians.
Consider the relationship of evangelism and discipleship with missions. Christian missions
involve proclaiming the Gospel across cultures. So a missionary spreads the Gospel to a people
group or culture different from his own. Evangelism and discipleship are the processes by
which mission work is accomplished. Evangelism and discipleship also occur within one’s own
culture, so not all evangelism and discipleship falls within the context of missions.

III. Why Evangelize and Make Disciples?
Consider the Biblical basis for evangelism and discipleship.
A. Christ Commanded It.

In each of the four Gospels and in Acts, Jesus commanded his followers to make
disciples. The Great Commission is found in the following Scripture:
18 Then Jesus came to them and said, "All authority in heaven and on earth
has been given to me. 19Therefore go and make disciples of all nations,
baptizing them in the name of [a]the
Ezekiel
Father33:8
andOrofinthe Son and of the Holy
Spirit, 20and teaching
Just as Ezekiel them to for
was accountable obey everything
preaching I have commanded
repentance, God holds hisyou. And
followers
surely I am for
accountable with you always,
making to the
disciples. Thevery endPaul
Apostle of the age." (Matthew
recognized this, and28:18-20
said that
NIV).
he was innocent of the blood of all men because he proclaimed God’s word (see
Acts 20:26,27).
15 He said to them, "Go into all the world and preach the good news to all
creation. 16Whoever
When sinners believes
are saved, God and is baptized
is glorified. Godwill be saved,over
is victorious but sin
whoever does
and death.
not believe
Those will be
who were condemned.
opposed to God (Mark 16:15,16
repent and NIV).
worship God.
46 He told them, "This is what is written: The Christ will suffer and rise from
the dead on the third day, 47and repentance and forgiveness of sins will be
C. To Expand the Kingdom
Christ commanded that his followers evangelize and make disciples in order to
expand the Kingdom of God. At his first advent on earth, he ushered in the
Kingdom. When Christ returns, he will establish his rule over the Kingdom. See “
Kingdom of God” in the training module, “Theology.”
The church is to expand the Kingdom of God in the power of the Holy Spirit.
When the church completes this Commission, Christ will return.
“ And this gospel of the kingdom will be preached in the whole world as a
testimony to all nations, and then the end will come” (Matthew 24:14 NIV).
As the Kingdom of God expands, God receives the worship from the peoples of all
nations. So expanding the Kingdom gives glory to God (see Rev. 5:9,10,13).
Expanding the Kingdom provides more fulfilling lives for those who receive
Christ (see John 10:10). Christ provides eternal security, love, guidance, and
hope. When people receive Christ, they see their lives transformed. Alcoholics
who commit to Christ give up alcohol. Sex addicts who commit to Christ give up
sexual immorality. Greedy people who commit to Christ share their riches with
others. Those who are spiritually poor commit to Christ and find themselves
spiritually rich.

IV. Who Should Evangelize?
Who has the responsibility for evangelizing? Missionaries? Pastors? Teachers? According to
Scripture, all Christians should evangelize. Jesus gave the Great Commission to his eleven
Apostles and a few other disciples with them. Obviously this small band of followers could not
proclaim the Gospel to the ends of the earth and make disciples of all nations. So the Great
Commission is for you and me and all other believers.
Someone might say, “But isn’t it the job of evangelists to spread the Gospel?” Yes, evangelists
are responsible for spreading the Gospel. They have the gift of evangelism. So they are effective
in winning souls for Christ. But evangelists are not the only ones who should make disciples.
Every Christian who is able to witness is commanded to witness for Christ. Only a small portion
of the church has the gift of evangelism, but every Christian that can think and speak can testify
that Christ is Lord. It is through the witness of the multiplied millions of Christians that the
Gospel can be spread quickly to every people group on earth. Christians serve as a daily witness
to their families, friends, and co-workers.
Every believer is a priest, and a priest leads people to worship God.
9 But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God,
that you may declare the praises of him who called you out of darkness into his wonderful
light. (1 Peter 2:9 NIV).
We serve as Christ’s ambassadors to non-believers (see 2 Cor. 5:20).

V. Reward for Evangelizing
It is human nature to ask, “What reward will I get for evangelizing?” The Apostle Peter asked
what would be his reward for following Christ. Jesus responded:
“ . . . everyone who has left houses or brothers or sisters or father or mother [a] or children
or fields for my sake will receive a hundred times as much and will inherit eternal life.
(Matt. 19:29 NIV).
a. Matthew 19:29 Some manuscripts mother or wife
There is great satisfaction in leading people to Christ. The greatest gift that one can give is to
lead a person to receive eternal life. So the work of evangelism is fulfilling. Also, as Christians
travel to various countries and lead people to Christ, such converts open their homes to the
evangelists. So those who have left homes are welcomed into a hundred times more homes.
Those who have left family are blessed with the love of a hundred families. And those who
leave their home for Christ have an eternal home in heaven.
While there is great reward in leading people to Christ, an evangelist may also experience
persecution and hardship (see John 15:18-21). But for those called to the purposes of God, the
Lord brings good out of bad experiences (see Romans 8:28). The Apostles evangelized and
made disciples, so the Jewish leaders had the Apostles flogged. Then the Jews ordered the
Apostles not to speak in the name of Jesus. Consider the response of the Apostles.
41The apostles left the Sanhedrin, rejoicing because they had been counted worthy of
suffering disgrace for the Name. 42Day after day, in the temple courts and from house to
house, they never stopped teaching and proclaiming the good news that Jesus is the Christ.
[a] (Acts 5:41,42 NIV)
[a] Acts 5:42 Or Messiah
The Apostles rejoiced in their suffering for Christ! Proclaiming the Gospel is not easy, but there
is joy in such work. Also, converts to the Christian faith experience joy, and sometimes
persecution.

VI. Who are the Prospects
Which people should we share the Gospel with? We must be willing to make disciples of
anyone. Jesus taught his disciples to witness in their hometown, in their country, and to the ends
of the earth (Acts 1:8). He said, “Make disciples of all nations” (Matt. 28:19). But not all people
will be equally responsive to our witness. So we should focus on sharing the Gospel to those
who are most likely to convert to Christ.
Through prayer, we allow the Holy Spirit to guide us to the best prospects for evangelizing.
Within our own culture, we may be led to witness to family, friends, neighbors, co-workers, or
other people that we have some relationship with. We find that certain people respond best to us.
An older man may be effective in speaking with other older men. A young girl may be most
effective in speaking with other young girls. Often, people of our own race may respond better to
us than people of other races. We love people of every age, sex, and race, and we want to
fellowship with all people. But we also want to see the church grow as fast as possible. So we
seek out those who respond readily to the Good News. As missionaries to other people groups,
we follow the Spirit and see which people respond to the Gospel. We may then be led to focus
on evangelizing the people group that is most responsive.
Jesus sent disciples to evangelize and told them if the people in a city did not respond favorably
that the disciples should move on to other areas (see Luke 10:10,11). In the same way, if you
evangelize in the proper way, and people in a particular place do not receive Christ as Lord,
simply go to another area.
The Apostle Paul gave priority to evangelizing people who had not heard the Gospel (see
Romans 15:20-21). We strive to do the same.

VII. Where Should We Evangelize?
As a missionary, where is the Lord leading you to evangelize and make disciples? As you prepare to
go to a mission field, pray repeatedly that the Lord will lead you to the place that you should go. To
guide you in praying, see the website below. The U.S. Center for World Mission provides this
website that identifies people groups to evangelize.
http://www.joshuaproject.net/index.php
Operation World at the following website asks for prayer to be directed toward various nations of
the world.
http://www.24-7prayer.com/ow/?skin=247
For additional ideas regarding places to evangelize, talk with people at a mission-sending agency.
A.
B.
VIII. How to Evangelize
A. The Master Plan.
The overall plan of evangelism is to conduct evangelistic training, pray, rely on the
Holy Spirit, go and witness, and leave the results to God.
1. Leaders Must Train People to Evangelize.
Missionaries and pastors should prompt their congregations to evangelize.
Leaders set an example by evangelizing. Someone wrote, “Evangelism is more
caught than taught.” In other words, disciples catch onto evangelism by going to
evangelize with more experienced witnesses. It is good to learn the basics of
evangelism in a classroom, but most evangelistic skill is learned through practice.
When an experienced witness evangelizes together with a less experienced
disciple, the disciple participates in witnessing when he feels comfortable in doing
so. The disciple will learn more with each household visited.
In many places, door-to-door personal evangelism produces many converts. In

other places, other forms of evangelism may be more effective.
Churches that have strong outreach and discipleship programs often are the
churches that grow. If a church has an insufficient number of people to support
the work of the church, and to support the pastor, that church may be weak in
evangelism. So the pastor may need to concentrate on outreach.
Pray.
As with all ministry, the work should be preceded by prayer. Pray before going,
B. Personal
while Evangelism
evangelizing, and after evangelizing. The Apostle Paul said that we should
put on the whole armor of God to combat spiritual enemies. A key part of that
armor is prayer.
12 For our struggle is not against flesh and blood, but against the rulers,
against the authorities, against the powers of this dark world and against the
spiritual forces of evil in the heavenly realms.
18And pray in the Spirit on all occasions with all kinds of prayers and
requests. With this in mind, be alert and always keep on praying for all the
saints. 19Pray also for me, that whenever I open my mouth, words may be
given me so that I will fearlessly make known the mystery of the gospel, 20for
which I am an ambassador in chains. Pray that I may declare it fearlessly, as I
should. (Ephesians 6:12,18-20 NIV).
One of the greatest needs in evangelism is willing workers. The harvest is plenty,
but the workers are few. Before Jesus sent out the seventy-two disciples to
evangelize, he told them to ask the Lord of the Harvest to send workers (see Luke
10:2).
Mass evangelism occurs among large numbers of people, but personal evangelism
involves sharing the Gospel with one person or a small group of people.
When Christians intentionally go out to evangelize, they should go in pairs (see Luke
10:1). Two men may go together. Two women may go together. Or a husband and wife
may go together. Going in pairs is more secure and effective in evangelizing strangers.
Generally, it is not recommended that a single man and a single woman go together to
evangelize. Christians should avoid even the appearance of impropriety.
In addition to planned evangelism, personal evangelism may occur on a daily basis, as we

go about our routine activities. The Great Commission as given in Matthew 28:19 says,
“Go and make disciples.” But the Greek word translated as “go” implies that we are also to
make disciples as we go. We should pray that God opens our minds for opportunities in
witnessing to anyone that we encounter.
In order to evangelize as we go about our daily activities, we need to know how to turn a
conversation toward spiritual things. Following are some examples:
If you are talking with someone on a beautiful day, you might remark, “God
certainly provided a lovely day for us to enjoy, didn’t he?”
If a person complains of their sickness, you may say, “I’m sorry that you are sick,
and I want you to feel better. Jesus has healed many people.”
If a person is worried, you might say, “Most of us worry about things, but I’ve
found a way to relieve my stress. I ask Jesus to remove my anxiety, and he
certainly helps me. Could I share some Scripture that explains this? (Then share
Scripture such as Luke 12:22-31).
If the listener seems responsive to spiritual things, you should proceed to share more. It is
generally better to proceed slowly when sharing the Gospel. The evangelist speaks and
allows the listener to respond. Then the evangelist speaks again, in response to what was
said. Someone compared evangelism to feeding pigeons in a city park. A young boy took a
loaf of bread and threw the whole loaf to the pigeons, scaring them so they flew away.
Then an old man picked up the loaf of bread, and asked the young boy to sit together
quietly with him on a park bench. The old man proceeded to break off a few crumbs of
bread from the loaf and tossed them out onto the ground. Soon a pigeon flew down and
began to eat the bread. The man tossed a few more crumbs out, and more pigeons came and
began to eat. Within a few minutes the whole flock of pigeons was eating. In the same way,
we can offer a little spiritual truth to a person, and see if that person is interested in
receiving more.
The acronym FIRE is a useful tool to remember in opening a conversation and proceeding
to evangelize. FIRE stands for the following terms.
Family. Begin by asking, “Do you have a family?” Most people like to talk about their
family—especially their children and grandchildren. But it is not good to pressure someone
if they don’t wish to talk about a divorce or some other family issue. After talking with
them about their family, you may then briefly talk about your own family.
Interests. Ask, “What do you do when you have free time?” Notice the person’s household
or surroundings. Does the person appear to have a hobby? Talk about what interests the
person.
Religion. Ask, “What is your religion?” Or, “Have you thought much about spiritual
things?”
Evangelism. If the listener is not a Christian, you may have an opportunity to share the
Gospel. You can judge this by the listener’s responses.
1. Evangelism Explosion.
If you are not sure that a listener is a Christian, you may wish to ask two diagnostic
questions. Dr. James Kennedy offers these questions as part of an evangelistic
method known as Evangelism Explosion. The questions follow.
1. Do you know for sure that you are going to be with God in
Heaven? Depending on how the person answers this question, you
may need to ask question 2.
2. If God were to ask you, “Why should I let you into My Heaven?”
what would you say?
These questions and the evangelistic methods that accompany them are available in
five languages. Click on “Do you know?” at the following link:
http://www.eeinternational.org/
The evangelism explosion tract is available online in an easier-to-follow format at:
http://www.menorah.org/eetract.html
The two diagnostic questions help you to know whether or not the listener is a
professing Christian with at least a basic understanding of Christian theology. And
they give you an opportunity to share the Gospel.
2. Personal Testimony.
Instead of going directly to Scripture when a listener responds to the two
diagnostic questions, you may sometimes share your personal testimony. If the
listener is unsure that he would go to be with God when he dies, you can say, “May
I share how I received assurance that I will go to heaven when I die?” Generally
the listener will allow you to give your testimony. Your testimony should be
organized as follows.
a. What my Life was like before I became a Christian.
b. How I became a Christian.
c. How my life has changed as a result of my trusting Jesus as my Lord
and Savior.
d. How you can become a Christian.
In order to be more organized, I recommend that you write out your testimony.
Develop a written testimony that you can present in about three minutes. Also
develop a version of your testimony that you can present in about five or six
minutes. If you have a lot to say, you may also want to develop a longer version of
your testimony. The longer version might be useful when you speak to groups of
people who are prepared to listen. Practice giving your testimony to other
Christians, and ask for suggestions to improve your delivery. In evangelism, it is
important to communicate essential information, and avoid boring a listener with
irrelevant information. Your written testimony is primarily for your own use, since
you will generally give your testimony orally. Sometimes, however, it is helpful to
have your written testimony available to give to people who may speak another
language. The testimony can be translated in advance into their language.
At the close of your testimony, you may ask the listener if he would like to have
the assurance of eternal life with God. If he says, “Yes,” you can then lead him
through the Scriptural plan of salvation. There are various Scriptures that can be
used to present the plan of salvation. The evangelism explosion tract is referenced
above.
3. Four Spiritual Laws.
Another tract is “Four Spiritual Laws,” which is available online in many
languages.
http://www.greatcom.org/laws/languages.html
Click on the appropriate language to see the complete Four Spiritual Laws
tract. Also, click on “more” to watch the Jesus film. This film tells the story of
Jesus in more than 800 languages. You may want to order one or more copies of
the Jesus film prior to going to a mission field.
A summary of the four spiritual laws follows.

1. God loves you and offers a wonderful plan for your life. (See John 3:16;
John 10:10).
2. Man is sinful and separated from God. Therefore, he cannot know and
experience God's love and plan for his life. (See Romans 3:23; 6:23 ).
3. Jesus Christ is God's only provision for man's sin. Through Him you can
know and experience God's love and plan for your life. (See Romans 5:8;
1 Corinthians 15:3-6; John 14:6 ).
4. We must individually receive Jesus Christ as Savior and Lord; then we
can know and experience God's love and plan for our lives. (See John
1:12; Ephesians 2:8,9; John 3:1-8; Revelation 3:20 ).
The Four Spiritual Laws Tract then explains that receiving Jesus means allowing
him to take charge of one’s life—to allow Jesus to sit on the “throne” governing
one’s life, rather than a person being in charge of their own life.
If a listener is willing, the evangelist leads the listener to pray to receive Christ. A
suggested prayer from the Four Spiritual Laws tract is:
"Lord Jesus, I need You. Thank You for dying on the cross for my sins. I open the
door of my life and receive You as my Savior and Lord. Thank You for forgiving my
sins and giving me eternal life. Take control of the throne of my life. Make me the
kind of person You want me to be."
The Four Spiritual Laws show the elements generally presented in various tracts
showing the plan of salvation.
4. Romans Road to Salvation.
Another way to present the plan of salvation is the Romans Road. This tract is
available in various languages at the following website.
http://www.gotquestions.org/Romans-road-salvation.html
A summary of the Romans Road to salvation using Scripture from the New
International Version of the Bible follows.
Romans 3:23. For all have sinned and fall short of the glory of God.
Romans 6:23. For the wages of sin is death, but the gift of God is eternal life in
Christ Jesus our Lord.
Romans 5:8. But God demonstrates his own love for us in this: While we were
still sinners, Christ died for us.
Romans 10:9,10,13. 9 That if you confess with your mouth, "Jesus is Lord,"
and believe in your heart that God raised him from the dead, you will be
saved. 10For it is with your heart that you believe and are justified, and it is
with your mouth that you confess and are saved. . . . 13for, "Everyone who
calls on the name of the Lord will be saved."
An easy way to remember the location of these verses of the Romans Road is to
memorize the first reference: Romans 3:23. Double the chapter number 3 and you
have Romans 6:23. Then memorize the reference: Romans 5:8. Double the chapter
number and you have Romans 10. This helps you to remember Romans 10:9,10,13.
Know these four Scripture references and you can use the Bible to lead a person to
salvation.
After sharing Romans 10:13 with a listener, ask him if he would like to pray with
you to receive eternal life with Christ. If he agrees, you may choose to allow the
listener to repeat a prayer after you—one sentence or one phrase at a time. Then
say the prayer, keeping the sentences short and simple.
The Romans Road also includes some Scripture showing the results of salvation—
having peace with God and having the security of a believer (see Romans 5:1;
8:1,38,39).
5. The New Birth—John 3.
My favorite way method of leading people to Christ is using Scripture in John 3.
This chapter explains that in order to enter heaven, a person must be born again.
[a] John 3:16 Or his only begotten Son
I first get to know a person, following the process outlined by the acronym FIRE. I
may share my testimony. I explain that I have received assurance that when I die, I
[b] John 3:18 Or God's only begotten Son
will go to be with God. Then I may ask, “Would you like to receive the assurance
of eternal life today?” If the person agrees, I then open my Bible to John 3.
“The Scripture teaches that in the beginning, the first man and the first woman had
fellowship with God. The 3Lord
thatexplained
a religiousthat if they disobeyed him, they
I explain, “It says in John leader named Nicodemus camewould
to Jesus
lose that that
fellowship
becauseand
of die. The firstthat
manJesus
and woman disobeyed—they
and said the miracles performed, God must be sinned—
with him.
and
Jesussoreplied,
they died. Everyone since that time has inherited the tendency to disobey
God. We all sin and we all physically die.”
“I tell you the truth, no one can see the kingdom of God unless he is born
“We have nothing except our lives to offer God to pay for sin. But God loves us so
much that he sent his only Son to die in our place. Jesus was without sin, so he
offered his sinless life as payment for our sins. Jesus was crucified on a cross 2,000
years ago. On the third day, he arose from the grave. He is now with God, his
Father. If you trust in Jesus, you will receive eternal life today; so that when you
die your spirit will go to be with God. Would you like to receive eternal life now?”
If the listener agrees, I then say, “I’m going to pray, and I ask that you repeat each
sentence after me.”
“Father God, I have disobeyed you. Forgive my sins. I believe that Jesus died to
pay for my sins. I believe that he was raised from the grave. Give me eternal life
today. I now receive Jesus as my Lord and Savior. In the name of Jesus I pray.
Amen.”
The Bible teaches that in order to be saved, we must be willing to confess Christ
before men (see Matthew 10:32,33). So I like to have the convert confirm that he
believes in Christ. I may ask him this, “If you truly believe the words that you just
prayed, shake my hand.” Then the convert shakes my hand, showing that he
believes in Christ. This is a sign—a confession of faith--to anyone else in our
presence that the convert means what he says. And it is a confirmation for the
convert to remember.
I then explain some things to the convert. “When we are born again, we are
spiritual babies. God wants us to grow to maturity in the faith. As we grow, we
learn spiritual truth and experience the joy of knowing God. There are five things
that we need to do to grow in faith.”
a. Love God and love your neighbor as you love yourself. These are
God’s two greatest commandments.
b. Study the Bible. Begin by reading the Gospel of John. (I show the
convert where to find the Gospel of John in the Bible. If the convert does
not have a Bible, I provide a way for him to study—by giving him some
Scripture or by inviting him to a church. If the convert does not read, I
explain that the church can teach the Scripture.)
c. Pray daily in the name of Jesus.
d. Meet together each week with other Christians that teach the Bible.
e. Tell others about salvation in Jesus.
(These five ways of growing in faith are shown in the video presentation of an
evangecube below.)
I then try to follow up with the convert or see that someone from a church quickly
follows up with the convert. It is best if someone visits the convert within a day, or
at least within a week. As explained previously, we don’t leave physical babies
alone, and we don’t want to leave spiritual babies alone. The convert has much to
think about. He may have questions regarding the Scripture that was shared with
him. Perhaps some key Scripture was omitted in the presentation. He needs to be
reminded of Scripture assuring him of salvation. In time, as he matures, he will
experience the Holy Spirit guiding and assuring him. In the meantime, he needs
help from other Christians. The convert needs encouragement to meet with other
Christians for worship and study. If he is unable to come to church, someone from
the church should go and meet regularly with him for discipleship.
6. Evangecube.
An evangelistic method using a tool called an evangecube is shown on the website
below. I recommend that you watch the video presentation.
http://www.youtube.com/watch?v=GhVldzsGEck
The presentation of an evangecube shows that a Christian matures by:
1. Loving God and one’s neighbor
2. Reading the Bible
3. Praying and listening to God
4. Meet together regularly with other Christians for worship, prayer, Bible study,
and helping each other
5. Evangelizing
An evangecube is a useful tool in presenting the Gospel across cultures and
language barriers. It shows the way to salvation using pictures. It holds peoples’
attention—especially children’s attention. It is a useful aid in guiding an evangelist
in his presentation.
7. Additional Information on Personal Evangelism.
The following website offers online training materials in personal evangelism, and
has videos of witnessing in the USA.
http://www.mercystreet.com
8. Objections to the Gospel.

When presenting the plan of salvation, listeners may raise various objections.
Sometimes a listener is sincerely seeking the truth, and needs an answer.
Sometimes a listener is merely trying to divert the conversation because he is not
interested in knowing Jesus. Often, listeners want to divert us from the plan of
salvation because they don’t want to admit they are sinners and change their
lifestyles. We need to be able to address objections, and return to presenting the
Gospel. Having a good knowledge of Scripture and where to find Scripture in the
Bible is the way to answer most objections. It is important to memorize key
Scripture.
Then pray that the Holy Spirit will guide you to answer people’s questions.
Speak the truth in love (see Ephesians 4:15).
Alex Strauch teaches that we are to love those that we witness to. Consider the
quotes below from the following web page.
http://www.bible.org/page.php?page_id=2765
Evangelist Bob Smith says, “Ninety percent of evangelism is love.”

Evangelism involves loving people, wanting to reach out to them,
being friendly and open to them, and serving them. We must not be
argumentative in witnessing—conveying the impression that we have
all the answers. We must not be obnoxious and proud, dominating
every conversation. We must learn to relax—to simply give people the
gospel and let the Holy Spirit unleash its power. If the Holy Spirit
does not work in a person’s heart, all of our arguing is not going to
help. Answer questions the best you can, and if you do not have an
answer tell the person to whom you are speaking that you will try to
find it. 1
Paul says, “Let your speech always be with grace, as though seasoned
with salt” (Col. 4:6). When you know that you’re to be gracious and
seasoned with salt, then you don’t get so frightened and think, “I’ve
got to argue them into Heaven. I’ve got to show them I’m right. I’ve
got to show them I’m orthodox and not in one of the cults.” It is an
amazing thing when you seek to be gracious and winsome. You don’t
get concerned when the unbeliever argues and calls you names. You
can quietly respond,“I understand your perspective, but I want you to
know my sins have been forgiven. I have a new hope because I know
that God’s new life is in me. 2
With this attitude of love, let us consider how to answer some objections.
a. Good Works.
Most people feel that they must do good works in order to earn favor with
God. Every major religion of the world except Christianity encourages
good works in order to earn one’s way into heaven or to advance to a
higher spiritual state. Christianity is unique. Christianity holds that Christ
has already done the good work. Christ died to save us from the penalty of
sin. To be saved, we simply need to believe in Jesus. When we have such
Biblical faith, we repent of our sin (turn away from our sin) and follow the
teaching of Jesus. We are saved by the grace of God through faith in order
to do good works.
8 For it is by grace you have been saved, through faith—and this not
from yourselves, it is the gift of God— 9not by works, so that no one
can boast. 10For we are God's workmanship, created in Christ Jesus
to do good works, which God prepared in advance for us to do.
(Ephesians 2:8-10 NIV)
When a person thinks that his good works will get him into heaven, I say,
“God is perfect and he expects that anyone who enters his Kingdom will
be completely without sin. But we are all sinners. None of us are perfect.
Trying to be perfect is like trying to swim across an ocean. All of us fail at
some point. Only Christ lived a perfectly sinless life. By trusting in Christ,
we are saved. And as we love Christ, we then want to do good works.
Christianity is more of a relationship than it is a religion. A religion

typically presents a set of rules to follow in order to be holy. Christianity
C. Relationship Evangelism
Relationship Evangelism or Relational Evangelism is sharing the Gospel with
people that you have a relationship with. Often people come to Christ through friends
or family. In the United States, historical data suggests that more than 75 percent of
people who come to Christ do so through the influence of friends or family. 3
The Bible gives examples of relationship evangelism. John the Baptizer introduced two
of his disciples to Jesus, and they in turn each introduced a brother or friend to Jesus
(see John 1:35-51).
We can use our knowledge of personal evangelism to witness to friends and family. We
should pray for opportunities to witness. Since we already have a relationship
established with friends and family, at appropriate times we can go directly to sharing
our testimony and sharing the plan of salvation. Or we may be able to go directly to
praying together with a friend. The preliminary work of establishing a relationship has
already been done.
Relationship evangelism is effective in reaching people of other faiths who resist other
methods of evangelism. For more information, search the internet for “relationship
evangelism.”
D. Evangelistic Sermons.
Preaching is an excellent way to make converts. On the day the church began,
the Apostle Peter preached and 3,000 people became Christians (Acts 2:41).
E. Mass Evangelism.
Down through the centuries, preachers have led countless numbers to become
Christians. In thepersonal
In contrast with twentieth century, the
evangelism, evangelist
mass Billy Graham
evangelism targets many led many
people in
thousandsmeetings
open-air to receive
or Jesus throughout
in other the world.
large gatherings. In type
This churches around thecan
of evangelism globe,
be
pastors today preach and millions are baptized.
effective if much preparation is made. It may require substantial funds to secure
meeting places and advertising. The website below has a chapter on mass
In order to reach
evangelism. Clickconverts through
on “ Course preaching,
Download sermons
Center,” thenneed to be
choose theevangelistic.
course
Pastors do not always
“Leaven Like Evangelism.”preach evangelistic sermons. Evangelism is directed to
those who have not come to faith in Christ. So pastors may choose when to
preach evangelistic http://www.amesbible.org/virtualcampus.html
sermons and when to focus more on discipleship.
Street Preaching —preaching in open-air meetings on a relatively small scale may not
require funds An evangelistic
or extensive sermon isThis
preparation. designed to bring
method people to
of preaching a decision
is highly to receive
effective in
some places. Christ as Lord and Savior. So the selection of a Biblical text should be
appropriate for evangelism. Many passages in the Gospels or Acts, for example
F. Saturation Evangelism.
may inspire people to come to Christ.
Saturation evangelism
Evangelisticseeks to present
sermons shouldtheaddress
Gospeltheto concerns
every person withininana area
of people or
congregation.
country. The following website
The evangelist Billysuggests
Graham various
often tools for saturation
presented evangelism.
the world’s problems that are
reported in the headlines of newspapers, and
http://www.ad2000.org/gcowe95/satevang.html then he presented the Good News
that Jesus can solve such problems. Jesus can overcome loneliness, crime,
The tools suggested
brokenatrelationships,
the above website for saturation
hopelessness, and anyevangelism are:
other problem.
 Radio and Television Broadcasting.
 Bible and Christian Literature
An evangelistic Distribution
sermon closes with an invitation to receive Jesus as Lord and
Savior. That decision should be immediate. The Scripture teaches that today is
 Itinerant Evangelists, Special Speakers, and Group Evangelism
the day of salvation (see 2 Cor. 6:2). One of Satan’s great deceptions is to make
 Unitedpeople think of
Campaigns thatPersonal
there is Evangelism
no hurry in becoming a Christian. So people put off the
decision to receive Christ and their hearts grow cold as they grow old. Today
may the last time some people have to receive Christ. When they turn away from
 Film Evangelism Using the "JESUS" Film
 Leadership Training Available.
Saturation evangelism follows the command to preach to all creation (see Mark 16:15).
And it follows the principle of sowing generously in order to reap generously (see 2
Cor. 9:6).
G.
H. Overcoming Hindrances
1.
2.
1
Alex Strauch: http://www.bible.org/page.php?page_id=2765
2
Alex Strauch: http://www.bible.org/page.php?page_id=2765

IX. Discipleship
A disciple is a “learner” or “pupil.”4 The Great Commission teaches us to make disciples.
In Christian theology, the process of making disciples is called “discipleship.” Scripture
teaches disciples to become mature. The Apostle Paul wrote that people within the church
should work together to bring disciples to maturity. Disciples become mature by
becoming like Christ.
11 It was he who gave some to be apostles, some to be prophets, some to be evangelists, and
some to be pastors and teachers, 12to prepare God's people for works of service, so that the
body of Christ may be built up 13until we all reach unity in the faith and in the knowledge of
the Son of God and become mature, attaining to the whole measure of the fullness of Christ.
14 Then we will no longer be infants, tossed back and forth by the waves, and blown here
and there by every wind of teaching and by the cunning and craftiness of men in their
deceitful scheming. 15Instead, speaking the truth in love, we will in all things grow up into
him who is the Head, that is, Christ. 16From him the whole body, joined and held together
by every supporting ligament, grows and builds itself up in love, as each part does its work.
(Ephesians 4:11-16 NIV)
It is the job of the whole church to make disciples. Some in the church focus on evangelism,
some on teaching, and some on various other tasks. By working together, church members bring
disciples to maturity. And churches and mission organizations plant new churches, making
more disciples.
A. Process of Discipleship.
A church should have a plan for developing disciples. The plan should include the
following elements.
1. Evangelism and Immediate Follow-Up.
The church plans and conducts evangelism, and then quickly visits people who
pray to receive Christ. Preferably within a day or at a minimum, within a week, a
couple of people visit the new convert. Ideally the person who led the convert to
Christ will be one of the people who go back to visit. The visitors from the
church should assure the convert of his salvation by sharing Scripture (see 1
John 5:13). Visitors should encourage the convert to attend church meetings, and
help the convert to get there.
2. Confession and Baptism.
Soon after a person professes faith in Christ, that person should make a public
profession of faith by being baptized. Baptism and the Lord’s Supper are two
ordinances of Christ for the church. The convert should also verbally confess his
faith. Confession is an important part of the salvation experience (see Romans
10:9 above ).
3. Developing a Devotional Life.
The convert should be trained to spend “quiet time in prayer” with God daily.
Christians should not only pray, but also listen to God as he guides their
thoughts. If the convert can read and has a Bible, the convert should be taught to
study the Bible daily. Christians may start by reading the Book of John, then
the other Gospels, then the rest of the New Testament, and then the Old
Testament. Christians should memorize key verses that have an impact on them
as they study and meditate on Scripture.
4. Bringing Converts into a Local Church.
Every Christian should be integrated into the life and work of a local church (see
Hebrews 10:25). Disciples should be encouraged to discover their particular
spiritual gifts. Disciples are not to be given responsibilities greater than their
spiritual maturity, but they should be given some work in the church. Either a
church uses disciples or loses them. Each convert should be in a small group
that meets for Bible study and fellowship.
5. Disciples Should be Taught to Bear Fruit.
Jesus said, “This is to my Father's glory, that you bear much fruit, showing
yourselves to be my disciples” (John 15:8 NIV). There are three types of
spiritual fruit: converts, character, and conduct. As soon as possible, a new
convert should be invited to go with a more experienced disciple to learn to
evangelize and win converts (see Romans 1:13). The convert should be
encouraged to develop character—the fruit of the spirit (see Gal. 5:22,23).
And the convert is encouraged to conduct himself in a righteous manner (see
Romans 6:21,22). 5
6. Transmitting a Vision for a Church Planting Movement.
Each convert should be given a vision for a church planting movement (see the
training module “Missiology”). Converts must learn that one of the objectives of
a local church is to reproduce itself.
B. Spiritual Multiplication.
Spiritual multiplication is the Biblical way to make disciples among all peoples.
Spiritual multiplication involves making disciples, and sending them to make
other disciples. Spiritual addition is making disciples without sending them to
make other disciples. The following link compares church growth by multiplication
with church growth by addition.
http://biblestudycd.com/spiritualmult.html
The website above shows that if a church converts and disciples 100 people per
day but fails to get the new disciples to make disciples, it would take 164,000
years to make disciples of the 6 billion people on our planet. The Great
Commission cannot be fulfilled through spiritual addition.
But if an individual converts and makes a disciple each 6 months, and if those
disciples convert and train 1 person each 6 months, the entire world would be
converted in 16.5 years! Spiritual multiplication is the process by which disciples
reproduce themselves. Like cells in a human body, one becomes two, two
becomes four, four becomes eight, and so on. A small body grows to be a large
body.
To fulfill the Great Commission, we need not only to reproduce individual

disciples; we also need to reproduce churches. The training module “Missiology”
gives strategies for reproducing churches.
C. Discipleship for Leaders and Followers.
Different levels of training are given to disciples, depending upon their gifts and
willingness to learn. Everyone in the church is important and has an important role in
carrying out the work of the church. But relatively few members of the church are
leaders, church planters, and evangelists. More extensive training is needed for
these disciples who will plant and lead new churches.
Paul shared the Gospel with thousands of people, but he took only a few people with
him on mission. He provided extensive training to a few people so that they could
plant and lead churches. Timothy was one such disciple. Paul wrote the letters 1
Timothy and 2 Timothy to train and encourage this disciple.
Jesus taught crowds of people, but he gave extensive training to twelve disciples.
Eleven of the Twelve Disciples then proved faithful and were able to reproduce
themselves by making many other disciples.
How can we find church leaders to train? First, we pray intensely. Jesus prayed all
night before selecting twelve disciples to train.
12 One of those days Jesus went out to a mountainside to pray, and spent the
night praying to God. 13When morning came, he called his disciples to him and
chose twelve of them, whom he also designated apostles. (Luke 6:12,13 NIV)
Dr. Hudson Taylor, founder of China Inland Mission, was asked how he was able to
recruit a thousand missionaries in the late nineteenth century to go to China. Taylor
replied, “First, ‘Pray ye the Lord of the Harvest, that He will send forth laborers into
His harvest.’”6“Second, to get laborers, ‘deepen the life of the layperson in the
Scriptures, so they won’t say no to God.’”7
How can we “deepen the life of the layperson in the Scriptures?” Wayland B. Moore,
who spent many years making disciples, writes that the Apostle Paul showed how to
make disciples. Read Acts 20:17-38, in which Paul is talking to the leaders of the
Ephesian church. Paul’s work in Ephesus reveals three principles for training
disciples. First, there must be our penetrating presence—our fellowship. We must
spend time in the world of the disciples. We adapt to their environment and culture.
Paul spent three years training disciples in Ephesus. Second, we must have a parent-
heart—building a loving relationship with the church family. Paul was like a
father to the church—providing spiritual food and training for its members. Acts
20:17-38 shows the love between Paul and the church. Third, we must be the pace-
setter—modeling the faith. Acts 20:17-38 reveals that Paul was an excellent role
model for the church [see also Philippians 4:9]. Disciples observe the lifestyle of the
teacher. Jesus told his disciples, “Follow me” (Matt. 4:19), rather than “Just listen to
me.”8
1. Progress. Moore suggests an initial six-month long training in which you
meet once weekly with a disciple. [Of course, some disciples may be with you
much more than once weekly.] You check on the progress of the disciple, and
make sure that all assignments are completed. At the close of six months, the
disciple should be ready to train another disciple. Periodically, you then
check on the progress of the two disciples.
2. Principles. You relate Scriptural principles to life, and discuss pre-assigned Bible
study and Scripture memory.
3. Problems. You listen to the disciple, and use Scripture to solve problems.
4. Prayer. You pray together with the disciple, increasing the length of prayers as
you know each other better.
5. Practice. You regularly take the disciple together with you for personal
evangelism and other ministry.9
As we pray for leaders to train, we also observe to see who is willing and able to lead.
When we develop cell groups or house churches, and ask people to help in the church,
some people will appear to have gifts in leading and teaching. We can then ask them
to help us with certain tasks, and see how they perform.
We need to see the potential in ordinary people. God often uses people of low rank to
accomplish his work (see 1 Cor. 1:26-29). Jesus chose common people to be his
Apostles.
Remember that those who we train one-to-one will be of the same sex as ourselves.
We can train people of the opposite sex in small groups. Typically, people our age or
younger will respond best to our training.
In addition to training leaders, we need to make disciples of the rest of the church.
Such discipleship may occur through sermons and through small group Bible
studies. Teachers within the church may lead such small groups. Also, we encourage
each member of the church to be involved in the work of the church. We encourage
the members to follow the Holy Spirit in choosing where they can best utilize their
gifts in meeting the goals of the church. Also, we ask people to take certain roles
within the church.
D. Curriculum and Related Resources.
What curriculum is appropriate for making disciples? Different training plans are used
for disciples with different roles within the church. Basic training in essential doctrine
is offered to all church members. Of course, such training must be given in accordance
with the age level and learning abilities of disciples. Following are some sources of
discipleship materials.
1. The training modules on this Missions Training website.
The whole church can benefit from knowing material offered in the modules.
 Call to Missions (how to be guided by the Holy Spirit)
 Evangelism and Discipleship
 Missiology (understanding the mission of the church and strategies for

church planting)
 Theology
 Church Leadership and Administration (knowing the organization of the
church)
 Teaching and Preaching (the section on interpreting Scripture)
 Pastoral Ministry (ordinances of Baptism and Communion)
 Messianic Prophecy (knowing a few prophecies that validate Jesus as the
Messiah and show the reliability of Scripture)
 Apologetics (always being prepared to make a defense for the Gospel)

2. Basic Discipleship Training offered Online.
Kenson Kuba, who served twelve years with Campus Crusade for Christ (a
conservative international evangelistic organization), offers five free discipleship
Study Books online.
a. How to Be Sure You are a Christian, Grow in Your Faith, Share Christ with
Others and Reach This World for Christ!
b. How to Live the Spiritual Life and Defeat Your Spiritual Enemies.
c. How to Study the Bible and Teach it to Others!
d. How to Devote Your Heart Completely to Christ!
e. Discipleship Principles
These five online books can be accessed at the following website.
http://biblestudycd.com/
Use the zoom-in feature (symbolized by a magnifying glass) on the tool bar of
your computer to enlarge the online books for reading.
3. Discipleship in Small Bible Study Groups.
The following link to a Campus Crusade for Christ website provides information
on how to organize small Bible study groups. It has information under the
heading “Beginning and Leading a Small Group” that may be adapted to the
culture in which you work. It also has some good information on the initial
discipleship of converts under the heading “Getting Started in the Christian
Life: Life Concepts Followup.”
http://godsquad.com/discipleship/index.htm
4. Longer Term Training— Ames Bible College.

Ames Bible College offers a Survey of the Old and New Testaments, Creative
Bible Study Methods, as well as other theological classes at the website below.
To access the classes, click on Course Download Center.
http://www.amesbible.org/virtualcampus.html
If our theology differs in some respects from that offered on the above website
and on other websites, we are free to use the materials that are useful to us, and
disregard the rest. But we should base our theology on Scripture, not on
tradition or some other authority.
5. Longer Term Training
ChristianCourses.Com, one of the RBC Ministries, offers free online studies
of the Old and New Testament, as well as classes on Christian Living. See the
website below. In order to use this site, you will need to register and give your e-
mail address and enter a password.
http://cc.christiancourses.com/
Cathedral University offers basic Bible training for students, and also training
for pastors at the following web site:
http://www.cathedraluniversity.com/index.asp
6. Brief summary--Books of the Bible.

The following website gives a one sentence overview of each Book of the Bible.
http://www.bibleplace.com/biblebks.htm
7. Chapter-by-Chapter Training.
One way to disciple all Christians is simply to select a Book of the Bible and
teach through it, starting at the first chapter and ending with the last chapter. You
can help disciples understand the meaning of Scripture in the context in
which it was written. The Holy Spirit can guide you in this. Also, you have
access to various Bible related tools such as commentaries and dictionaries on
the websites below.
You will want to help disciples apply the Scripture to their lives. Ask questions
that facilitate discussion regarding the Scripture and how it impacts the students.
Ask, for example, “If you obey this Scripture, how will that change your life?”
Or, “How can we apply this teaching today?” You may wish to teach through the
Book of John, which shows that Jesus Christ is God. Or you may wish to teach
through the book of James, which provides practical guidelines for Christian
living. Let the Spirit guide you in selecting the right material for your disciples.
8. Handbook of the Bible and Related Topics.
The following website from Atlantic Baptist University gives a description of
Biblical literature, archaeology, manners and customs, etc.
http://www.abu.nb.ca/ecm/topics/books1.htm
9. Bible Resources.
The following website gives links to commentaries, Bible dictionaries, and other
resources.
http://www.preceptaustin.org/tool_commentary.htm
These Bible tools will be useful to teachers and students as they study the
Scripture.
The Lord be with your spirit. Grace be with you. (2 Timothy 4:22).
X. Requirements for Students.

Students who truly want to learn evangelism and discipleship should do the following.
1. Write a testimony that can be read in three minutes, and give it to someone to review.
2. Give your testimony orally to at least one person.
3. Share the plan of salvation with at least three people who were not Christians prior to
your talking with them.
4. Develop a brief plan (not more than three pages) for a six-month-long curriculum to train
new converts to grow in faith and be able to make disciples. Have someone review your
plan.
Remember, evangelism and discipleship is more “caught” than “taught,” and you catch the
spirit and methods of these tasks by doing them. Jesus sends His followers to evangelize
(Luke 9:2; 10:1,9), and disciple (Matt. 28:19,20).
4
Strongs, Gr. 3101.
5
C. I. Scofield, ed., Scofield Study Bible, (New York: Oxford University Press, 1967) , note to John 15:8.
6
Hudson Taylor (quoting Matthew 9:38) in Waylon B. Moore, Building Disciples,
(Tampa, Florida: Missions Unlimited Publishers, 1991) 35.

7
Taylor, in Waylon B. Moore, Building Disciples, 35.
8
Moore, Building Disciples, 35,36.
9
Moore, Building Disciples, 36.

X. Requirements for Students.
Students who truly want to learn evangelism and discipleship should do the following.
1. Write a testimony that can be read in three minutes, and give it to someone to review.
2. Give your testimony orally to at least one person.
3. Share the plan of salvation with at least three people who were not Christians prior to
your talking with them.
4. Develop a brief plan (not more than three pages) for a six-month-long curriculum to train
new converts to grow in faith and be able to make disciples. Have someone review your
plan.
Remember, evangelism and discipleship is more “caught” than “taught,” and you catch
the spirit and methods of these tasks by doing them. Jesus sends His followers to
evangelize (Luke 9:2; 10:1,9), and disciple (Matt. 28:19,20).
Evangelism Explosion course outline
I. INTRODUCTION:
A. Their secular life
B. Their church background
C. Our church (their impression)
D. Testimony: church or personal
Transition:
May I ask you a question?
E. Two diagnostic questions:
Q #1 – Have you come to the place in your spiritual life where you know for certain
that if you were to die today that you would go to heaven?
 1 John 5:13
 May I share with you how I came to know I have eternal life and how you can
know it too?
 Let me ask you a second question…
Q #2 - Suppose you were to die today and stand before God and He were to say to
you, “why should I let you into My heaven? What would you say?
Repeat and confirm answer.
 Let me be sure I understand what you would say to God. You would say….
Transition:
When we started talking, I thought I might have some good news to share with you, but
now that I’ve heard your answer to this question, I know I have the best news you’ve
ever heard!
-------------------------------------------------------------------------------------------------------
II. THE GOSPEL
A. Grace
1. Heaven is a free gift
Romans 6:23
2. It is not earned or deserved.
Ephesians 2:8-9
Friend’s gift
Transition:
This can be seen more deeply when we understand what the Bible says about man.
B. Man
1. Is a sinner.
Romans 3:23
Sin defined
Three sins a day
Matthew 5:48
2. Cannot save himself.

Omelet with bad eggs
Proverbs 14:12
Do you see now why it is impossible?
Transition:
This comes into sharper focus when we look at what the Bible says about God.
C. God
1. Is merciful – therefore doesn’t want punish us.
1 John 4:8b
2. Is just – therefore must punish us.
Exodus 34:7b
Bank robber
Transition:
God solved this problem in the Person of Jesus Christ.
D. Christ.
1. Who He is – the infinite God-man.
John 1:1, 14
John 20:28
2. What He did – He died on the cross and rose from the dead to pay the penalty for our
sins and to purchase a place in heaven for us which He offers as a gift.
Record Book
Tetelestai
G-R-A-C-E
Transition:
This gift is received by faith.
E. Faith.
Key to heaven.
1. What it is not – mere intellectual assent.
The devil
James 2:19
Matthew 8:29
- Mere temporal faith
2. What it is – trusting in Jesus Christ alone for eternal life.

Acts 16:31
The chair
Motive for Godly living
Beggar’s hand
==================================================
EE TEACHER’S HAND-OUT
PART II- THE GOSPEL PRESENTATION
I. OBJECTIVE
To equip you to effectively communicate the grace and man portions of the gospel
presentation.
II. TRANSITIONAL SENTENCE: “Good News!”
“…When we started talking, I thought I might have some good news to share with you,
but now that I’ve heard your answer to this question, I know I have the best news you
will ever hear!”
a. The gospel is good news

b. Think about heaven before you talk about it.
c. Watch your attitude.
d. Avoid talking down to people: “you know,” “you see’” etc…
e. Instead you might say, “I discovered…” or “I am glad I learned…”
f. You’re telling him he’s wrong without making him angry.
III. GRACE
A. Heaven is a free gift. Romans 6:23
1. A free gift – begin with the positive (Transparency: note that ribbon forms a plus
sign).
2. Identify with the prospect when possible – “I felt like you…”
3. Personalize – use “I, me , my”
4. According to the Scripture – Romans 6:23
a. “The Bible says…” For all have sinned…

b. Use only the relevant part of verses
c. Be conversational – not preachy!
B. It is not earned or deserved. Ephesians 2:8-9

1. Contrast man’s way with God’s way.
a. Man’s way is to earn or try to deserve, to pay, or work for everything.
b. God’s way is grace – to receive freely what we don’t deserve.
Friend’s gift
2. Illustrate with a “Friend’s gift.”
a. This illustrates that no amount of human effort can earn the free gift of eternal life.
b. Master the illustration.
c. Be sure to apply it.
3. Use question to focus attention and heighten interest such as:
a. “How good do you suppose I would have to be to earn my way to heaven?”
b. “How much do you pay for the air you breathe?”
4. Most people do not know that man cannot save himself; therefore, this truth must be
repeated and emphasized many times and in many different ways.
IV. Transition:
“This can be seen more clearly when we understand what the Bible says about man.”
a. Notice that the transitional sentence here begins by pointing back to what has just
been said: “This can be seen.” Then it points forward to what is going to be discussed
next “about man.”
b. Transitional sentences make the presentation flow smoothly, so they should be
memorized and used consistently.
V. MAN
A. Is a sinner. - Most people know this even though they may not realize the seriousness
of it.
1. How can you tell someone he is a sinner without unnecessary offense?
• State the general principle: “All have sinned!” Romans 3:23
• Quote Romans 3:23 and Isaiah 53:6 (optional).
Sin defined
2. Define sin: The Bible says sin is…
• Anything we do, that God has said not to do- “…sin is lawlessness” (1 John 3:4)
• Anything we fail to do which God commands –(James 4:17)
• Any evil thought – (Proverbs 24:9)
• Any word we should not say – (Matt. 12:37)
Three sins a day
3. Talk about how many times a day the average person sins: use “Three sins a Day”
illustration.
a. This illustration shows how a few sins a day will add up to many sins in a life-time.
b. “If I were to commit three sins a day…” (refer to yourself, not to prospect)
Matthew 5:48
4. Quote Matt. 5:48 and apply: A perfect God in a perfect heaven, requires perfection.
That’s why man…”
C. Cannot save himself.

Omelet with bad egg
1. Omelet illustration: this illustrates that a little sin contaminates the whole, and
because we are a mixture of good and bad, we are therefore unacceptable to God.
2. “There is a way that seems right to a man, but in the end it leads to death.”
Proverb 14:12
3. James 2:10 (optional)

Do you see now why it is impossible…
4. At this point it is good to say: “Do you see now why it is impossible for you or me or
anyone else to save himself by… (then gently plug-in his works answer to the second
diagnostic question).
VI. Transition:
“This comes into sharper focus when we look at what the Bible says about God.”
NOTE: GRACE AND MAN – STUDY GUIDE QUESTIONS (CN 48)
I. OBJECTIVES:
To equip you to effectively communicate the God and Christ portion of the Gospel
presentation.
II. TRANSITION SENTENCE:

“This comes into sharper focus when we see what the Bible says about God.”
III. GOD
A. Is merciful – therefore doesn’t want to punish us.
1 John 4:8b
1. This deals in the first place, with the good news - that God is merciful.
• He loves us in spite of what we are and because of who He is.
• Use 1 John 4:8b – “God is love”
• You may want to add Jeremiah 31:3b – “He has loved us with an everlasting love.”
2. Many Gospel presentations leave out the nature of God.

3. Most people know that God is loving.
4. Transition: “The same Bible that tells us God is merciful also tells us that He…”
B. Is just – therefore must punish sin.
Here you deal with the bad news - that sinful men must stand before Holy God at the
judgment.
Most people don’t know this.
Use one or two of the following Scriptures:
“He will by no means clear the guilty” Exodus 34:7b

Romans 6:23 “”The wages of sin is death”
Bank robber
 Bank robber illustration: this illustrates that if human judges are expected to sentence
the guilty, how much more should we expect justice from the sovereign God.
IV. TRANSITION SENTENCE

“God solved this problem in the person of Jesus Christ.”
(“Problem,” as the word is used here, does not mean something that caught God off
guard, but that in the mind of man there is a dilemma which must be resolved.)
IV. CHRIST
A. Who He is – the infinite God-man
• By “infinite” we mean limitless, measureless. He is the Creator and sustainer of all
things.
• Most people don’t know this.
• Use questions to avoid a monologue.
a. When the prospect is very quiet and passive.
b. Not when prospect is very talkative.
Build on prospect’s reply with a positive response.
a. Don’t simply say, “you are wrong”
EXAMPLE:
Presenter: “I would be interested in your opinion about Christ. Whom do you understand
Him to be?”
(According to the Bible, Jesus Christ is God, the second person of the Trinity, the
Creator of the universe. The Bible says, “In the beginning was the Word and the Word
was with God, and the Word was God…The Word became flesh and dwelt among us.”
God came down into human flesh.)
a. John 1:1, 14 –“Word became flesh… John 1:1, 14
b. John 20:28 – “My Lord and my God!” John 20:28
B. What He did –
• He died on the cross and rose from the grave to pay the penalty for our sins and to
purchase a place in heaven for us which He offers as a gift.
• Most people know Christ died on the cross. Few understand its significance.
• This is the great transaction about which the whole Bible is written.
Record Book
Illustration: Record Book

Imagine the book in my right hand contain a minutely detailed account of our life. All
our sins were recorded on that book. The Bible says that someday the books will be
open and everybody will know all about us. This is our problem, our sin. So, God sent
His Son to paid for our sins.
Isaiah 53:6
Suppose my other hand represent Jesus Christ. The Bible says God placed all our sins on
Jesus (transfer the book to the “Jesus” hand).
Isaiah 53:4
“And He says that He goes to prepare a place for us. He purchased a place for us in
heaven.” John 14:2
Romans 6:23
a. This illustrates that all my sin, which God hates, was placed on Christ when He died
in my place on the cross.
b. Motions communicate, enabling a person to hear and see, thus making truth more
easily retained.
c. The presenter should fix his eyes on the object.
d. Personalize: “Imagine…everything I have ever done is written in this record book….”
e. Isaiah 53:6 – “Laid on Him”
f. On the cross, Jesus endured the infinite wrath of God in my place and for my sin.
Tetelestai
• This illustrates that on the cross Christ paid in full the penalty for our sins.
• It is a Greek commercial word that means, “it is paid.”
• Don’t leave Christ dead on the cross, rather refer to His burial, resurrection, and
ascension to heaven to prepare a place for us.
G-R-A-C-E
• The G-R-A-C-E acrostic meaning of the word.
• The chaplain of the Queen of England, at a meeting of world leaders, once gave this
acrostic: God’s Riches At Christ’s Expense
• Interest can be heightened at this point by asking rhetorical questions like:
1. Who receives this gift?
2. How can we have this gift?
VI. TRANSITION SENTENCE

“This gift is received by faith.”
NOTE: GOD AND CHRIST STUDY GUIDE QUESTIONS (CN 52

I. OBJECTIVE:
To equip you to effectively communicate the faith portion of the Gospel presentation.
II. FAITH
A. Key to heaven is called saving faith.

1. If possible, show the prospect a set of keys.
• Faith is the key that opens the door of heaven.

• Man can be saved through faith.
• Man can be lost through faith in his good work.
• Remind him that only one key will open the door to your house.
• Only one kind of faith will open the door to heaven- saving faith.
• This is important since many people do not have eternal life because of a false concept
of saving faith.
2. Tell him that first you want to share with him…
B. What saving faith is not.
1. Mere intellect assent.
Mere intellectual assent
a. Many people believe in God’s existence and the deity of Christ in the same way
b. The word “mere” is important because it indicates that we do need to assent
intellectually to the facts of the gospel; but that in itself is not enough.
c. The devil believes in God’s existence and even trembles, but he won’t go to heaven.
The devil
“You believe that there is one God. Good! Even the demons believe that, and shudder.”
James 2:19
“What do you want with us,” Son of God? They shouted. Have you come here to torture
us before the appointed time?” Matthew 8:29
2. Mere temporal faith.
a. By “temporal faith,” we mean trusting God in the temporary crises of this life.
a. Sickness /surgery – healing faith.
b. Money problems – financial faith.
c. Flying or driving dangers – traveling faith.
d. Big decisions – deciding faith.
b. These all have one thing in common – they are temporal.
c. This kind of faith is good, but it must be understood that it can save no one.
C. What it is? - Trusting in Jesus Christ alone for eternal life.
1. Three elements of saving faith.
a. knowledge - the intellectual element.

b. Assent – agreeing with the facts.
c. Trust – relying or depending.
2. “Believe on the Lord Jesus Christ, and you will be saved.” Acts 16:31
The Chair
3. Illustration: The chair
This illustrates the nature of saving faith.

a. Talk about the chair in three stages, referring to yourself.
1. You believe, of course, that that chair exists.
2. You believe it could hold me up
3. What would I have to do to prove to you that I really believe the chair can hold me
up?
b. Apply the illustration to faith in Christ.

- Point to the chair you’re sitting on and personalize. “Let’s say this chair represents me,
and that chair represents Christ. There was a time when I trusted myself for eternal life –
the good things I was doing, etc.., then I came to understand I needed to transfer my
trust to Christ alone and all He did on the cross.” At that point move to the other chair.
(Do you believe this chair exits? Do you believe it will hold you? How could you prove
how could you prove that you believe it exist and can hold you? By sitting in it. Let the
chair represent Jesus Christ. To receive eternal life, you must transfer you trust from
yourself to Christ.)
c. Recall the prospect’s answer to the second question: “When I asked, ‘what would you
say if God asked why He should let you into heave, do you remember, what you said? ‘I
try to do the best I can, etc…
d. Suggest he now transfer his trust form himself, and what he has been doing to save
himself, to Jesus Christ and what He has already done on the cross.
3. Motive for godly living. – This part of the presentation explains the motive and the
role of good works. (Eph. 2:8-10)
Motive for Godly

Living
a. Not trying to earn eternal life through good works.

b. But doing them out of gratitude for eternal life.
Beggar’s hand
Beggar’s hand illustration:

This illustrates the act of receiving, by faith, the gift of eternal life.
Faith is the hand of a beggar reaching out to accept the gift of a king.
III. Transition Sentence : Leading from the Gospel into the Commitment section is the
qualifying question.
IV. IMPORTANT POINTS ABOUT THE GOSPEL THAT MOST PEOPLE DON’T
KNOW:
1. Man cannot save himself.

2. God is holy and must punish sin.
3. Christ is God.
4. His death on the cross was for our sins.
5. He offers heaven as a gift.
6. The meaning of grace.
7. The meaning of faith.
NOTE: FAITH – STUDY GUIDE QUESTIONS (CN 56)

===============================================================
----------------------------------------------------------------------------------------------------------
III. COMMITMENT
A. Qualifying question: Does this make sense to you?
B. Commitment question: Would you like to receive the gift of eternal life?
C. Clarification of commitment:
Let me clarify this-

1. Transfer trust
2. Receive the resurrected and living Christ.
3. Receive Christ as Savior (Rev.3:20)
4. Receive Christ as Lord.
5. Repent
D. Prayer of Commitment:
If that’s what you really want, I can lead us in prayer and we can tell God what you just
now told me.
1. Pray for him (to understand, repent and believe).
2. Pray with him (short phrases at a time-bits of the gospel).
3. Pray for him (for assurance).
E. Assurance of salvation:
1. I would like you to read something that Jesus says about what you have just done.
2. John 6:47
3. Assurance question (Q1).
4. God’s “Why” (Q2).
----------------------------------------------------------------------------------------------------------
-----------
IV. IMMEDIATE FOLLOW UP
A. Welcome to the family of God.
B. Partners in Growing.
1. This is for you…
2. Read “My spiritual birth certificate”
3. is this the decision you have made?
4. Prospect signs
5. Evangelist’s name, address, phone.
C. The means of growth.

1. The Bible (7 day call-back appointment)
- Gospel of John
- Read 1 chapter a day
2. Prayer
3. Worship
4. Fellowship
5. Witness
D. Appointment for Church.

CROSS-CULTURAL EVANGELISM
EVANGELIZING MUSLIMS
Four Simple Steps plus 1 in Evangelizing Muslims

Anyone Christian can Evangelize Muslims. Dr. Ken
Liles shares with us 4 simple steps, plus 1.
Matt 5:43-44 Ye have heard that it hath been said, Thou shalt love thy neighbour, and
hate thine enemy. 44 But I say unto you, Love your enemies, bless them that curse
you,do good to them that hate you, and pray for them which despitefully use you, and
persecute you;
From this verse we find four principles that we can follow.
1. Love your enemy – Love Muslims.
Muslims are enemies of the Gospel and therefore we are instructed to love them. The
way we can do that is to initiate the conversation. All it takes is one word, say ‘Hello.’
2. Bless Muslims
Ask them questions and listen. Two questions to ask are:
 Tell me something about your religion. (This may shock them as most Muslims
are use to Christians arguing with them about their religion.)
 How do you know you are going to heaven when you die? (This is a tricky
question for them and they don’t know the answer to that question.)
3. Do good to your Muslim Neighbors
One thing that is good you can do for them is tell them your testimony.
4. Pray for your Muslim Friend.
Ask if there is any thing you can pray for him/her about. Follow up and see how the
prayer has been answered. Muslims love prayer.
5. Share with your Muslim Friend. The CAMEL METHOD is a helpful bridge.
The Camel Method
Muslim Evangelism
Training for Christians
Developed by Kevin Greeson and Randy Owen

Adapted for P.E.A.C.E. by Mark Snowden
Unless noted otherwise, all Scripture is from or based on the Holman Christian Standard Bible
Copyright © 1999, 2000, 2002, 2003, Broadman & Holman Publishers: Nashville, Tennessee.
October 2005
The Camel ii
Method
TABLE OF CONTENTS
Chapter One What Do Muslims Believe?
Chapter Two Learning from Jesus
Chapter Three The Person of Peace
Chapter Four The Qur’anic Bridge
Chapter Five The Camel Method
Chapter Six Before You Go
Chapter Seven A Suggested Story List for the Person of Peace
Chapter Eight The Qurbaan Plan of Salvation
Chapter Nine Begin Reaching Out
APPENDICES
Appendix 1 Our New Life in ‘Isa
Appendix 2 Discipleship Studies in Acts
Appendix 3 Dealing with Common Objections

The Camel 1
Method
Chapter One
What Do Muslims Believe?
Inside these pages, you will not find extensive teaching about the religion of Islam. However, you do need to
understand some very basic things about what Muslims believe.
Islam is the religion passed down from Mohammed; a Muslim is one who practices the religion of Islam. Islam
literally means “submission” and a Muslim is one “who is submitted” or “surrendered.” So a Muslim is one who is
surrendered to the will of Allah. Muslims would say that all who have followed God throughout the ages, from
Adam until now, are Muslims.
● Muslims believe there is only one God. (“Allah” in Arabic means “the God.”) They believe in all the
prophets that are found in the Bible as well as in the Qur’an, but they believe that Mohammed is the last
and greatest of the prophets.
● Muslims believe in angels including Satan (shaytaan) and evil angels (jinn).
● Muslims believe there is a coming Day of Judgment at which good Muslims will enter paradise, called the
“Garden of Delights,” and unbelievers will be cast into hell. Some Muslims do have a concept of a
purgatory-like purging of sins after death with most or all Muslims eventually entering paradise.
● Muslims believe there are four holy books – the Tawraat (Torah), the Zabuur (Psalms or Wisdom), the
Injiil (Gospel) and the Qur’an.
● Muslims believe that the Qur’an (or Qur’an) is the final word of Allah. It was given by revelation to
Mohammed and later written down by others because Mohammed was illiterate. The only miracle
attributed to Mohammed is that he was able to recite the sacred book that was given by revelation to him,
even though he was illiterate. Al-Qur’an in Arabic means “the reading”.
● Muslims believe that whether you go to paradise or hell is determined by good works.
The one who wants to do his duty to Allah and go to paradise must perform duties which are called the Five
Pillars of Islam. These are:
1. The Confession: “There is no God but Allah and Mohammed is His Prophet.” When, in sincerity, one
makes this confession, he becomes a Muslim.
2. Prayer: A Muslim is supposed to pray five times a day, at a Mosque if at all possible. The prayers are
memorized and repeated and include verses from the Qur’an.
3. Fasting during Ramadan: For thirty days during Ramadan, a Muslim is to fast from sunrise to sunset.
(He may eat as much as he desires from sunset to sunrise.)
4. Alms: Giving to the poor: A Muslim is to give 2.5% (one fortieth) of his income to the poor and/or for
Muslim religious activity.
5. Haj: Pilgrimage to Mecca: At least once in his life, unless he is too poor to afford it, the Muslim is to
make a pilgrimage to Mecca and perform the rituals of Islam there.
In simple terms, Islam is a religion of works. If you do enough good works to outweigh your bad works, then
hopefully, you will go to paradise. However, even if a Muslim performs these duties to Allah perfectly, he cannot
know for certain that he or she will go to paradise. Ultimately, he will go to paradise only if Allah wills! Muslims
have a strong sense of fatalism.
Muslims believe that the Qur’an (or “Qur’an”) is the final and complete revelation of Allah to mankind. They
believe it was revealed to the prophet Mohammed by the angel Gabriel (Jabreel). Mohammed supposedly received
114 of these revelations over a 22 year period from the time he was forty years old until near his death at 62.
The Camel 2
Method
Though Muslims say that the Qur’an is the final Word Time Line of Islam
of Allah, almost all of what they believe and practice are
570 AD Birth of Mohammed 632
based on writings called the Hadith. “Hadith” means
“story, news, report or narrative.” While the Qur’an is AD Death of Mohammed
supposedly the Word of Allah, uttered by Mohammed while
he was inspired with the revelation, the Hadith are the 651 AD Caliph Othman
reported sayings and practices of Mohammed. There are Official version of the Qur’an
thousands of these Hadith. These were passed down by
ca 890 AD First Compilation of Hadith
word of mouth and were not written down in a compilation until almost 250 years after the death of Mohammed.
Often Muslims will admit there are mistakes in the Hadith. There is a continuing debate among Muslim scholars
about which Hadith are valid and which are not. In places these Hadith even contradict what the Qur’an says.
Nevertheless, time and again, when you question a Muslim, you will find that what he believes comes from the
Hadith and not strictly from the Qur’an!
Introduction to the Camel Method
The most incredible thing that God is doing in the world of Islam today is the Church Planting Movement that is
taking place in a predominantly Muslim country in South Asia. Hundreds of thousands are coming to faith in Jesus
in the midst of an environment that is very hostile to this movement. For the first time, against all odds, a great
movement of God has begun in a Muslim country.
The primary method of reaching Muslims in this country is using the Qur’an as a bridge. Evangelists use
passages in the Qur’an to begin speaking with Muslims about Jesus. Then, when they find those who are interested
in hearing more about Jesus, they take them from the Qur’an to the Bible. Using the Qur’an as a bridge is not a
theory about what might be effective among Muslims, but a method that has been proven and is in actual practice in
this Asian country and other places.
The Camel Method is a simple method using one particular passage in the Qur’an as a means to confront
Muslims with important truths about Who Jesus is. This method came into being out of practical experience with
Muslims. The core purpose of this booklet is to teach the Camel Method. It is a tool by which you can begin to
speak to Muslims in a very non-threatening way.
We will begin by looking at how Jesus worked and how He taught His disciples to do the work of the Kingdom
– by looking for the “man of peace.” (Luke 10) In order to use the Camel Method, it is essential that you
understand this concept of looking for the person of peace. Then we will learn the Camel Method itself. In the
remainder of the booklet we will consider what to do with this person of peace once God has drawn him out and
revealed him to you.
Very few national Christians and churches are involved in Muslim evangelism and church planting. Few are
venturing over the wall and joining God at work among Muslims. These few are experiencing tremendous joy
because when they have found where God is at work, they have found God Himself.
Think about your church. Why are most Christians and churches not involved in Muslim evangelism and
church planting? What does your church think about Muslim evangelism? How do you feel when you think about
the possibility of witnessing to a Muslim? Why do you think most Christians are not involved in Muslim
evangelism?
Now think about the Bible. Who are some people in the Bible who overcame barriers of prejudice and fear to
witness to those from other cultures? How did they overcome the barriers of prejudice, fear, and not knowing what
to say?
Muslims have been relegated to living behind a spiritual wall. Yet, Muslims represent a harvest field. Beyond
that wall is where God is at work. It is where you will find some of the happiest Christians. But if you want to
climb over the wall, you need to learn how to evangelize Muslims.
The Camel 3
Method
Chapter Two
Learning from Jesus
Muslims seem so resistant to the Gospel. Even if I wanted to begin to try to reach Muslims with the Gospel,
how would I begin? How can we possibly begin to tell them about Jesus?
Jesus has shown us how!
Jesus came into a world that was very hostile to Him. In fact the world of first century Israel had many
common characteristics with the Muslim world of today. Most Jews rejected Jesus completely. The Bible says,
“He came to His own, and His own people did not receive Him.” (John 1:11) But even in that hostile environment,
Jesus found those who did receive him. We see this in John 1:12: “But to all who did receive Him, He gave them
the right to be children of God, to those who believe in His name.” He took those few who did receive Him and
built His Church. His Church then spread very rapidly, even as a hostile world though persecution tried to stop it.
We know that Jesus was fully God, yet He was also fully man. In Philippians 2:6-8, we see that Jesus, though
he was in the form of God and equal with God, took on humanity to live among us and to become the atoning
sacrifice for our sins. In His humanity, He modeled for us how to live in a constant obedient relationship to God the
Father and thus accomplish the work of the Kingdom of God. So let us look and see how Jesus planted His church
in a hostile place.
We find the pattern for how Jesus did the work of the Kingdom:
But Jesus responded to them, "My Father is still working, and I am working also." This is why the Jews
began trying all the more to kill Him: not only was He breaking the Sabbath, but He was even calling God
His own Father, making Himself equal with God. Then Jesus replied, " I assure you: The Son is not able to
do anything on His own, but only what He sees the Father doing. For whatever the Father does, the Son
also does these things in the same way. For the Father loves the Son and shows Him everything He is
doing, and He will show Him greater works than these so that you will be amazed. John 5:17-20
1. Jesus knew God the Father was at work. “My Father is still working…”
Sin came into the world separating men from God. Since that time, God has been working to restore men to
Himself. He has been seeking those who are lost. God is already at work among Muslims in your area, preparing
their hearts to hear about Jesus and to believe in Him. He is preparing a harvest among Muslims and He is telling
us, “…the harvest is abundant….” Luke 10:2
2. Jesus was committed to joining the Father wherever He was working. “…and I am working also…”
Jesus explained to His disciples that He had come into the world to join the Father in the work of seeking the
“
lost. For the Son of Man has come to seek and to save the lost.” Luke 19:10 Jesus was committed to work with
the Father and join Him wherever He was at work (John 6:38). Therefore, He always knew and followed the will of
God the Father completely!
Many fail to find the will of God because they are not committed to join God wherever He is working. They do
not “will to do His will.” John 7:17 There are limits on where or how they will follow Jesus. Our natural
inclination is to want God to show us His will and then we will decide if we will do it. But unless your heart is
committed to do the will of God, no matter what He asks you to do, you will never clearly know His will for you.
You will not be able to join God where He is at work because you will not be able to see where He is at work.
Is your will surrendered to the will of God, so that you are willing to join God wherever He is at work? If so,
He will make it very clear to you where He is at work.
3. Jesus knew that apart from the Father He could do nothing. “…the Son is not able to do anything on His
own…”
If you are not abiding in a close relationship with Jesus, how much can you do for God? In John 15, Jesus
described that He is the vine and His followers are the branches. When the branch is separated from the tree, it
cannot bear any fruit. The same is true for us spiritually. Unless we are abiding in a close relationship with Jesus,
we cannot see where God is at work, nor can we bear any lasting fruit for the kingdom of God.
4. Jesus watched with His spiritual eyes and listened with His spiritual ears to know where the Father was
working. “…but only what He sees the Father doing.”
The Camel 4
Method
Look to see where God is at work! Jesus saw where the Father was at work and joined Him where He was
working. Jesus only did what He saw the Father doing.
In Ephesians 1:18, Paul prayed that we would be able to see with our spiritual eyes, not just our physical eyes.
In 2 Kings 6:14-17, Elisha prayed that God would open his servant’s eyes and let him see with spiritual eyes. What
does it take to have spiritual eyes for Muslims?
This does not mean that there were times when Jesus was not working with the Father, for He was always in
perfect harmony with the will of the Father (John 8:29). It does mean that the Father would direct Jesus to particular
people whose hearts the Father had specifically prepared for an encounter with Jesus.
Consider the following stories about Jesus. Think about how He saw with spiritual eyes where the Father was
at work and then joined Him. Consider these examples:
Zacchaeus – Luke 19:1-9 Jesus came into Jericho and was surrounded bya large crowd. The tax
collector Zacchaeus could not see Jesus, so he climbed into a tree. Jesus saw him and sensed this was
where the Father was at work. So he left the crowd and went to Zacchaeus’ house.
The Samaritan woman – John 4:1-42 Jesus and the disciples were on their way to Galilee. They took a
shortcut through Samaria and stopped near a village. There Jesus talked to a woman and she believed that
He was the Messiah. Jesus delayed His trip to Galilee and stayed in Samaria, because that was where the
Father was working.
The woman with the flow of blood – Luke 8:41-56 The daughter of Jairus was dying. Jairus pleaded
with Jesus to come and heal his daughter. On the way, a woman who had been suffering from a flow of
blood for years touched Jesus’ clothing and was healed. Even though Jairus’ daughter was at the point of
death, Jesus stopped to spend time with the woman. He sensed this was where the Father was working.
Are your spiritual eyes open to see where God is at work?

Are your spiritual ears open to hear where God is at work?
God said: “Indeed, the Lord GOD does nothing without revealing His counsel to His servants the prophets.”
Amos 3:7
Jesus said: “My sheep hear My voice, I know them, and they follow Me.” John 10:27 And He also said: “The one
who is from God listens to God's words. This is why you don't listen, because you are not from God." John 8:47
It is very important that we hear God’s voice. If we are of God and want to do the works of God, we must be
able to clearly hear Jesus when He speaks to us! We must be able to hear Him when He tells us where He is at
work!
Are you hearing the voice of Jesus?
How can you hear the voice of Jesus?
If you have a close relationship with Jesus, He will show you where God is working, and how you can join
Him. Jesus said, “I am the vine; you are the branches. The one who remains in Me and I in him produces much
fruit, because you can do nothing without Me.” John 15:5 I must abide in Jesus if I am going to know His will.
Jesus did not say, “I will give you a road map,” rather He said, “…I am the way.” John 14:6 He did not say, “I will tell
you how to be fishers of men,” but rather, "‘Follow Me,’ Jesus told them, ‘and I will make you fish for people!’"
Mark 1:17 And He did not say I will tell My sheep what to do and send them out alone. He said, “My sheep hear
My voice, I know them, and they follow Me.” John 10:27
When my wife calls me on the phone, she does not have to identify herself. I recognize her voice immediately.
Why is that so? It is because I have grown very familiar with her voice by spending much time with her. In the
same way, we must become familiar with the voice of Jesus. There are three ways that His voice becomes familiar
to us:
a. Through Prayer - As you spend time with Him you grow familiar with His voice.
b. Through His Word – As I fill my heart and mind with the Word of God I grow familiar with His voice. The
Bible is God’s Word and He always works in accordance with His Word.
c. Through Obedience – Every time I hear a word from God and obey Him, His voice is easier to hear the next
time. Every time I hear a word from Him and do not obey it, it becomes more difficult for me to hear His
voice the next time.
The Camel 5
Method
When we hear His voice, then we can follow Him. If you are in close relationship with Him, He will show you
where He is working and how you can join Him.
With your spiritual ears, you can hear where God is at work:
What you might hear Muslims say: How God responds:
“I feel bad for the sins that I have done.” John 16:8-11
“I had a dream or vision.” (about Jesus, Bible, etc) Acts 10:30-33
“I want to know what the truth is.” John 16:13, 17:17
“I understand what the Bible is saying.” Matthew 13:10-11
“I think that Allah is speaking to me.” John 10:26-27
“I want to hear more about Jesus.” John 6:44
“What will happen to me when I die?” Hebrews 2:15
If you hear someone say things like these or similar things, your spiritual ears should tell you that God is at
work inside him. The Bible tells us that only God can cause a person to have questions and desires like these.
Are your ears open to hear when God tells you where He is working?
5. When Jesus saw where the Father was at work, He joined Him (began to work where the Father was at
work). “… the Son also does these things in the same way.”
When God shows you where He is at work, it is His invitation for you to join Him. When you do join Him, you
will see the hand of God at work. Then you, and those around you, will marvel at what He does!
You can do nothing apart from God. But as you join God in what He is doing, God does the work. Therefore, it
will always be successful in the truest sense. See John 14:10-12, 15:4, John 5:20, and Ephesians 1:11.
In John 5:19-20, Jesus revealed how He did His works that He did. He saw what the Father was doing and
joined Him. This is how God wants to work in you! Put your name in the blanks
Then Jesus replied, " I assure you: is not able to do anything on His own, but only what
sees the Father doing. For whatever the Father does, also does these things
in the same way. For the Father loves and shows everything He is doing,
and He will show _ greater works than these so that _ will be amazed.”
God wants you to join Him in starting a Church Planting Movement (CPM) among Muslims where you are. He
is already at work to start a CPM. He wants to show us where the CPM will start (Amos 3:7). But a CPM will not
begin with a mass of people coming to Christ. It will start as God draws out people like Zacchaeus, the Samaritan
woman at the well, the woman with the flow of blood, and the disciples, whom He will use to begin a CPM.
The Camel 6
Method
Chapter Three
The Person of Peace
Jesus always found a person or persons in whom God was already at work. Then He invested Himself and His
time in those people because He knew they were the keys to reaching a community or a group of people. He joined
the Father where He was at work.
Jesus taught His disciples to work just like He did. In Luke 10, before He sent His disciples out to do ministry,
He taught them how to look for those people within whom God the Father was already at work, so that they could
join Him and work with those people.
Jesus taught His disciples how to look for a “person of peace.”
Finding a Person of Peace

The Power of a Person of Peace
Jesus is our model for finding where God is at work.
As Jesus looked across the crowd, He was looking
He took the time to show His disciples how to find where
God was at work. In a crowd of people, or in a city or
for someone. There was one particular individual
village, God has been at work in someone. We call that
city.
there who held the keys to the heart of the whole
someone a “man of peace.” Of course, it could be a
“woman of peace” as the Samaritan woman at the well in
As Jesus looked for the unusual (where the
John 4 or Lydia in Acts 16:12-15. When you find the
man or woman of peace, you have found where God is at Father was at work), He saw a short rich man who
work. Usually, this person of peace is the one that God had climbed up a tree to see Him. This Zacchaeus
will use to establish His Church in that area. Let’s look at was well-known in this city because he was a hated
how Jesus taught us to find the person of peace. tax collector for the Romans. Zacchaeus was
changed that day through faith in Jesus. The city
After this the Lord appointed seventy-two others and was also changed because of the testimony of the
sent them two by two ahead of him to every town change Jesus had brought about in Zacchaeus.
and place where he was about to go. He told them,
The harvest is plentiful, but the workers are few. Ask Jesus was a stranger in that city; Zacchaeus was not.
the Lord of the harvest, therefore, to send out Jesus was going to leave, but Zacchaeus would
workers into his harvest field. Go! I am sending you remain there as a powerful witness of Jesus long
out like lambs among wolves. Do not take a purse or after He had left. (based on Luke 19:1-10)
bag or
sandals; and do not greet anyone on the road. When you enter a house, first say, 'Peace to this house.' If a
man of peace is there, your peace will rest on him; if not, it will return to you. Stay in that house, eating
and drinking whatever they give you, for the worker deserves his wages. Do not move around from house to
house. When you enter a town and are welcomed, eat what is set before you. Heal the sick who are there
and tell them, 'The kingdom of God is near you.' But when you enter a town and are not welcomed, go into
its streets and say, 'Even the dust of your town that sticks to our feet we wipe off against you. Yet be sure of
this: The kingdom of God is near.' I tell you, it will be more bearable on that day for Sodom than for that
town. Woe to you, Korazin! Woe to you, Bethsaida! For if the miracles that were performed in you had
been performed in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. But it
will be more bearable for Tyre and Sidon at the judgment than for you. And you, Capernaum, will you be
lifted up to the skies? No, you will go down to the depths. He who listens to you listens to me; he who
rejects you rejects me; but he who rejects me rejects him who sent me. The seventy-two returned with joy
and said, Lord, even the demons submit to us in your name. He replied, I saw Satan fall like lightning from
heaven. I have given you authority to trample on snakes and scorpions and to overcome all the power of
the enemy; nothing will harm you. However, do not rejoice that the spirits submit to you, but rejoice that
your names are written in heaven. Luke 10:1-20(NIV)
Understanding Jesus’ Instructions

As Jesus was sending His disciples out to find workers for the harvest, He told them to tell the Lord of the
harvest to “send out” or in some translations, “raise up” workers for the harvest. He was not telling them to stay
home and pray for workers, but to go out and seek them, praying that the Father would lead them to those workers!
The Camel 7
Method
Part One: Finding the Person of Peace (Luke 10:1-8)
Go out two by two. (v. 1)
Jesus sent out the seventy in pairs.
Go in faith believing. (v. 2)

Jesus wanted His followers to believe in the harvest. God wants us to be involved in His work and invites us to
do so. Paul captured this concept in a charge to the Christians living in Ephesus:
Now to Him who is able to do above and beyond all that we ask or think—according to the power that
works in you—to Him be glory in the church and in Christ Jesus to all generations, forever and ever.
Amen. Ephesians 3:20-21
In these verses, we find:

● The Principle - God always does more than we expect!
● The Question – What do you expect God to do?
● The Expectation – Expect God to do “God-size” works
Watch out! (v. 3)
Sheep alone are at the mercy of wolves. But remember the shepherd stands between the sheep and the wolves.
Go needy. (v. 4)
God has given you an assignment – find the person of peace. God has also given the person of peace an
assignment – find the person of God. He will find you because you are the needy stranger who has come to town.
His job is to take care of you. Do not rob him of his God-given assignment.
In Asia, everyone offers food and drink to strangers. How do I determine who is the person of peace when I am
overwhelmed with Asian hospitality? Answer: Clearly identify the purpose for which you have come. If the offer
for food, drink, or shelter remains, it is possible that you are in the presence of the person of peace.
Make your presence known. (vv. 5-6)
To really understand what is happening in this passage, you must understand the historical setting. Typically, in
those days, there were no hotels in which strangers could stay when they came to a town or village. A common
practice was for someone in the town to show hospitality to a stranger and invite him to stay in his home. God
taught His people to take care of the stranger who comes to his town. (See Genesis 19:1-3, Job 31:32, Matthew
25:35, and Hebrews13:2.) If no one invited the stranger to his home, the stranger would have to sleep out in the
open. The stranger would go to the city gate or to the center of the town and wait for someone to invite him to his
home. Jesus sent his disciples into the cities and towns where He was going to come later. He sent them to preach
the coming of the kingdom of God. So, when they went into a city they went in proclaiming that Jesus was coming
and that He was bringing in the Kingdom. So if someone invited the two disciples into his home, he knew what
these disciples were going to talk to him about. He was saying by his invitation, “I want to hear more about Jesus.”
How do we “make our presence known” when we go into a new place?
This is what you will be learning when you learn the Camel Method. It is a way to begin to talk about Jesus with
Muslims, so that God can then show you the person of peace.
Identify the “man of peace.” (vv. 6-8)
He or she will desire to hear more about Jesus. The person is often known as a “sinner.” Expect him or her to
make “spiritual hunger” statements such as:
“As I listen, my heart is burning”
“I like what you are saying; I want to hear more”
Praise God that eventually the person of peace will believe in Jesus.
Part Two: Once you have found the Person of Peace (Luke 10:7-9)
Stay. (v. 7)
A busy schedule is your worst enemy. If God gives you a person of peace, He can also give you the time
needed to work with him or her.
The Camel 8
Method
Eat and heal. (vv. 8-9)
One of the ways that the Lord heals is to give His followers wisdom about what to eat or not eat. Yes, the
command is to eat whatever is put before you, but eat only what you see your host eating. You are to eat their food.
You may be an answer to your own prayers for your hosts’ healing by a loving message of preventative healthcare
basics delivered in the name of Jesus.
Finding needs and praying for them in the name of Jesus is often the key to further discussion about Him.
● Diffuses tense situations
● Opens the door to spiritual matters
● Arouses appreciation in those you pray for
Part Three: Results of finding – or not finding – a Person of Peace (Luke 10:10-23)
Handle rejection. (vv. 10-16)
Simply shake the dust off of yourself and move on to the next place you need to visit.
Celebrate results. (vv. 17-23)
The happiest Christians are those who are hearing God, seeing where God is at work, and joining Him. See
Luke 2:20, 10:17 and Acts 2:41,46. All the other Christians who are not hearing and seeing God and joining Him
are the ones making trouble inside our churches.
SUMMARY
Here are the key principles from Luke 10 for seeking and finding the person of peace:
● Go in faith with one or two others in search of where God is working and look for the man or woman of
peace. Go expecting to encounter Muslims who have been prepared by God in a dream or in other ways to
hear your witness.
● Depend on God to supply both your physical and spiritual needs. The more you abandon self-dependence and
trust in God the more likely you are to find a person of peace.
● Depend on God’s guidance. He will show you where to stop and begin to make your presence known.
● Begin to talk about Jesus (starting in the Qur’an, as we will see). As you talk about Jesus, those in whom
God is already at work will be drawn to you and will want to hear more about Jesus.
● Offer peace in Jesus. If it is accepted, stay there. If not, move on. Sometimes you will not find the person of
peace until you walk away. He will pursue you. If your peace is not accepted, move on.
● When you believe you have found the person of peace, go to his home. Stay with him. He will provide
everything you need. He will open doors of opportunity for you to share with others.
● Eat and drink what your hosts eat and drink when you are with a man or woman of peace.
● Whether you are accepted or rejected, always remember that God is with you and the kingdom of God is
near. You have not failed if you have done what God has asked and talked with them about Jesus.
● Recognize that your mission is to lead the person of peace to receive Christ and to share with his family
and friends. He then will share with many more in that region.
● Know that as you depend on Jesus to show you the way, you will see many signs that God was ahead of
you, planting seeds and laying a foundation.
● Always remember that your purpose is to find the person of peace, not to win an argument about religion.
You may not have an answer for all of their objections. That is okay! Just present Jesus to them and watch
and see who God draws (John 6:44).
The Camel 9
Method
Chapter Four
The Qur’anic Bridge
Use the Qur’an as a bridge to the Gospel. Here are a few reasons why Christians have found that using the
Qur’an when encountering Muslims has proved successful. Christians must start where they are. We cannot be
blamed for making converts when we use their holy book to confront them with who Jesus is. Using the Qur’an
enables a Muslim Background Believer (MBB) to relate to his family and friends and minimizes persecution. We
can use the Qur’an to lift Jesus out of “prophet” status and closer to “Savior” status in the mind of a Muslim.
The Qur’an is divided into 114 separate sections or chapters, sometimes called books. In the Camel Method, it
is necessary to primarily use one particular passage from the Qur’an: Sura (chapter) Al ‘Imraan 3:42-55.
Christians don’t try to use all of the other verses in the Qur’an that deal with Jesus. It prevents us from abusing
or misusing Qur’an verses (poor exegetical interpretation). When we are witnessing to a Muslim, we are usually
nervous; we cannot remember all of the verses. We are familiar with the Bible, so we can use many different
Scriptures. But, we are not familiar with the Qur’an. We are only looking for a person of peace and we only need
enough spiritual meat from the Qur’an to draw him or her out. Do not stay too long in the Qur’an because there are
anti-Christian verses in it.
Since we believe that only the Bible is the true Word of God, some wonder if using the Qur’an as a bridge is an
acceptable means for Christians. Unfortunately, there is a spiritual wall between Muslims and Christians. A
Muslim has been taught from childhood that the Qur’an is the only uncorrupted word of God. They may not know
the meaning of the Qur’an’s text or even what it says, but nonetheless, they believe it is true. When approached
with the Bible, Muslims immediately become defensive. A confrontation is imminent. It becomes a matter of your
holy book versus their holy book. A Muslim cannot and will not deny the Qur’an. Relating to a Muslim from the
Qur’an guarantees a listening ear. If you begin with verses in the Qur’an that talk about Jesus, then you and your
new Muslim friend can enter into dialogue on neutral ground.
There are some facts in the Qur’an that Christians also believe to be true. For instance, the Qur’an claims that
Jesus was born of a virgin without an earthly father. Is it any less true than when the Bible says the same thing? A
valuable piece of paper money placed between two counterfeit pieces of paper money does not make the valuable
piece of money less valuable, so long as you know which one is real. Christians know what truth is because we
have the standard for truth in the Bible. But we must start where Muslims are and then hopefully bring them to the
Bible where they can see the full truth for themselves.
The Camel Method begins by using the Qur’an as a bridge. No one lives on a bridge. It is only a means of
getting over an obstacle. To stay in their book too long is fruitless. Our goal is to move them quickly into the Book
– the Bible.
Qur’an Terms:
If you want to effectively communicate with Muslims, you’ll need to adopt the language of the Qur’an that they
will understand. Here are some of the basic terms that are common to Muslims with their equivalents in English.
The Qur’an always uses the Arabic names, no matter the local translation. These are the same names that appear in
the Arabic Bible, which was translated from the original Hebrew and Greek several hundred years before Islam was
begun by Mohammad.
God = Allah Abraham = Ibrihim
Jesus = ‘Isa Amram = Al ‘Imraan (father to Moses and Aaron) David

= Dawuud
Messiah = Masiih (as in ‘Isa Al Masiih)
Adam = Adam Mary = Maryam
Eve = Hawwa John =Yayah
These words terms also helpful to know:
Chapter = Sura (sometimes called book) Psalms or Wisdom = Zabuur

Verse = Ayya (plural ayyaat) Muslim = one who submits
Pastor = Imaam (or mullah)
Torah = Tawraat (Genesis to Deuteronomy)
Church = Jamaat
Gospels = Injiil (Matthew to John)
The Camel 11
Method
Here is Sura Al ‘Imraan 3:42-55. As you read it, write down under the “My Notes” column anything you see that
could be used to lift ‘Isa (Jesus) up in the mind of a Muslim person of peace. What truths about ‘Isa do you find in
this passage? Note how these truths could help you begin to talk to a Muslim about ‘Isa.
THE QUR’AN MY NOTES

Sura Al ‘Imraan 3:42-55 (Translation: M. Pickthall)
42 And when the angels said: O Maryam! Truly Allah has chosen you, and
made you pure, and preferred you above the women of creation.
43 O Maryam! Be obedient to your Lord, prostrate yourself and bow with
those who bow.
44 This is of the tidings of things hidden. We reveal it unto you (Mohammed).
You were not present with them when they cast lots to know which of them
should be the guardian of Maryam, nor were you present with them when
they quarreled.
45 (And remember) when the angels said: O Maryam! Truly Allah gives you
glad tidings of a word from Him, whose name is the Masiih, ‘Isa Al Masiih,
son of Maryam, illustrious in this world and the Hereafter, and he will be
one of those brought near (unto Allah).
46 He will speak unto mankind in his cradle and in manhood, and he is of the
righteous.
47 She said: My Lord! How shall I have a child when no man has touched me?
He said: So it will be. Allah creates what He will. If He decrees a thing, He
says unto it only: Be! And it is.
48 And He (Allah) will teach him the Scripture and wisdom, and the Tawraat
(Torah) and the Injiil (Gospels).
49 And will make him a messenger to the children of Israel saying: Lo, I come
unto you with a sign from your Lord. Lo, I fashion for you out of clay the
likeness of a bird and I breathe into it, and it is a bird, by Allah’s leave. I
heal him who was born blind and the leper, and I raise the dead, by Allah’s
leave. And I announce unto you what you eat and what you store up in your
houses. Surely herein is a sign for you, if you are to be believers.
50 And I come confirming that which was before me of the Tawraat to make
lawful to you some that which was forbidden unto you, and I have come
unto you with a sign from your Lord. So keep you duty to Allah and obey
me.
51 Truly, Allah is my Lord and your Lord, so worship Him. That is the
straight path.
52 But when ‘Isa knew of their disbelief, he said: “Who will be my helpers in
the cause of Allah? The disciples said: We will be Allah’s helpers. We
believe in Allah and bear witness that we have surrendered unto Him
(Arabic: “we are muslims” – meaning “those who submit”).
53 Our Lord! We believe in that which You have revealed and we follow Him
(‘Isa) whom You have sent; so write us down among those who witness to
the truth.
54 And they (the disbelievers) schemed and Allah schemed against them; and
Allah is the best of schemers.
55 And remember when Allah said: O ‘Isa, I am gathering you and causing
you to ascend unto Me and am clearing you of those who disbelieve and I
am setting those who follow you above those who disbelieve until the Day
of Resurrection. Then unto Me you all will return and I shall judge between
you in that which you used to differ.
Extra:
59 Truly, the likeness of ‘Isa with Allah is as the likeness of Adam. He created
him of dust, then He said to him: Be! And he is.
The Camel 1
Method 2
Chapter Five
The Camel Method
An ancient Muslim tradition says that Allah has 100 names, but a man can only know 99 of them and only the
camel knows the hundredth name. That is why the name “Camel” Method is used in this guide. This is only
tradition, but we want Muslims to know what the camel supposedly knows – that unknown name of Allah. We want
them to know that hundredth name of Allah – ‘Isa (Jesus)!
The Camel method uses one particular passage in the Qur’an (Sura Al ‘Imraan 3:42-55) to open the door with a
Muslim so that you can begin to share ‘Isa with him.
The Purpose of the Camel Method

It is critical that you understand the purpose of the Camel Method. It is not to lead a Muslim to salvation in
Masiih (Christ). It is only to find a person of peace. Our purpose is to find those who want to know more about ‘Isa
(Jesus) so that we can take them to the Bible and show them the full truth about Him. The Bible says, “So faith
comes from what is heard, and what is heard comes through the message about Masiih [Christ].” Romans 10:17
Two Guiding Principles

First – Lift up ‘Isa. By questions and comments about Sura Al ‘Imraan 3:42-55, you will begin to raise ‘Isa up
in the mind of the person of peace. Focus only on ‘Isa. If possible, do not even mention Mohammed as you discuss
Sura 3:42-55. Later, you will learn what to say if someone asks what you think of Mohammed.
Second - Focus on what the Qur’an actually says. Encourage your Muslim friend to focus on what the Qur’an
says, not what he has heard or been told it says, or what the Hadith says.
CAMEL METHOD OUTLINE

Opening Statement: “I have read some amazing things in the Qur’an. Would you read to me Sura Al ‘Imraan
3:42-55 so that I could ask you some questions about it?”
Three Steps to raising ‘Isa up in the mind of a Muslim

‘Isa is holy. – Sura 3:42-47
He is the word of Allah. – 45
He is “Ruhullah” (Spirit of God). – 21:91
He is Al Masiih (The Messiah). - 45
He is righteous. - 46
He is virgin born. – 47
Do you know of any other prophet as holy as ‘Isa?
‘Isa has power over death. – 3:48-54

He gave sight to the blind. – 49
He healed lepers. – 49
He raised the dead to life again. – 49
Your duty to Allah is to obey ‘Isa. – 50
To know what ‘Isa told us to do you must read the Injiil. – 48
Do you know of any other prophet as powerful as ‘Isa?
3. Final Question:
‘Isa knows the way toI want to go
heaven andtocan
paradise when
show us theIway.
die. –You3:55
want to go to paradise when you die. ‘Isa is
Those who believe in ‘Isa are set above; those whoOutdisbelieve.
of all the prophets, which one is best able to help us get
in paradise
‘Isa is inand knowsand
paradise the knows
way tothe
paradise.
way.
to paradise?
The Camel 1
Method 3
Three Steps at a Glance

There are three steps to raising ‘Isa (Jesus) up in the mind of a Muslim person of peace. The Camel Method breaks
this passage down into three sections with each section making a particular point about ‘Isa. Some call these points
the “three humps” in the Camel Method.
Hump 1. ‘Isa is Holy. Al ‘Imraan 3:42-47
Hump 2. ‘Isa has power even over death. Al ‘Imraan 3:48-54
Hump 3. ‘Isa knows the way to heaven. Al ‘Imraan 3:55
Step-by-Step Through the Camel Method
How to Begin: After a friendly introduction, there are several possible ways to begin a fruitful discussion.
You can say:
I have read some amazing truths in the Qur’an. Would you read Sura Al ‘Imraan 3:42-55, so I could ask
you some questions about it?
Or:
The Qur’an says some very interesting things about ‘Isa. Could you read Sura Al ‘Imraan 3:42-55 so that
we could talk about it?
It is helpful if you ask your Muslim friend to break the passage up into three separate sections as he reads it –
1
vv. 42-47, 48-54, and 55.
Ask your Muslim friend to read Sura 3:42-47. Then discuss with the person what it says about ‘Isa.
1. ‘ISA IS HOLY
Qur’an, Sura 3 Al ‘Imraan
42 And when the angels said: O Maryam! Truly, Allah has Maryam chosen by Allah to bear chosen you and
made you pure ‘Isa into the world and has preferred you above all the women of creation.
43 “O Maryam! Be obedient to your Lord and prostrate yourself and bow down with those who bow down.”
44 This is of the tidings of things hidden. We reveal it unto you (O Mohammed). You were not present with them
when they cast lots to know which of them should be the guardian of Maryam, nor were you present with them
when they quarreled.
45 Remember when the angels said: O Maryam! Truly, Allah gives ‘Isa is the Word of God you glad tidings of a
Word from ‘Isa is the Masiih which Him, whose name will be Masiih, means “chosen one” ‘Isa (Messiah,
Jesus), the son of Maryam, held in honor in this world and the Hereafter, and will be one of those who are near
to Allah.”
46 “He will speak unto mankind in the cradle and in his manhood and ‘Isa is righteous he is of the righteous.
47 She said, “O My Lord, how can I have a child when no man ‘Isa born of a virgin has touched me?” He said,
“So (it will be) for Allah creates what He will. If He decrees a thing, He says unto it only: Be! And it is.”
What to say about these verses:

Focus on verses 45-47. These are the verses that talk about how holy ‘Isa is.
Read 3:45 ‘Isa is “a word from Allah” and ‘Isa is the “Masiih.” Ask:
“What does it mean that ‘Isa is a word from Allah?”
1
Occasionally, you may find that verse numbers may be off by one or two. For example, this Sura Al ‘Imraan passage begins
with the angels speaking to Maryam in verse 42. But when you ask your Muslim friend to read, you find that his verse 42 does
not say that. Don’t panic. Simply ask him to read the following verse or two or the verse or two before. You may find that, in
his translation, verse 43 or 44 is where this passage begins. So, once you have made sure he is on the right sura and verse
(ayya), ask him to read an ayya or two before and after, until you locate the correct verse.
The Camel 1
Method 4
This verse says that ‘Isa is “a word from Allah.” Notice that it does not say that he will only speak the words of
Allah, but that He himself is a word from Allah. With all of the other prophets, Allah told them what to say and
they said it. But we see that ‘Isa is very different. He himself is called a “word” from Allah. This “word” had a
body and a name – His name was Masiih, ‘Isa (Messiah, Jesus). Unlike any other prophet ‘Isa was a word from
Allah.
Ask: “Isn’t ‘Isa called the ‘Ruhullah”?
Most Muslims will know that this is a common name for ‘Isa. It means “spirit of Allah.” You can show them
why from the Qur’an! The Qur’an tells us in Sura Prophets (Nobis) 21:91: We (Allah) breathed into her of our
Spirit and made her (Mary) and her son a token (sign) for all peoples.
The Qur’an also teaches that ‘Isa is the “Ruhullah” (ruh-hoo-lah) which means ‘Isa is the Spirit of Allah. So
Allah spoke and His word became flesh in the form of a baby. Therefore, ‘Isa was a word from Allah. Allah
breathed on Maryam by His Spirit and she conceived a child who would be a sign for all people. Not just Israel, but
all people! Therefore, ‘Isa is called the Spirit of Allah or the “Ruhullah.”
Ask: “‘Isa is called ‘Masiih.’ What does that mean?”
You may receive many answers to this question, but all of them will help you focus on who ‘Isa is. I have
heard Muslims say, “Messiah”, “the one who brings us from dark to light”, “the one who heals”, “the one who
releases,” etc. All of these lift up ‘Isa. But point out that in all the translations of the Qur’an the word “Masiih” is
translated “messiah.” Focus on ‘Isa being the Messiah. Allah had promised His people a deliverer and savior – a
“Messiah.” ‘Isa was that promised savior of Allah’s people. No other prophet is called Masiih. It is a very special
and unique title! According to verse 45, ‘Isa will not only be held in honor in this world but also in the one to
come.
Ask: “In ayya (verse) 46, ‘Isa is called ‘righteous.’ Did ‘Isa ever sin?”
The answer will always be, “No, ‘Isa never sinned.” Quite often, however, someone will say, “But none of the
prophets ever sinned.”
This idea that none of the prophets sinned is a common belief among Muslims, even though the Qur’an does not
teach this. In fact, we see in the Qur’an that Adam disobeyed Allah (120:121), that several of the prophets asked
forgiveness for their sins (Nuh/Noah – 71:25-28, Musa/Moses 28:15-16, Dawuud/David – 38:24-25, and Solomon –
38:30-35) and that Mohammed himself needed forgiveness of his sins that were past and that were to come (48:2).
But still, Muslims are taught that there were 124,000 prophets and that none of them sinned. They may admit that
the prophets “made mistakes” but not that they sinned. Sometimes it can be a piercing question for them if you ask,
“What is the difference between a mistake and a sin?” Whether you planned to or not, disobeying Allah is still sin.
However, it is probably more fruitful at this point to simply focus not just on the fact that ‘Isa never sinned, but upon
how righteous he was. For instance, point out that ‘Isa never killed anyone; ‘Isa never married; ‘Isa was poor; he
went about healing people and doing only good. When ‘Isa fasted, he fasted for forty days and forty nights. ‘Isa
taught us to love even our enemies. Without mentioning the name of Mohammed, you are pointing out how the
righteousness of ‘Isa exceeded that of Mohammed or any of the prophets.
3:47 ‘Isa was born of a virgin, without an earthly father.
Ask: “What does ayya 47 say about ‘Isa?”
Your Muslim friend will answer that ‘Isa was born of a virgin. All Muslims believe this! What you need to do
is try to get them to think about why ‘Isa was born of a virgin. Muslims believe there were 124,000 prophets, so use
this number for emphasis.
Ask: Billions of people have been born on this earth including 124,000 prophets, yet, only ‘Isa was born
of a virgin, without an earthly father! Why was only ‘Isa born this way?”
You need to get your Muslim friend to consider the significance of ‘Isa being born without an earthly father.
He may say, “This was just Allah’s special sign for ‘Isa to confirm that he was a prophet.” But you need to keep
The Camel 1
Method 5
pressing the question, “Yes, but why was only ‘Isa born of a virgin, without an earthly father?” Do your best to
make him think about why ‘Isa is so unique among all the nabi (prophets).
At this point, you need to help your Muslim friend think about why ‘Isa was born of a virgin.
Ask: “Do you know of any other prophet that did not have an earthly father?”
The answer, of course, is Adam. The reason why Adam had to come into existence without an earthly father is
rather obvious. Allah formed Adam from dust and breathed life into him. In the Qur’an in Al ‘Imraan 3:59 it is
stated that ‘Isa is like Adam. This is true, because neither of these prophets had an earthly father.
Allah placed Adam and Hawwa (Eve) in the Garden. It was a perfect place. God forbid them to do only one
thing – to eat of the fruit of one tree. Adam walked and talked with God in the Garden. Adam could live and talk
with Allah because he did not have any sin. At first, Adam was righteous and holy, but then Adam disobeyed
Allah.
The two of them (Adam and Hawwa) ate thereof, so that their shame became apparent unto them, they
began to hide by heaping on themselves some of the leaves of the Garden. And Adam disobeyed his Lord
and so went astray. - Sura Ta Ha 20:121
He and all of his descendants became unholy and could no longer live together with the holy Allah. Adam’s
disobedience had brought judgment on all of his descendents. None could go back into the Garden with Allah. But
Adam’s sin had also corrupted all of his descendents.
Since Islam is a “works-based” religion, it is good to note that Adam and Hawwa were banned from the Garden
and from the presence of Allah because of one single sin. Explain what this means: that anyone who has committed
only one sin has become a sinner and cannot go to heaven and live in the presence of Allah. Trying to do enough
good works to cover each and every sin committed is an impossible task. Adam committed one sin and was cast out
of Allah’s presence without any hope of returning there.
From that moment on, Adam’s race became bent toward doing what is wrong; bent away from obedience to
Allah. We all as Adam’s descendants have this sin nature (or this heart) that is bent away from what is right and
holy. This is obvious! We do not have to teach our children to do wrong. We all have a natural pull to that which is
wrong. In fact we must work very hard to try to teach our children to do right.
Now here is the point. Since we are all descendants of Adam, we have all inherited his sinful nature. But in
‘Isa that blood line of Adam was cut! ‘Isa was not of the blood line of Adam, for he had no earthly father. ‘Isa was
very different from all the other prophets. In fact, ‘Isa was very different from all people who have ever been born!
You can say something like this: “We are all like Adam because we come from Adam. We come from his
bloodline. Generation after generation, we all are like Adam, because we come from Adam; until we get to ‘Isa.
Then the line was cut! ‘Isa did not come from Adam. Allah spoke and ‘Isa was conceived; Allah breathed of His
Spirit and ‘Isa was conceived. ‘Isa came from Allah!”
Transition Question: “Do you know of any other prophet who is as holy as ‘Isa?
2. ‘ISA HAS POWER OVER DEATH

Now ask him or her to read Sura 3:48-54.

48 And He (Allah) will teach him (‘Isa) the Scripture, and the ‘Isa taught the Truth of God wisdom, and the
Tawraat (Torah) which we have in the Bible and the Injiil (Gospels).
49 And will make him a messenger unto the children of Israel saying: Lo! I come to you with a sign from the
Lord. Lo! I design for you out of clay the likeness of a bird and breathe into it, and it is a bird, by Allah’s will;
I heal him who is born blind [‘Isa heals the blind] and the leper [‘Isa heals the leper] and I raise the dead
[‘Isa raises the dead], by Allah’s will. And I announce unto you what you eat and what you store up in your
houses. Surely herein truly is a sign for you, if you are to be believers.
50 And I come confirming that which was before me of Tawraat (Torah/Old Testament) and to make ‘Isa came
with miraculous lawful some of that which was proofs from God forbidden to you. I come unto you with a
sign from your Lord, so keep your duty to Allah and obey me. [Duty to Allah is to obey ‘Isa!]
51 Truly, Allah is my Lord and your Lord, so worship Him. This is the straight path.
The Camel 1
Method 6
52 But when ‘Isa came to know of their disbelief, he said, “Who will be my helpers in the cause of Allah? The
disciples said: We will be Allah’s helpers. We believe Allah and bear you witness that we have surrendered. [In
Arabic the disciples are literally called “muslims.” They were muslims 600 years before Mohammed was born!
Literally, it means “ones who are submitted.”]
53 Our, Lord! We believe in that which you have revealed and we follow him (‘Isa) whom you have sent so write
us down among those who bear witness to the truth.
54 And they (the disbelievers) schemed (plotted), and Allah schemed against them; and Allah is the best of
schemers…
What to say about these verses:

Focus on verse 49 in this section. This verse tells us about the power of ‘Isa.
Ask: “In ayya (verse) 49, what did ‘Isa do?”
Allah demonstrated His power through ‘Isa. The Qur’an says that the lepers were healed and those born blind
received their sight. ‘Isa even raised the dead to life again!
Ask: “What is our greatest enemy?” [Answer: death!]
Take the opportunity to drive home the fact that ‘Isa has power over our greatest enemy. No one overcomes
death – but ‘Isa did!
Your Muslim friend will agree that ‘Isa did these things, but he may object that it was only by Allah’s will. Of
course, everything comes from Allah and is by His will. But you can point out that ‘Isa did not ask Allah to do these
things, but he himself did them. He touched the leper and the blind man and they were healed! ‘Isa Himself
commanded the dead to rise and they came to live at his command!
Ask: “In ayya 50, what does ‘Isa tell us to do?”
‘Isa said that in order to do our “duty to Allah” (or “to fear Allah” depending on the translation), we must obey
Him (‘Isa).
Ask: “In the Qur’an, ‘Isa is mentioned many times, but the Qur’an does not tell us what ‘Isa commanded us
to do. In the Injiil [see Al ‘Imraan 3:48] we can read the commands of ‘Isa. The Qur’an says it is
your duty to Allah to obey ‘Isa. How can you obey him if you do not know what He told you to do?”
You can ask your Muslim friend, “Suppose I asked you to do something for me, but I did not tell you what it
was that I wanted you to do. Would you do it?” Of course he must say no. He can’t do what you asked because
he does not know what it is! In the same way, he cannot do his duty to Allah and obey ‘Isa because he does not
know what ‘Isa has told him to do!
You can use this opportunity to encourage your Muslim friend to read the Injiil (Gospel/New Testament) so that
he can find out what ‘Isa told him to do. On many occasions, Muslims I have spoken to have agreed to receive and
read the Bible because of this ayya (verse).
At this point, Muslims will usually bring up the objection that the Tawraat and the Injiil (or they may simply
say the Bible) have been changed. To see how to respond to this, look at objection # 1 in Appendix 3.
Point out that in 3:52-53, the disciples of ‘Isa are called “Muslims.” Remember that “muslim” means “one who
is submitted (to God).”
Transition Question: “Do you know of any other prophet who was as powerful as ‘Isa?
3. ‘ISA KNOWS THE WAY TO HEAVEN

Now ask him to read Sura 3:55.

55 And remember when Allah said: O ‘Isa)! I am gathering you (‘Isa is raised to be with Allah) and causing
you to ascend to Me (and am cleansing you of those who disbelieve and) am setting those who follow you
The Camel 1
Method 7
(Followers of ‘Isa) set above those who disbelieve till the those who don’t believe in Him Day of Resurrection.
Then you will return to Me and I shall judge between you as to that wherein you used to differ.
What to say about this ayya:

First, make sure your Muslim friend notices what this verse says about those who follow ‘Isa. You showed
your Muslim friend in 3:50 that the Qur’an says he should obey ‘Isa. Here the Qur’an tells him that if he obeys and
follows ‘Isa he will be set above those who disbelieve, not until Mohammed comes, but all the way until the Day of
Resurrection! Second, we have seen from the Qur’an, in Sura 21:91, that ‘Isa is a sign for all people, including
Muslims. And here we see that those who follow ‘Isa will be set above those who disbelieve, even after the days of
Mohammed. Now, you need to ask a very important question.
Ask: According to ayya 55, where is ‘Isa right now?
There are only two possible answers. First, he might say, “‘Isa is with Allah.” Then you can ask, “Where is
Allah?” Second, he can say, “‘Isa is in paradise.” Either way he must admit that the Qur’an says that ‘Isa is in
paradise with Allah. At this point you will find this example helpful:
Ask: Suppose I wanted to get from here to the capital city. Who should I choose to help me? Should I
choose someone who has never been there or someone who knows the way and lives there now?
According to the Qur’an, ‘Isa came from paradise and is in paradise today. Therefore ‘Isa knows the way and
can help us get there.
CLOSING QUESTION: “I want to go to paradise; you want to go to paradise. Isa is in paradise and
knows the way to paradise. Of all the prophets, which one is best able to help us get to paradise?”
Know the “MVQ” (Most Valuable Question). Throughout this discussion and especially when you ask if
there is another prophet as powerful as ‘Isa, you may hear some very interesting stories or ideas that seem to
contradict what you are saying. They may begin to tell you about how this prophet did this or another prophet did
that. Very few of these stories will actually be in the Qur’an. Most of them come from what are called the Hadith.
As we saw earlier, Muslims say that the Qur’an came to Mohammed by direct revelation through the angel Gabriel
(Jabreel), whereas the Hadith are the supposed sayings and deeds of Mohammed that were passed down orally and
finally compiled over 250 years after Mohammed died. To Muslims, they shed light on the Qur’an and are like a
commentary on the Qur’an. Remember that you want to encourage your Muslim friend to face what the Qur’an
actually says. When you begin to hear these stories of things the prophets did or said, statements about what
Muslims believe, use this very important yet simple question:
The MVQ (Most Valuable Question): “Is that in the Qur’an, or is that in the Hadith?”
Most of the time Muslims will explain something they know by saying, “Oh, that is explained in the Hadith.”
Whenever this happens, simply respond with something like this:
Response: “You believe that the Qur’an is the complete and final word of Allah, don’t you? So, let’s focus
on what the Qur’an says.”
If they tell you that the story is in the Qur’an you can say:
“That is very interesting; I am learning about the Qur’an. Could you show me where that is in the Qur’an?
I would like to read it.”
In almost every instance, they will not know where it is. Quite often this is because it is not in the Qur’an. If
they cannot show you where it is simply say:
“Let’s keep looking at what we see right here in the Qur’an.”

The Camel 1
Method 8
Now What? Is there a person of peace here?
At this point you thank your Muslim friend or friends for taking the time to talk with you about what the Qur’an
says. Then you look to see where God is at work. After presenting and handling the Closing Question, ask yourself,
“Is this person a person of peace?” How might the Lord show me a man or woman of peace?
Review of the Camel Method

Opening statement:
Would you please read verses first?

Sura 3:46
● Isa is
● Sura 21:91 – ‘Isa is
● He is called ‘Isa
“What do these mean?”
Sura 3:46
● Isa is
“Did ‘Isa ever sin?”
Sura 3:47
● Isa was
“Why, out of all the prophets, was only ‘Isa born of a virgin?”
Transition: “Do you know of any prophet as holy as ‘Isa?”
Would you please read verses next?

Sura 3:49 “What did ‘Isa do?”
● He _
● He
● He
Sura 3:50
● “What is our duty to Allah?”
● “How can you obey ‘Isa if you don’t know what He tells you?”
● “How can you know unless you read the Injiil?”
Transition: “Do you know of any prophet as powerful as ‘Isa?”
Now would you please read verse ?

Sura 3:55
● “What did Allah say he would do for those who believe in ‘Isa?”
● “Where is ‘Isa right now?”
● “If I wanted to go to the capital city, who would I ask?”
Closing Question:
The Camel 1
Method 9
Chapter Six
Before You Go
1. Before you go, pray!

Pray in faith expecting results. Realize that Allah is already at work in this community and that there are
already men of peace who are open to hear more about ‘Isa.
2. Before you go, know what you will do (and not do) with the Qur’an.
It is better that you not walk into a conversation with a copy of the Qur’an; you’re only likely to offend
Muslims. Instead, ask them to open their Qur’an and read the passages in question. This will draw them into the
conversation while preventing you from offending them. It is always the best option to have your Muslim friend
read to you from his Qur’an.
The question often comes up, “What do I do if my Muslim friend does not have a Qur’an?” There are several
things that you can do if this is the case. First, you can make an appointment to talk to him at another time, when he
can bring his Qur’an with him. Or, you can offer your Qur’an to him to read. I usually carry a Qur’an in a
backpack, out of sight, so that I can bring it out if my Muslim friend agrees to that. Finally, if none of these options
are available, I can simply tell him what I read in the Qur’an and ask my questions from there. This way I can
discuss what the Qur’an says, even if my Muslim cannot read or does not have a Qur’an.
3. Before you go, always keep a gentle spirit.

In your encounter with Muslims, it is better to ask questions and draw the truth out of them than to preach the
truth at them. As they read what the Qur’an says and try to answer your questions, they are forced to think about
who ‘Isa is. There is not enough light in the Qur’an to bring them to salvation, but there are enough flickers of truth
to draw out God’s person of peace from among them.
Maintaining a quite, peaceful attitude is the key to keeping the conversation open and avoiding hostility. As
long as you stay within the Qur’an and ask questions, they can’t blame or attack you for teaching Christianity.
However, once you have drawn out the person of peace, you will be able to leave the Qur’an behind and teach the
Word of God.
4. Before you go, remember that you are not trying to win arguments; just trying to find the person of
peace!
In Camel Method training sessions, many Christians begin to voice this objection: “But, they will say…” and
then they state arguments that they think Muslims will use against them. I always encourage them to remember the
purpose of the Camel Method. The purpose is to present truth about ‘Isa and let Allah show you where He is
already at work. Let Allah show you the person of peace. When you fish with a rod or a pole, you are not trying to
catch all the fish in the lake; you are trying to catch one particular fish. With the Camel Method you are trying to
find one man or woman – a person of peace. Try to answer objections, but remember we will never see a Muslim
brought to faith in ‘Isa by our brilliant arguments. ‘Isa said, “No one can come to Me unless the Father who sent Me
draws him….” John 6:44 Simply present truth and let God do the drawing.
5. Before you go, you should know what Muslims may say about the Qur’an.
When you mention the Qur’an, you should be aware that Muslims believe the only true Qur’an is the one in
Arabic. They believe that any translation of the Qur’an is a paraphrase or deviation from the original. Some may
use this to discount your claim to know what the Qur’an actually says and means. You will find suggestions on how to
handle this objection in Appendix 3 – Objection # 6.
6. Before you go, know what you think about Mohammad.

At times you may be asked by Muslims: “Who do you say Mohammad is?” An answer to this question that
belittles Mohammad could be dangerous, as well as take the focus away from ‘Isa. Muslims feel a strong sense of
obligation to protect Mohammad’s honor. Here is a suggested answer to this explosive question.
Response: “I say Mohammed is who he said he was in the Qur’an. Let’s look at Sura Ahqaaf (The
Wind Curved Sand Hills) 46:9 to see what Mohammed said about himself.”
The Camel 20
Method
Sura 46:9 “I am no new thing among the messengers; nor do I know what will be done with me or with
you, I do but follow that which is inspired in me and I am only a plain warner.”
Take the time to point out the three parts to this verse:
1. He is not any different from the messengers before him. He is not the greatest.
2. He does not know what will happen to himself or his followers.
3. He is only a person who warns others; a “warner.”
Then, contrast what Mohammed says with what ‘Isa says:
He who believes in Me (‘Isa) has everlasting life. John 6:47 (NKJV)
I go to prepare a place for you. And if I go to prepare a place for you I will come again and receive you
unto Myself that where I am there you may be also. I am the way …. No one comes to the Father except
through Me. John 14:2-3, 6 (NKJV)
‘Isa knows where He is going and He knows where His followers are going. They are going to paradise to be
with ‘Isa! And He told His followers exactly how to get there – through faith in Him!
7. Before you go, prepare to meet the Person of Peace.

When you find the person of peace, you must then get him into the Bible so you can present the Gospel to him.
There are two verses in the Qur’an that we can use to help your Muslim friend understand that Allah’s Truth is
perfectly in the Bible. In the Qur’an the Bible is called “the “Scripture before” (i.e., before the Qur’an) and the Jews
are called the “People of the Scripture.” First look at Sura Yunnis (Jonah) 10:94:
10:94: And if you (Mohammed) are in doubt concerning that which We reveal unto you, then question those
who read the Scripture before you. Verily the Truth from your Lord has come unto you. So be not of the
waverers.
Allah tells Mohammed, that if he had doubts, he should question “those who read the Scripture (that was)
before you,” because the Truth is found in those Scriptures. He urges Mohammed not to be among the waverers.
At this point your Muslim friend will usually bring up the objection that those Scriptures have been changed or
corrupted. The Qur’an does not say this. It only says that the Jews twisted the meaning of these Scriptures, not that
they actually changed the Scriptures themselves. In fact the Qur’an actually affirms the truth of all the Scriptures!
Point out to your Muslim friend Sura An-‘aam (Cattle) 6:115.
6:115: Perfected is the Word of the Lord in truth and justice. There is nothing that can change His
words. He is the Hearer, the Knower.
So, Allah assured Mohammed that the Scripture (prior to the Qur’an) was given by Him. Allah said it is perfect
and no one can change it.
Be sure to point out that the Tawraat and Injiil that you are sharing with your friend have been translated from
their original languages and from the oldest manuscripts, which were in existence long before Mohammed was born.
You can also tell your Muslim friends that when Mohammed received the “before Scriptures”, he was satisfied that
they were uncorrupted.
Once you have drawn out Allah’s man of peace, you must shift from the Qur’an to the Bible. The Qur’an can
be an effective bridge for Muslims, but you don’t want to camp on the bridge! Once you have crossed the bridge
leave it and move on. You can say something like this: “In the Qur’an there are only a few details about the
prophets like Adam, Noah (Nuh), Abraham (Ibrihim), Moses (Musa), David (Dawuud), but the Tawraat tells us
much more about their lives and what they taught us. In the Qur’an there are only a few ayyaat (verses) about ‘Isa,
but in the Injiil we are told about all that he did and taught and commanded us to do. As you go to the Tawraat,
Zabuur, and Injiil you can hear about the wonderful things that Allah has done and taught us!”
The Camel 2
Method 1
Here are two other ayyaat that can be helpful:
Sura Nisaaa’ (Women) 4:136:
4:136: O you who believe! Believe in Allah and His messenger and the Scripture which He has revealed unto
His messenger, and the Scripture which He revealed aforetime. Whosoever disbelieves in Allah and His angels
and His Scriptures and His messengers and the Last day, he verily has wandered far astray.
Point out to your friend that, according to the Qur’an, if he does not believe the “Scripture which He (Allah)
revealed aforetime” that he has wandered far from Allah.
Sura Maa-‘idah (the Table Spread) 5:65-66:

If your friend asks, where the Qur’an says that the Tawraat and the Injiil are the “before Scriptures,” ask him to
read:
Sura 5:65-66: If only the People of the Scripture (the Jews – see verse 64) would believe and ward off evil, we
would remit their sins from them and surely We would bring them into Gardens of Delight. If they had
observed the Tawraat (Torah) and the Injiil (Gospel) and that which was revealed unto them by their Lord,
then they would have been nourished from above them and from beneath their feet.
Many of the objections and arguments that Muslims bring up will only be overcome as they go to the Bible
(Torah and Injiil). Though there is some truth about ‘Isa in the Qur’an, there is not enough truth to explain to a
Muslim why he needs a Savior and how he can be saved.
Very rarely will a Muslim be ready to receive ‘Isa after his first encounter with the truth about Him. We have
already seen that once you find a person of peace, you stay and work with him until he comes to faith in ‘Isa. To do
that, read from the Bible.
Then beginning with Musa (Moses) and all the Nabiyyiin (Prophets), He (‘Isa) interpreted for them the
things concerning Himself in all the Scriptures. Luke 24:27
Ask: “How did ‘Isa bring these two disciples to saving faith in Himself?”
We can do the same thing ‘Isa did! Once you have brought him to the Bible, begin to teach him, from the
Scriptures, about the penalty of sin and the need of a Savior--the Lord ‘Isa Al Masiih (Jesus Christ). Another
passage reinforces it:
Then He opened their minds to understand the Scriptures. He also said to them, "This is what is written:
the Masiih would suffer and rise from the dead the third day, and repentance for forgiveness of sins would
be proclaimed in His name to all the nations, beginning at Jerusalem. Luke 24:45-47
Ask: “What else did ‘Isa do for the two disciples?”
As you open the Bible and speak to the person of peace, pray boldly for him and expect his understanding to be
opened.
…since the weapons of our warfare are not fleshly, but are powerful through Allah for the demolition of
strongholds. We demolish arguments and every high-minded thing that is raised up against the knowledge
of Allah, taking every thought captive to the obedience of ‘Isa. And we are ready to punish any
disobedience, once your obedience is complete. 2 Corinthians 10:4-6
The two spiritual weapons we have are the Word of Allah (which is called the “sword of the spirit” in
Ephesians 6:17) and prayer.
The Camel 2
Method 2
Chapter Seven
A Suggested Story List for the Person of Peace
Here are seven Bible stories suggested to use with the person of peace to help them discover his or her need for
‘Isa as Savior and Lord.
1. Adam and Hawwa (Eve) Genesis 2:1-3:24

● Adam was in perfect relationship with Allah (God) in the Garden. He saw Allah, talked with Allah and
knew what Allah was like.
● Allah commanded Adam not to eat of the fruit of the tree of the knowledge of good and evil. Allah told him
that in the day that he ate from it he would die.
● Shaytaan (Satan) tempted Hawwa (Eve) and she ate of the forbidden fruit and she offered it to Adam and he
ate of it also. Immediately they felt shame, tried to cover their nakedness and hid from Allah.
● That day, Adam and Hawwa did not die physically. However, that day, they were cast out of the Garden and
separated from Allah. In Romans 3:23, the Bible tells us that the penalty of sin is death. Death means
separation from Allah who is our life. Physical death entered the world because of sin, but the death Adam
and Hawwa experienced that day was separation from Allah. The primary penalty of sin is that it separates
a person from Allah.
● Adam and Hawwa’s attempt to cover their shame was useless. But Allah killed an animal and covered
them in animal skin. In order for their shame to be covered, a blood sacrifice was required.
Summary: Sin produces death. Death means separation from Allah who is our life. A blood sacrifice was
necessary as a covering for sin and its shame.
2. Cain and Abel Genesis 4:1-16

● Cain and Abel brought offerings/sacrifices before the Lord. Cain was a farmer so he brought produce from his
fields. Abel was a shepherd so he brought an animal sacrifice.
● Allah was pleased with Abel’s sacrifice which was a blood sacrifice. He was not pleased with Cain’s
bloodless offering. Allah showed that He required a blood sacrifice.
● Rather than learn from this experience what kind of offering Allah required, Cain became jealous and killed his
brother.
● Cain’s sin and rebellion brought punishment and caused him to be driven even further from the presence of the
Lord.
Summary: The blood sacrifice that Abel brought established the requirement of a blood sacrifice until the coming
of ‘Isa (see Hebrews 12:24). Sin brings death which is separation from Allah.
3. Nuh (Noah) Genesis chapters 6-8

● Once man was separated from the presence of Allah, shaytaan began to flood the earth with false ideas about
who Allah is and what He requires of man. (see John 8:44 and Revelation 12:9) The wickedness of man
became so great that Allah decided to destroy mankind from off the earth.
● Allah chose to spare Nuh (Noah) and his family because Nuh was a just man.
● Allah told Nuh to build an ark (a huge box that would float) because He was going to destroy the earth by a
flood.
● Nuh obeyed Allah and built the ark.
● When Allah flooded the earth, Nuh and his family were lifted by the ark above the watery judgment of
Allah against wicked and unbelieving mankind.
Summary: Sin brings judgment and death. Those who believe Allah and apply his appointed means of deliverance
will be saved from Allah’s judgment upon sin.
4. Ibrihim (Abraham) Genesis chapters 12-25

● To counter the false ideas about Allah that shaytaan (Satan) had flooded the world with, Allah chose to
raise up a people through whom He would reveal what He is like and what He requires of man.
● Allah chose Ibrihim as the father of His people.
The Camel 2
Method 3
● Allah told Ibrihim that he would give him multitudes of physical descendants and that, through his
descendants, Allah would bless all the families of the earth. So Ibrihim believed Allah and followed Him
to the land of Canaan.
● Ibrihim and his wife Sarah had gotten very old (physically too old to have a child) and they still had no child
through whom Allah could give Ibrihim many descendants. But one night, Allah took Ibrihim outside and
showed him the stars in the sky and told him that the number of his descendants would be like the stars.
Ibrihim believed Allah and it was counted unto him for righteousness.
● When Ibrihim was 100 years old, Allah gave him a son named Isaac. This was the son that Allah had
promised.
● Later, Allah commanded Ibrihim to go and offer Isaac as a sacrifice to Allah. Ibrihim obeyed Allah, but before
he could put the knife to Isaac the Angel of the Lord stopped him. Instead of Isaac, Allah provided a ram for
the substitute sacrifice.
Summary: Allah wants us to know what He is like and what He requires of us. In Ibrihim, we see that right
standing before Allah requires faith. (see Romans 4:1-5) Also, we see that Allah would not allow Ibrihim to offer
his son as a sacrifice. Allah provided a substitute. But one day Allah would offer His Son Who would be the
substitute for all people of faith. (see John 3:16)
5. Musa (Moses) Exodus chapters 12-20

● Allah’s people went and settled in Egypt. They were treated kindly there at first, but later they were made to
be slaves and were treated harshly.
● Allah raised up Musa (Moses) to deliver His people from their bondage in Egypt.
● At Musa’s command, nine terrible plagues came on Egypt, but Fir'awn (Pharaoh, king of Egypt) would not let
Allah’s people go.
● Allah decided to send one final plague on Egypt – the first born of every creature was to die. Allah told his
people that they were to sacrifice a lamb and splatter its blood on the doorposts of their houses. Allah
would pass over the houses of those who believed Him and applied the lamb’s blood; the firstborn there
would not die, but live.
● Through this last plague Allah delivered His people and caused them to pass from Egypt, through the Red
Sea and into the wilderness.
● Allah took His people to Mount Sinai and there he gave them His Law. As we saw, Satan had filled the minds
of men with false ideas about what Allah is like and what He requires of people. The purpose of His Law was
to reveal His righteousness and what He required of mankind.
● Immediately after Allah gave Musa His commandments, He told Musa to build an altar so that when the
people sinned they might bring a blood sacrifice as an offering for sin.
● For the next 1,500 years, until ‘Isa came, every day the people of Israel saw the penalty of sin – death!
● Those who would be in right standing before Allah had to bring the offering that Allah required for their
sin.
Summary: In the very fabric of the existence of His people Israel, Allah wove the picture of the blood sacrifice.
The Passover feast that celebrated their deliverance from bondage reminded them of the lamb that died and became
the substitute for them. The constant sacrifices for sin reminded them of the penalty of sin, which was death. The
sacrificial animals died in their place. The one who would be in right standing before Allah and have his sins
forgiven had to believe Allah and offer the proper sacrifice for his sins.
6. Dawuud (David) 1 Samuel 16-17 and 2 Samuel 5-7

● Allah chose Dawuud to be king of His people Israel, because Dawuud was a man after Allah’s own heart.
● Allah enabled Dawuud to defeat Goliath and to do many other mighty feats to lift Dawuud up in the eyes of the
people.
● Allah told Dawuud that his throne (rule, authority) would be an everlasting throne.( 2 Samuel 7:12-13 and
Psalms 89:3-4)
Summary: The Messiah or Deliverer that was to come to Allah’s people would be a descendant of Dawuud. He
would be the King of kings and the Lord of lords, as well as a Savior and Deliverer.
7. ‘Isa (Jesus) Matthew, Mark, Luke and John

● John the Baptist came to Allah’s people telling them the Masiih (Messiah) that Allah had promised was
coming and the Kingdom of Allah was at hand.
The Camel 2
Method 4
● When ‘Isa came to John to be baptized, John looked at Him and said, “Behold the Lamb of Allah that takes
away the sin of the world”. Remember that Allah’s people had a picture burned in their minds which is
this: sin produces death, which is separation from Allah - Allah provides a substitute which is a blood
sacrifice - Those who believe Allah and offer the proper offering are restored to right standing before
Allah. So when John said the “Lamb of Allah” they knew he meant a sacrifice. But this one, John proclaimed
could take away the sin of the whole world!
● ‘Isa taught the people the truth of Allah. In Matthew chapter five he taught us that sin is not just our
outward actions, but also the thoughts and intents of our hearts. As Allah told Samuel, the Lord looks at
the heart.
● ‘Isa lived a sinless life (Hebrews 4:15). Therefore, He did not owe the penalty of sin (Romans 6:23) that
each descendant of Adam owes.
● ‘Isa said that He came to pay the penalty of sin. He said, “For even the Son of Man did not come to be
served, but to serve, and to give His life —a ransom for many.” Mark 10:45
● When ‘Isa died on the cross, he was not dying to pay for His sin, but for our sin. Right before he died, he
said, “It is finished.” John 19:30 In the original language of the New Testament, this phrase which is
translated “it is finished” was one word. It was written on a bill when the final payment was made. It
meant literally “paid in full.” ‘Isa was saying that as He died our sin debt was paid in full.
● Allah confirmed that ‘Isa had indeed paid our penalty for sin by raising Him from the dead. ( Romans 1:4 and
Acts 17:31)
Summary: ‘Isa came to be the sacrifice for our sins. ‘Isa told us that He was going to die for our sins and then He
died for us. Allah confirmed that He had accepted the sacrifice of ‘Isa for the penalty of sin by raising Him from the
dead. After He was raised from the dead ‘Isa appeared to His disciples over a period of forty days. Then he
ascended back to heaven to sit at the right hand of the Father. Before He ascended, he told His disciples to go and
preach the Gospel (“good news” see also 1 Corinthians 15:1-4) to all people.
Making a decision
By now you should be ready to confront your Muslim friend with his need to receive ‘Isa as Savior. Here are some
verses you can use:
Then He (‘Isa) said to them, "Go into all the world and preach the gospel to the whole creation. Whoever
believes and is baptized will be saved, but whoever does not believe will be condemned. Mark 16:15-16
For Allah loved the world in this way: He gave His One and Only Son, so that everyone who believes in Him
will not perish but have eternal life. John 3:16
If you confess with your mouth, "’Isa is Lord," and believe in your heart that Allah raised Him from the
dead, you will be saved. Romans 10:9
The Camel 2
Method 5
Chapter Eight
The Qurbaan Plan of Salvation
Rarely does a Muslim in the first evangelistic encounter acknowledge that he is ready to receive Christ as his
Savior. When he does display an interest, you should be ready to tell him how to be saved from his sin. An
excellent tool for conveying the truth that ‘Isa died as the sacrifice for our sins is what has become known as the
Qurbaan Plan of Salvation.
“Qurbaan” is the Islamic word for “sacrifice.” Each year Muslims are required to offer a sacrifice after
Ramadan, one of the five Muslim pillars. The sacrifice can be a goat, sheep, cow, or camel. It can be offered for an
individual, but is usually offered for a family. Whether Muslims actually do this or not, often depends on whether
they can afford it. A Muslim is supposed to do this every year, but at least once in his lifetime. Ibrihim (Abraham)
is seen as the father of Islam. The qurbaan is based on Ibrihim’s offer to sacrifice his son and the substitute sacrifice
he offered. Just as Ibrihim offered a sacrifice to God, so the Muslim sacrifices this animal and pours out its blood.
Since Muslims perform the sacrifice, they must have some realization that their sin has a penalty and that there must
be a death for their sin. They have at least some understanding that the blood has power or they would not bother
with the qurbaan. Therefore we can use the qurbaan as a way to convey to them the meaning of Christ’s death as
the substitute for the penalty of their sins, and Christ’s blood as having power to save them.
Point 1: Ibrihim Offered a Qurbaan.

Ask these questions:
2
● Do you know the story of Hazrat Ibrihim when he was told to do qurbaan with his son? What did Hazrat
Ibrihim do?
Answer: Ibrihim took his son to offer as a qurbaan.
● What did Allah do at the last minute?

Answer: He sent an angel to stop the qurbaan
● What test was Allah giving to Ibrihim?

Answer: To see how much Ibrihim loved Allah.
● As Ibrihim and his son walked up the mountain, what did his son ask Ibrihim?
Answer: “The fire and the wood are here, but where is the lamb for the burnt offering?” Genesis 22:7
● What did Hazrat Ibrihim say in return to his son

Answer: “Ibrihim (Abraham) answered, ‘Allah (God) Himself will provide the lamb for the burnt offering,
my son.’ Then the two of them walked on together.” Genesis 22:8
Point 2: The Meaning of Qurbaan
Ask this question: “What is the meaning behind the practice of qurbaan?”
After he gives his answer, say this: “I have studied the Tawraat and Injiil and have come to understand what
true qurbaan is and how it should be done.”
● The qurbaan animal must be pure and have no blemishes. The animal represents innocence. It cannot be
purchased with corrupt money or from the black market.
● The act of qurbaan is a picture of one who is innocent taking the punishment of one who is guilty. Hazrut
Dawuud (David) said that the best qurbaan is one that takes place on the inside of a person. - Psalms 51:16-
17. Feeling sorry for your sin is the best qurbaan.
● The act of qurbaan is a symbol of the punishment we deserve for our sins.
● Followers of ‘Isa stopped the practice of sacrificing animals.
Ask: Does this sound to you like the correct qurbaan prayer?
2
Hazrat =a term of honor like “sir”
The Camel 2
Method 6
Then say: When we lay our hands on the animal, we should say, “Allah, I know that I am a sinner and
that the required punishment is my death. Take the blood of this animal as a substitute for my
punishment and forgive me and my family’s sins.”
Point 3: Isa – Qurbaan for the Whole World!
After ‘Isa died, His followers stopped doing animal qurbaan. Why was this so? Before ‘Isa died, he told his
Muslim followers that Allah had decided to do qurbaan for the sins of the entire world, thus showing His love for all
mankind. Just as Allah had provided the sacrifice for Ibrihim, He Himself would provide the sacrifice for all of
mankind. Allah had stopped Ibrihim from sacrificing his son, but Allah did not stop the sacrifice or qurbaan of ‘Isa.
There are too many poor Muslims who cannot afford qurbaan and too many Muslims who do not understand
what true qurbaan is. But, far more important than this is the fact that no one could do enough qurbaan to cover his
sins!
To do a qurbaan to cover the entire world, Allah decided to sacrifice the most innocent, holy, and powerful
blood this world has ever seen. ‘Isa was that qurbaan who died for the sins of the whole world!
Ask: How do we know that Allah has accepted the qurbaan of ‘Isa to cover the sins of all people?
Response: God showed that He accepted the qurbaan of ‘Isa by raising Him from the dead!
He (Allah) has provided proof of this to everyone by raising Him (‘Isa) from the dead. Acts 17:31
Point 4: Eternal Life through Faith in ‘Isa

There are four things a Muslim needs to know:
First, we have sinned and cannot do enough to cover our sins. One sin put Adam out of Allah’s presence in
the Garden of Eden. We have sinned many times. [See: Romans 3:10-12, 3:23.]
Second, ‘Isa was born without sin and never sinned. He is the very “Ruhullah” (Spirit of Allah) and
“Kalamtullah” (Word of Allah). His blood is innocent because he did not inherit Adam’s sin or commit any sin
while alive. His blood is holy, and powerful. Allah asked Ibrihim to show his love for Allah by sacrificing his
precious son. In the same way, to show His love for man, Allah decided to do qurbaan for all of mankind by
sacrificing ‘Isa. [See: Romans 5:6-8; 2 Corinthians 5:21; Hebrews 4:15; 1 Peter 2:22; and 1 John 3:5.]
Third, ‘Isa died on the cross as the qurbaan for our sins. The Injiil tells us: “For Masiih (Christ) also suffered
for sins once for all, the righteous for the unrighteous, that He might bring you to Allah (God).” 1 Peter 3:18
Fourth, If you believe in ‘Isa, you will be forgiven of your sins and have eternal life. In the Injiil, are written
these words, “For Allah (God) loved the world in this way: He gave His One and Only Son, so that everyone who
believes in Him will not perish but have eternal life.” John 3:16 Through ‘Isa we can go to Heaven when we die
and live eternally with Allah. ‘Isa knows the way and is the way. If you truly believe that Allah did qurbaan by using
the blood of ‘Isa to cover your sins, you can join ‘Isa in heaven.
Raise your hands to Allah and say these words:
“Allah, I believe that you are One. I believe that you love all people. I understand that I am a sinner and
that I deserve to be forever separated from you when I die. I thank You that you showed Your love and
mercy for me by doing qurbaan for me. I believe that you used ‘Isa’s blood as the substitute for my blood
and punishment. I believe that it is through ‘Isa that I can come to you when I die.”
The Camel 2
Method 7
Chapter Nine
Begin Reaching Out
You have several tools that you can use to reach out to Muslims. You have learned what to say:
“I have read some amazing things in the Qur’an. Would you read to me Sura Al ‘Imraan 3:42-55 so
that I could ask you some questions about it?”
Now, who do you say it to? Using the Camel Method you can begin a conversation with a Muslim or group of
Muslims almost anywhere. As you go through Sura 3:42-55, keep your spiritual eyes open. God will be working in
the heart of someone there. It might not be the person you are speaking to. Someone around you in the group that
has gathered to hear may be the one God is at work in.
Get a partner.
‘Isa sent His disciples out two by two. First get a partner who has the same desire to reach out to Muslims.
Make an appointment to go together to speak to some Muslims that you know or to go to a place where Muslims
gather (Mosques, shops, village centers etc.) This is critical. If you do not determine to use this Camel method,
plan a time to do it, and partner with someone to do it with you, you will probably never use it.
Make a list.
Make a list of 7 Muslims you know. If you don’t know any Muslims, then make a list of some places where
Muslims might gather. Choose 2 from the list.
1.
2.
3.
4.
5.
6.
7.
Circle three people or places on the list above where you want to start.
Go and do it.
3
● Set a time to share the Camel Method with the three people, or at the three places.
● Begin to work with any persons of peace you find.
● Keep an active list of three people with whom to share the Camel Method.
Work toward a Church Planting Movement.

Take those Muslims who come to faith in Christ and teach them these things that you have learned.
And what you have heard from me in the presence of many witnesses, commit to faithful men who will be able
to teach others also. 2 Timothy 2:2
Refer to the helpful chart on page 28 on moving from finding the person of peace to planting a jamaat (church).
3
If one of those places happens to be a mosque, keep in mind that women are often restricted from entry. Check with your
local mosque.
The Camel 2
Method 8
How to Get From the

“Person of Peace” to a Jamaat (Church)
1 4
This is YOU on your way to join God at Have the Person of Peace write down the
work among Muslims. names of 7 Muslims. Teach the Camel Method.
Assign him or her to share the Camel with those
Make a list of 7 Muslims. on their list. Report back in 2 weeks.
2 5
Meet once a week with the person of peace to
keep training him or her:
● Receive reports of his sharing experiences.
Each week
● Give training.
● Train him with “Your New Life in ‘Isa.”
(See Appendix 1.)
● Choose 2 from the list of 7.
● Share the Camel Method.
6
● Re-visit to see if God is working in
this person.
3 When you find the Person of Peace, stay with him

or her! Tell him or her the 7 Bible stories as you
Help the Person of Peace understand that
meet together. Baptize him or her upon their
most will reject him. When a Person of Peace
confession of ’Isa as the only Savior.
is found:
● disciple him or her.

● have him or her make a list of Muslims.
● share the Camel with those on the list.
Appoint one new believer to be the imaam (pastor).
7
Teach the new believers to form a jamaat (church) that
meets weekly for worship. Teach them that they should
start new jamaats. When the jamaat grows to ten
members, ask two to leave to start a new jamaat.
Appendix 1
YOUR NEW LIFE IN ‘ISA

Basic Discipleship Studies
Crafted for New Muslim Background Believers By
Randy Owens
INTRODUCTION
In each of these ten lessons:

1. Tell the Injiil Story.
2. Discuss the difference between the old life in Islam and the new life in ‘Isa.
3. Read or quote the Scriptures and discuss them.
4. Ask questions. Here are some suggestions:
● What truth is ‘Isa teaching me?
● How does that truth change my life?
● What must I do in response to this truth?
5. Begin to learn the Memory Verse(s).
Be sure to begin each lesson by praying and asking the Holy Spirit to guide you into the truth. Also be sure to
end each lesson with a time of prayer and giving praise and thanks to God for what He has done in the lives of each
of those involved in the lessons.
CENTRAL THEME
Therefore if anyone is in Christ, there is a new creation; old things have passed away, and look, new things
have come. 2 Corinthians 5:17
1. A New Confession
INJIIL STORY: Paul Believes in ‘Isa - Acts 9:1-11
Saul, a chief teacher among the Jews, rejected the resurrection of ‘Isa and severely persecuted those who
followed ‘Isa. On his way to Damascus to arrest the ‘Isahi, ‘Isa appeared to Saul. Saul asked ‘Isa, “Who are you,
Lord?” ‘Isa answered, “I am ‘Isa, whom you persecute.” Saul said, “What would you have me to do Lord?” ‘Isa
told him to go into Damascus where he would be told what to do. There, ‘Isa sent a man named Ananias to Saul.
Ananias baptized Saul in the name of ‘Isa. Saul, who later became known as Paul, began to preach the resurrection
of ‘Isa and the forgiveness of sin and eternal life through faith in ‘Isa. People were amazed that this Saul, who had
persecuted the ‘Isahi, was now calling them to confess ‘Isa as Lord and follow Him! Allah later used Paul to start
many jamaatat (churches) and write a large part of the Injiil. Who knows how Allah might choose to use you?
Old confession: “There is no God but Allah and Mohammed is His prophet.”
New Confession: “‘Isa is Lord.”
“You are the only true Allah. If they know you, and ‘Isa Al Masiih whom you sent, they will live for ever.” John 17:3
(Peter speaking) “Allah has made this ‘Isa, whom you crucified, both Lord and Masiih!" When they heard this,
they were pierced to the heart and said to Peter and the rest of the apostles: "Brothers, what must we do?"
"Repent," Peter said to them, "and be baptized, each of you, in the name of ‘Isa Al Masiih for the forgiveness of your
sins, and you will receive the gift of the Holy Spirit. Acts 2:36-38
If you confess with your mouth, "‘Isa is Lord," and believe in your heart that Allah raised Him from the dead,
you will be saved. Romans 10:9
‘Isa Al Masiih …There is no other name under heaven given to people by which we must be saved. Acts 4:10-12
‘Isa told him, "I am the way, the truth, and the life. No one comes to the Father except through Me.” John 14:6
The Camel 30
Method
For this reason Allah also highly exalted Him and gave Him the name that is above every name, so that at the
name of ‘Isa every knee should bow—of those who are in heaven and on earth and under the earth—and every
tongue should confess that ‘Isa Al Masiih is Lord, to the glory of Allah the Father. Philippians 2:9-11
QUESTIONS:
● What did you learn about ‘Isa in this story?
● What was Saul’s response on the road when confronted by ‘Isahi?
● What does it mean to consider ‘Isa to be your “Lord?”
● What were the duties that Ananias was asked to perform?
● Describe what Paul told the people that he encountered.
● Describe ways that Allah can use you in His service.
MEMORY VERSES
If you confess with your mouth, "‘Isa is Lord," and believe in your heart that Allah raised Him from the dead,
you will be saved. With the heart one believes, resulting in righteousness, and with the mouth one confesses,
resulting in salvation. For everyone who calls on the name of the Lord will be saved. Romans 10:9-10 and 13
2. A New and Certain Hope of Eternal Life
INJIIL STORY: The Good Shepherd – John 10:1-30
‘Isa compares His love and care for us to that of a good shepherd. Sheep come to know the voice of their
shepherd and they will not follow a strange voice. Their shepherd feeds them, cares for them and protects them
from their enemies. A good shepherd will lay down his life to protect his sheep. ‘Isa laid down his life for us so that
we could be forgiven of our sins and have eternal life. Now our good shepherd, ‘Isa, nurtures and leads us so that
we can experience abundant life through Him. We must learn to hear His voice because, according to John 10:10,
all the other voices are those of thieves and robbers. They only want to kill by eternal death and separation from
Allah, and steal and destroy the abundant life He wants us to experience in ‘Isa.
Note: Two possible stories are included here. You can use one or both of them to help establish this important
truth of the assurance of salvation.
INJIIL STORY: The Dying Criminal – Luke 23:32-43
When ‘Isa was put to death on the cross (crucified) two criminals were crucified with him, one on either side.
One mocked and ridiculed ‘Isa, saying, “If you are the Masiih save yourself and us!” However, the other criminal,
rebuked the first criminal. He admitted that he deserved to be there dying for his crimes, but that ‘Isa had done
nothing wrong. Then he looked to ‘Isa for mercy and asked Him to remember him when He entered into His
Kingdom. ‘Isa said to him, “Today you shall be with Me in paradise.” The criminal received a promise of eternal
life in paradise with ‘Isa. These three crosses represent all of humanity. Through ‘Isa, Allah entered the human race
to deliver humanity from the condemnation of sin and the power of the shaytaan. Many, like one of the criminals,
reject ‘Isa and die in their sin, eternally separated from Allah. But those who believe, like the good thief on the
cross, are given eternal life in ‘Isa.
Old Hope of Paradise: Observe the five pillars of Islam. Do good works. Then, maybe, Allah will accept you
into paradise. However, only if Allah wills! One cannot know.
New Hope of Paradise: ‘Isa has died to pay the penalty of your sin. You are forgiven and made right before
Allah. By faith in ‘Isa you have the sure hope of eternal life in paradise.
For Masiih also suffered for sins once for all, the righteous for the unrighteous, that He might bring you to
Allah. 1 Peter 3:18
I assure you: Anyone who believes has eternal life. John 6:47
[‘Isa speaking] My sheep hear My voice, I know them, and they follow Me. I give them eternal life, and they will
never perish —ever! No one will snatch them out of My hand. My Father, who has given them to Me, is greater than
all. No one is able to snatch them out of the Father's hand. The Father and I are one." John 10:27-30
The Camel 3
Method 1
For I am persuaded that neither death nor life, nor angels nor rulers, nor things present, nor things to come,
nor powers, nor height, nor depth, nor any other created thing will have the power to separate us from the love of
Allah that is in ‘Isa Al Masiih our Lord! Romans 8:38-39
QUESTIONS:
● What did you learn about ‘Isa in this story?
● What did the two thieves on the crosses next to ‘Isa have to say?
● Why did ‘Isa tell one of the men that he would be with ‘Isa in paradise that very day?
● Follow-up: Was there anything that this man did to earn salvation?
● >> Describe in your own words why it was necessary for ‘Isa to die for your sins.
● What hope do ‘Isahi have after they die?
MEMORY VERSES:
[‘Isa speaking] My sheep hear My voice, I know them, and they follow Me. I give them eternal life, and they will
never perish —ever! No one will snatch them out of My hand. John 10:27-28
3. A New Family
INJIIL STORY: The First Jamaat– Acts 2:38-47
In this section of the Injiil, we get to see the very first Jamaat of ‘Isa and what it was like. We find it was like a
family who loved one another and cared for the needs of one another. They frequently gathered together to study
the teachings of ‘Isa that had been preserved for them by the apostles of ‘Isa. (We have the teaching of ‘Isa
preserved for us in the Injiil). They also had fellowship with one another and prayed together. They took the bread
and juice of the Lord’s Supper to remember the body and blood of ‘Isa and what ‘Isa had done for them in His death
on the cross. The members baptized the new believers. They were filled with joy and praised Allah together. They
were obeying the command of ‘Isa to love Allah and love one another.
Old Family: You were born into a physical family.
New Family: You are now part of the family of Allah through the Jamaat of ‘Isa.
Note: This does not mean you forsake the family you were born into. But rather, it means that you have the
expanded blessings of being part of Allah’s family in the world and having all the other followers of ‘Isa as brothers
and sisters in Him. Sadly, friends and family may sometimes forsake the new follower of ‘Isa, but Allah gives you a
wonderful promise in His Word: “Even if my father and mother abandon me, the LORD cares for me.” Psalm
27:10
For this reason I bow my knees before the Father from whom every family in heaven and on earth is named.
Ephesians 3:14-15
[‘Isa speaking] This is My command: love one another as I have loved you. John 15:12 Let
brotherly love continue. Hebrews 13:1
Therefore, as we have opportunity, we must work for the good of all, especially for those who belong to the
household of faith. Galatians 6:10
And be kind and compassionate to one another, forgiving one another, just as Allah also forgave you in Masiih.
Ephesians 4:32
QUESTIONS:
● Who belonged to the first jamat?
● How did the first ‘Isahi behave toward each other?
● What help did the believers give to one another?
● What people on earth form the family of Allah through Jamaat of ‘Isa?
● What command of ‘Isa led to this new family?
● What does this story tell you about ‘Isa?
The Camel 3
Method 2
MEMORY VERSES:
[‘Isa speaking] I give you a new commandment: love one another. Just as I have loved you, you must also love
one another. By this all people will know that you are My disciples, if you have love for one another. John 13:34-35
4. A New Way to Pray
INJIIL STORY: Teach Us To Pray - Matthew 6:5-14
The disciples of ‘Isa often watched Him as He prayed. They asked Him to teach them to pray (Luke 11:1) This
section of the Injiil, in the Gospel of Matthew, tells us the way ‘Isa taught us to pray. He told us that we should not
be like the outwardly religious people who pray so that others would see them. He said that we should go into a
secret place and pray to our Father in heaven. He also taught us not to repeat empty memorized words and phrases,
but to pray from the heart like a child speaking to his Father and asking something of him. He said we don’t have to
beg and plead with the Father, because He knows what we need even before we ask. Then he taught his disciples a
prayer. This, of course, is not a prayer to be repeated for ‘Isa had just said not to use empty repetition. It is instead a
pattern of how we should pray. Finally, he reminded us that if we expect to Allah hear us when we ask His supply,
forgiveness, and help, we must be willing to forgive those who have harmed us.
Old Way To Pray: Pray five times daily, repeating memorized prayers. Answers were seldom or never seen.
New Way to Pray: Talk to Allah as a child speaks to his father, asking Him to work in your life and expecting
Him to answer your prayers.
Because ‘Isa has removed our sin by His blood we can now boldly enter into the very presence of Allah. We
see this in Ephesians 3:12 where Paul says: “In [‘Isa Al Masiih] we have boldness, access, and confidence through
faith in Him.”
Keep asking, and it will be given to you. Keep searching, and you will find. Keep knocking, and the door will be
opened to you. For everyone who asks receives, and the one who searches finds, and to the one who knocks, the
door will be opened. What man among you, if his son asks him for bread, will give him a stone? Or if he asks for a
fish, will give him a snake? If you then, who are evil, know how to give good gifts to your children, how much more
will your Father in heaven give good things to those who ask Him! Matthew 7:7-11
I assure you: The one who believes in Me will also do the works that I do. And he will do even greater works
than these, because I am going to the Father. Whatever you ask in My name, I will do it so that the Father may be
glorified in the Son. If you ask Me anything in My name, I will do it. John 14:12-14
Don't worry about anything, but in everything, through prayer and petition with thanksgiving, let your
requests be made known to Allah. And the peace of Allah, which surpasses every thought, will guard your hearts
and your minds in ‘Isa Al Masiih. Philippians 4:6-7
Pray constantly. 1 Thessalonians 5:17
Therefore let us approach the throne of grace with boldness, so that we may receive mercy and find grace to
help us at the proper time. Hebrews 4:16
QUESTIONS:
● What does this story say about prayer?
● What does this story say about the relationship between Allah and ‘Isahi?
● Is there something in this story that bothers you?
● How will you pray differently because of this story?
MEMORY VERSE:
[‘Isa speaking] Until now you have asked for nothing in My name. Ask and you will receive, that your joy may
be complete. John 16:24
The Camel 3
Method 3
5. A New Access to Truth
INJIIL STORY: The Vine and the Branches - John 15:1-8
‘Isa compared the relationship we have with Him to the connection between a vine (or tree) and its branches.
Through ‘Isa we are connected to the very life of Allah. His life flowing through us produces the fruit of ‘Isa in our
lives. Just as the branch cannot bear fruit without the vine, or tree, even so we cannot bear eternal fruit apart from
“
‘Isa. ‘Isa tells us how this relationship works. He said, If you remain in Me and My words remain in you, ask
whatever you want and it will be done for you. My Father is glorified by this: that you produce much fruit and prove
to be My disciples. (John 15:7-8) The follower of ‘Isa needs to fill his mind and heart with the truth of the Injiil.
The words of ‘Isa remain in us through a process the Bible calls “meditation.” It simply means “to repeat over and
over again,” or “to think upon,” or “to ponder”. Meditating upon the words of ‘Isa is very simple to do, but it will
have a great impact upon your life. To meditate involves four simple steps. First you must hear a section of the
Injiil; then you must memorize it; then you must ponder it (think upon it) over and over until ‘Isa gives you
understanding; then you must do what it says. By this process of abiding in ‘Isa through prayer, and His words
abiding in you through meditation, you will become a “true branch” through which ‘Isa produces eternal fruit.
The Old Access to Truth: Memorize the Qur’an and repeat the words without understanding them.
The New Access to Truth: Read and understand the Tawraat, Zabuur, Nabiyyiin (Prophets) and the Injiil.
Meditate upon the truths you learn and obey them and then see eternal fruit produced in your life.
How happy is the man who does not follow the advice of the wicked, or take the path of sinners, or join a
group of mockers! Instead, his delight is in the LORD's instruction, and he meditates on it day and night. Psalms
1:1-2
So ‘Isa said to the Jews who had believed Him, "If you continue in My word, you really are My disciples. You will
know the truth, and the truth will set you free." John 8:31-32
Finally brothers, whatever is true, …dwell on these things. Do what you have learned and received and heard
and seen in me, and the God of peace will be with you. Philippians 4:8-9
Until I arrive, be sure to keep on reading the Scriptures in worship, and don't stop preaching and teaching. Use
the gift you were given when the prophets spoke and the group of church leaders blessed you by placing their hands
on you. Remember these things and think about them, so everyone can see how well you are doing. 1 Timothy 4:13-
15 (CEV)
QUESTIONS:
● How is ‘Isa like the vine and the ‘Isahi like the branches?
● What is the fruit that ‘Isa wants the ‘Isahi to produce?
● Describe how you feel knowing that Allah wants us to understand His Word and apply it to our lives?
● How can an ‘Isahi fill his mind and heart with the truth of the Injiil?
● What changes in your life will you need to make to spend time understanding all of Allah’s teaching?
MEMORY VERSES:
[‘Isa said] If you remain in Me and My words remain in you, ask whatever you want and it will be done for you.
My Father is glorified by this: that you produce much fruit and prove to be My disciples. John 15:7-8
6. A New Freedom
INJIIL STORY: Stand Firm in Your Freedom
Galatians 2:16-21, 5:1-14, Philippians 3:3

Paul, the apostle of ‘Isa, had gone into a region called Galatia, preached the good news of eternal life in ‘Isa and
as a result, had started several jamaatat there. He had clearly taught them that salvation and eternal life came
through simple faith in ‘Isa, the sacrifice (qurbaan) for their sin, and not by religious works. Later, some false
The Camel 3
Method had come to the churches. They told them that if they wanted to go to paradise, they needed to add to their
teachers 4
faith in ‘Isa a strict observance of the Jewish laws. Paul wrote them a letter to teach the truth. It is the letter to the
Galatians in the Injiil. He told them that their faith and hope of eternal life rested upon the fact that ‘Isa had died for
their sins. The righteous anger of Allah against sin had been satisfied in ‘Isa’s sacrifice and their salvation was the
gift of His grace. He said, “I do not set aside the grace of Allah, for if righteousness comes by the law, then Masiih
died in vain (for nothing).” Paul told them not to become entangled again in a yoke of bondage of religious works,
or even good works, to try to earn Allah’s favor. Allah’s favor rests on those who trust in ‘Isa. We have been saved
and set free from the penalty of sin and the bondage of works. He warned them to be careful, however, not to use
their freedom as an opportunity to indulge the flesh in things such as sexual immorality, drunkenness, and greed, but
rather to use their freedom to serve ‘Isa and to love one another.
Old Bondage: Strictly observe the five pillars of Islam, try to do good works and hope that somehow it will be
enough and Allah will be pleased with you.
New Freedom: Trust in ‘Isa and put no hope at all in your good works, knowing that eternal life in paradise is
a gift from Him. You are free! Rejoice in your freedom in ‘Isa and use it to serve Him and to love you brothers and
sisters in ‘Isa.
For we are the circumcision, the ones who serve by the Spirit of Allah, boast in ‘Isa Al Masiih, and do not put
confidence in the flesh. Philippians 3:3
Rejoice in the Lord always. I will say it again: Rejoice! Philippians 4:4
For it is Allah’s will that you, by doing good, silence the ignorance of foolish people. As Allah’s slaves, [live] as
free people, but don't use your freedom as a way to conceal evil. 1 Peter 2:15-16
QUESTIONS:
● What did you learn about Allah, His Spirit, and ‘Isa in this story?
● Can anything substitute for what ‘Isa did by dying on the cross for your sins?
● What does this story say about meaningless rituals?
● Does freedom have limits for the ‘Isahi?
● What meaningless rituals do you perform that you should stop?
MEMORY VERSES:
Masiih has liberated us into freedom. Therefore stand firm and don't submit again to a yoke of slavery. For you
are called to freedom, brothers; only don't use this freedom as an opportunity for the flesh, but serve one another
through love. Galatians 5:1 and 13
7. A New Relationship to God
INJIIL STORY: A Rushing Mighty Wind – Acts 2:1-41
The night before ‘Isa was crucified he told His disciples, “I will ask the Father, and He will give you another
Counselor to be with you forever. He is the Spirit of truth. … I will not leave you as orphans; I am coming to you. In
a little while the world will see Me no longer, but you will see Me. Because I live, you will live too. In that day you
will know that I am in My Father, you are in Me, and I am in you.” (John 14:16-20) When the Romans soldiers
took ‘Isa to crucify Him, His disciples ran away. While he was buried in the tomb, they hid in fear. After ‘Isa rose
from the dead, He appeared to the ‘Isahi. He reminded them that when He ascended back to the Father in
paradise, He would send another Helper to live in them – the Holy Spirit of Allah. To His fearful disciples, He said,
“You shall receive power after the Holy Spirit has come upon you and you shall be witnesses to Me … to the ends
of the earth.” (KJV) Then the Holy Spirit came upon them like a mighty rushing wind. They were never the same
after that. They suddenly became bold and fearless witnesses of ‘Isa, who spread the Gospel of ‘Isa throughout
the world.
Old Relationship: Allah is a distant presence, unknowable to men. A man can not have a close relationship
with Allah.
New Relationship: ‘Isa dwells in you through the Holy Spirit of Allah. He is your Comforter, Friend, and
Helper as you serve Him each day.
The Camel 3
Method 5
"Repent," Peter said to them, "and be baptized, each of you, in the name of ‘Isa Al Masiih for the forgiveness of
your sins, and you will receive the gift of the Holy Spirit. Acts 2:38
In Him you also, when you heard the word of truth, the gospel of your salvation—in Him when you believed—
were sealed with the promised Holy Spirit. Ephesians 1:13
[‘Isa said] Nevertheless, I am telling you the truth. It is for your benefit that I go away, because if I don't go
away the Counselor will not come to you. If I go, I will send Him to you. John 16:7
I will never leave you or forsake you. Hebrews 13:5b
There is a friend that stays closer than a brother. Proverbs 18:24b
QUESTIONS:
● What is the meaning of this story?
● Who is the Holy Spirit and what does He do?
● What promises does this story talk about that are available to all ‘Isahi?
● What difference does it make to know Allah on a personal basis?
● Where is your Jerusalem, Judea, Samaria, and the ends of the earth?
● What is a witness?
● Under Who’s power and authority can you be a witness for our Lord?
● Is there anything that you need to change in order to obey the teachings in this story?
MEMORY VERSE:
Don't you know that you are Allah's sanctuary and that the Spirit of Allah lives in you? 1 Corinthians 3:16
8. A New Purpose in Life
INJIIL STORY: Fishing for Men - Luke 5:1-11
Peter was a fisherman. One day ‘Isa came where Peter fished, got into his boat and asked Peter if he would put
his boat out a little way from the shore so that ‘Isa could teach the crowds that pressed around Him. After he had
finished teaching the people, ‘Isa asked Peter to launch his boat out into the deep water and drop his nets to catch
fish. Peter told ‘Isa he had been fishing all night and had caught nothing. But because ‘Isa asked him, Peter and his
partners went back out fishing. When they let down their nets, they caught so many fish that their nets were
breaking and their boats were about to sink. When they got back to shore, Peter fell down at ‘Isa’s feet and said,
“Go away from me, because I’m a sinful man, Lord!” ‘Isa told Peter, “Don’t be afraid. From now on you will be
catching people.” (Luke 5:8, 11) At ‘Isa’s call, Peter left all he had and followed ‘Isa. Peter’s life was never the
same! After ‘Isa was raised from the dead and ascended in heaven, Peter was used powerfully by Allah to proclaim
the good news of salvation in ‘Isa and to bring many to salvation in ‘Isa. Peter’s life made an incredible eternal
impact on this world! Allah can also use you to bring many to faith in ‘Isa.
Old Purpose in Life: Try to do enough good works to go to paradise and then hope you will make it. Do your
best to survive from day-to-day.
New Purpose in Life: You are called to worship Allah, grow as a disciple of ‘Isa, and make new disciples.
Your life now takes on eternal significance.
Then ‘Isa came near and said to them, "All authority has been given to Me in heaven and on earth. Go,
therefore, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy
Spirit, teaching them to observe everything I have commanded you. And remember, I am with you always, to the
end of the age." Matthew 28:18-20
Whatever you do, do it enthusiastically, as something done for the Lord and not for men, knowing that you will
receive the reward of an inheritance from the Lord—you serve the Lord Masiih. Colossians 3:23-24
Now brothers, I want to clarify for you the gospel I proclaimed to you; you received it and have taken your
stand on it. You are also saved by it, if you hold to the message I proclaimed to you—unless you believed to no
purpose. For I passed on to you as most important what I also received: that Christ died for our sins according to
the Scriptures, that He was buried, that He was raised on the third day according to the Scriptures. 1 Corinthians
15:1-4
The Camel 3
Method 6
QUESTIONS:
● What did ‘Isa do before calling Peter to following Him?
● What was Peter’s response when ‘Isa called him to be a disciple?
● Does ‘Isa still call people to follow Him? If so, how or through whom does He work?
● What change in lifestyle does this story call you to obey and change?
MEMORY VERSE:
Therefore, we are ambassadors for Masiih; certain that Allah is appealing through us, we plead on Masiih’s
behalf, "Be reconciled to Allah." He made the One who did not know sin to be sin for us, so that we might become
the righteousness of Allah in Him. 2 Corinthians 5:20-21
9. A New Hope of Reward
INJIIL STORY: The Faithful Servants – Luke 19:11-27
Isa told this story to show us what we can expect when the Day of Judgment comes. Read these two verses and
then tell the story.
[Allah] has set a day on which He is going to judge the world in righteousness by the Man He has appointed.
He has provided proof of this to everyone by raising Him from the dead." Acts 17:31
For we must all appear before the judgment seat of Christ, so that each may be repaid for what he has done in
the body, whether good or bad. 2 Corinthians 5:10
A wealthy man traveled to a far country. He called in his servants and distributed his goods to them and told
them to do his business while he was gone. He gave to some more than others, in the same way that we all have
different levels of wealth, abilities and opportunities. When he returned, he called his servants in to give an account.
Those who faithfully sought to do his business received great rewards. The master did not rebuke the servant with
five talents for not making ten. ‘Isa holds you accountable only for what he has given you, not what he has given
another. Each faithful servant of ‘Isa can look forward to hearing these blessed words, “Well done, good and faithful
slave! You were faithful over a few things; I will put you in charge of many things. Share your master's joy!” (Matthew
25:23)
Old Hope of Reward: Will I even enter paradise? Will there be any eternal rewards for me?
New Hope of Reward: ‘Isa has already secured for me my entry into paradise. Now by His Spirit, He will
help me to serve Him and then eternally reward my faithful service to Him.
But Allah … made us alive with the Masiih … so that in the coming ages He might display the immeasurable
riches of His grace in [His] kindness to us in ‘Isa Al Masiih. Ephesians 2:4-7
[‘Isa said] Blessed are you when they insult you and persecute you and falsely say every kind of evil against you
because of Me. Matthew 5:11
[‘Isa said] Look! I am coming quickly, and My reward is with Me to repay each person according to what he has
done. Revelation 22:12
QUESTIONS:
● What is the purpose of this parable told by ‘Isa?
● Are good works necessary for salvation? (Optional: If possible, how many good works would it take for an
‘Isahi to achieve the perfection required for access to paradise?)
● If ‘Isahi receive eternal life as a free gift, why should they do any good works at all?
● What does it mean to be an ‘Isahi that is found faithful when “working with a few things?”
● What responsibilities has the Lord entrusted you to oversee?
● What changes do you need to make in your lifestyle to become faithful today?
The Camel 3
Method 7
MEMORY VERSE:
Well done, good and faithful slave! You were faithful over a few things; I will put you in charge of many things.
Share your master's joy! Matthew 25:23
10. A New Resistance
INJIIL STORY: Counting the Costs – Luke 14:25-33
Because he healed the sick, taught with authority and spoke of eternal life and rewards, great crowds followed
‘Isa everywhere He went. But ‘Isa did not deceive anyone about the cost of following Him. One day he stopped,
turned to the crowd and said, “If anyone comes to Me and does not hate his own father and mother, wife and
children, brothers and sisters—yes, and even his own life—he cannot be My disciple.” (Luke 14:26) What an
astounding statement! Of course He did not literally mean we were to hate our family. The Injiil itself commands
you to honor your father and mother, and love your wife like ‘Isa has loved us. What ‘Isa meant was that we must
love Him supremely. If we have to choose between family and ‘Isa we must choose ‘Isa. To come and follow ‘Isa
is to choose Him above all else. The cost of following ‘Isa is often very high. Consider these Scriptures:
[‘Isa said] If you were of the world, the world would love [you as] its own. However, because you are not of the
world, but I have chosen you out of it, the world hates you. Remember the word I spoke to you: “A slave is not
greater than his master.” If they persecuted Me, they will also persecute you. If they kept My word, they will also
keep yours. John 15:19-20
In fact, all those who want to live a godly life in Masiih ‘Isa will be persecuted. 2 Timothy 3:12
Old Resistance: There was little or no resistance. There is an old proverb that says, “Let sleeping dogs lie.”
Before you came to ‘Isa and began to tell of the good news of eternal life in ‘Isa, shaytaan left you alone for you
caused his kingdom no harm.
New Resistance: Because you now belong to ‘Isa and seek to tell others about Him, shaytaan attacks you
through those that belong to shaytaan.
‘Isa told the crowd that followed Him that they should consider the costs of following Him. One would not
begin to build a house if he knew he did not have enough money to finish it. Neither should we follow after ‘Isa,
unless we are willing to accept the cost. This is very hard to hear, but listen to the good news of the verses that
follow:
The Spirit Himself testifies together with our spirit that we are God's children, and if children, also heirs—heirs
of God and co-heirs with Christ—seeing that we suffer with Him so that we may also be glorified with Him. For I
consider that the sufferings of this present time are not worth comparing with the glory that is going to be revealed
to us. Romans 8:16-18
For our momentary light affliction is producing for us an absolutely incomparable eternal weight of glory. So we
do not focus on what is seen, but on what is unseen; for what is seen is temporary, but what is unseen is eternal. 2
Corinthians 4:17-18
So He [‘Isa] said to them, " I assure you: There is no one who has left a house, wife or brothers, parents or
children because of the kingdom of God, who will not receive many times more at this time, and eternal life in the
age to come." Luke 18:29-30
QUESTIONS:
● What does being an ‘Isahi require?
● Who is the true family of ‘Isa?
● >> What changes do you need to make to put your love for ‘Isa above all other priorities?
● What is the reward for being a faithful follower of ‘Isa?
MEMORY VERSE:
The Camel 3
Method
[‘Isa said] Blessed are you when they insult you and persecute you and falsely say every kind of evil against you 8
because of Me. Be glad and rejoice, because your reward is great in heaven. For that is how they persecuted the
prophets who were before you. Matthew 5:11-12
The Camel 3
Method 9
Appendix 2
Discipleship Studies in Acts

Take new Muslim background believers through these chapters in Acts to help them understand that ‘Isa has
commanded them to take the good news of salvation into the world around them, even in the face of intense
persecution.
Seven Questions to ask about each story from the Book of Acts
1. What did Allah do?
2. How did the ‘Isahi respond?
3. How did those who were not followers of ‘Isa respond?
4. Was the Jamaat (Church) of ‘Isa helped or hurt?
5. What do you like about this story?
6. What troubles you about this story?
7. Through this story, what is Allah telling you to do?
Stories from the Book of Acts
1. Acts 1:1-11
‘Isa appears to His followers and tells them to wait for the Holy Spirit to come and empower them to be His
witnesses. Their witness of ‘Isa will begin where they are, in Jerusalem, but will expand throughout the world.
Then, He ascends into heaven.
2. Acts 2:1-41
The Holy Spirit comes upon the disciples and they preach with power and in languages they do not know. Peter
preaches and 3,000 people believe in ‘Isa and are baptized in one day.
3. Acts 2:41-47
The first jamaat is formed and we can see what it is like.
4. Acts 3
A lame man is healed and Peter uses the opportunity to tell the good news of the forgiveness of sins and eternal life
in ‘Isa. The new Jamaat has little money and no buildings but it has great power through the Holy Spirit dwelling in
them.
5. Acts 4
The religious leaders in Jerusalem, who rejected ‘Isa, begin to stand up against the preaching of the good news of
‘Isa.
6. Acts 5:1-16
Isa purifies His Jamaat of the sin of hypocrisy (pretending to be what you are not in order to receive the honor of
men).
7. Acts 5:17-42
Persecution from the religious leaders begins to rise up against the new jamaat in Jerusalem.
8. Acts 6:1-7
Having first failed to corrupt the new Jamaat (Acts 5:1-6), shaytaan attempts to cause divisions among them. The
young Jamaat finds a way to deal with its problems.
9. Acts 6:8-7:60
Stephen becomes the first martyr of the jamat. A martyr is one who is killed directly because of his faith in ‘Isa.
The Camel 4
Method 0
10. Acts 8
Persecution of the followers of ‘Isa becomes intense, so many of them begin to go and proclaim the good news of
‘Isa in other places, just as ‘Isa had said in Acts 1:8. Philip leads a non-Israelite to faith in ‘Isa and baptizes him.
11. Acts 9
Saul the chief persecutor of the Jamaat of ‘Isa is confronted by ‘Isa and comes to faith in Him. His name is changed
to Paul (Acts 13:9) and He becomes the main agent for taking the good news of ‘Isa to the Gentiles (non-Jews).
12. Acts 10
Peter is commanded by Allah to take the good news of ‘Isa to a Gentile named Cornelius. Cornelius and his
household believe in ‘Isa and are baptized. The door is thus opened to take the good news of ‘Isa into the whole
world.
The Camel 40
Method
Appendix 3
DEALING WITH COMMON OBJECTIONS
Objection #1: “The Bible has been changed.”
You will hear this objection over and over again as you work with Muslims, but there is an effective answer
found in the Qur’an itself. Simply ask your Muslim friend to turn to Sura 6:115.
Sura 6:115 Perfected is the Word of the Lord in truth and justice. There is nothing that can change His
words. He is the hearer and the knower.
There is really no effective response to this. The Qur’an confirms that the Tawraat and Injiil are the words of
the Lord. Allah taught them directly to ‘Isa - Sura 3:50. If the Jews would have observed the Tawraat and the Injiil
they would have had their sins forgiven and been brought to heaven (Gardens of Delight) – Sura 5:65-66. So either
the Muslim must admit that the Qur’an is wrong and the Tawraat and Injiil have been changed, or that that Qur’an is
true and the Tawraat and Injiil have not been changed.
You can also have him turn to Sura 10:94.
Sura 10:94 If you are in doubt concerning that which We reveal unto you, then question those who read the
Scripture before you. Verily the Truth from the Lord has come unto you so be not of the waverers.
The “before Scriptures” were to be searched out because the Truth was found in them. The Tawraat and Injiil
(Bible) that we read today are translated from manuscripts dating from before the time of Mohammed. So if they
were true and uncorrupted in Mohammed’s day, and nothing can change Allah’s words then they must be true and
uncorrupted today as well.
Objection #2: “But ‘Isa is not the ‘Son of Allah’.”
It is true that the Qur’an says that Allah has no son and that ‘Isa is nothing more than a prophet. Suras 6:101,
17:111, and 23:91 are examples of many verses in the Qur’an that say the same thing. But we have already said that
a Muslim will not come to saving faith in ‘Isa through the Qur’an. So if a Muslim insists on clinging to the Qur’an,
he will never be saved, because he will never understand that ‘Isa is the Son of Allah Who died for his sins.
However, there are some things you can say to answer this objection.
First, point out to a Muslim what their Qur’an does say about ‘Isa:
Sura 21:91 We breathed into her (Maryam) of our Spirit and made her and her son a token (sign) for all
peoples.
Sura 3:45 O Maryam! Lo! Allah gives you glad tidings of a word from Him whose name is the ‘Isa Al
Masiih.
Next, ask him this series of questions:
Question #1: A Muslim boy goes to school on the first day. What two questions do they ask him?
Expected Answer: What is your name; what is your father’s name?
Question #2: If ‘Isa went to school the first day, He would say, “My name is ‘Isa.” What would He say that
His father’s name is?
Expected Answer: [no answer!]
Of course, he will have no answer! The only answer he can give is that Allah is ‘Isa’s Father and he will probably
not say that. However it does make him think!
Then, explain to him what the Injiil teaches about ‘Isa. Show him that these two verses in the Qur’an actually
The Camel 40
Methodwhat the Injiil says about ‘Isa.
affirm
The Camel 4
Method 1
The angel said to her (Maryam), “the Holy Spirit shall come upon you, and the power of the Highest shall
overshadow you, therefore, also that Holy One who is to be born of you will be called the Son of Allah.” Luke
1:35
In the beginning was the Word and the Word was with Allah and the Word was Allah … and the Word became
flesh (human) and dwelt among us. John 1:1, 14
The problem is that when a Muslim hears the term “son of Allah.” He hears this: “Allah had sexual relations
with Maryam and hada son.” That, of course, is not what the Bible teaches.
Explain to him that Allah designed the world so that no woman would every spontaneously have a child. Her
seed must be acted upon from the outside. In every case but one that outside action was the seed of a man. ‘Isa’s
birth was not spontaneous either. Maryam’s seed was acted upon from the outside. Allah spoke and Maryam
conceived. Allah breathed of His Spirit and Maryam conceived. ‘Isa came from Allah, therefore the Injiil says that
‘Isa is the Son of Allah.
Ultimately, the Muslim will have to reject what the Qur’an says and embrace the fact that ‘Isa is the Son of
Allah, if he will be saved. But, if you begin with what the Qur’an does say about ‘Isa, you can plant the seed of
truth about who ‘Isa really is.
Objection #3: “But, ‘Isa didn’t die on the cross.”
Muslims commonly believe that ‘Isa didn’t die on the cross. They have been taught that somehow Allah
blinded those who tried to crucify ‘Isa and put someone else in his place who looked like ‘Isa. It is critical that we
do our best to answer this objection because the fact that ‘Isa died is at the very core of the Gospel. It is important to
note that the Qur’an does not state that ‘Isa did not die! Here is the passage in the Qur’an the Muslims use to prove
‘Isa didn’t die.
Sura 4:157 And because of their (the people of the Scripture - Jews) saying: “We slew the Messiah ‘Isa, the
son of Maryam, Allah’s messenger – They slew him not nor crucified, but it appeared so unto them; Lo! Those
who disagree concerning it are in doubt thereof; they have no knowledge thereof except pursuit of a conjecture;
they slew him not for certain.
Point out to him that this passage does not say that ‘Isa did not die. It only says that the Jews did not kill him.
The Injiil agrees! The Jews did not crucify ‘Isa. They did not have the authority to crucify Him. They were under
Roman occupation and Roman authority. They could have killed Him, but not legally. They had to turn ‘Isa over to
the Romans and hope that the Romans would crucify ‘Isa for them. And the Romans, not the Jews, did crucify Him!
The next verse in the Qur’an (4:158) states that Allah took ‘Isa up to Himself. The Injiil agrees, but goes on to
explain that ‘Isa was resurrected after He died.
But the Qur’an also seems to indicate that ‘Isa died. From Sura 3:55, ask if your Muslim friend knows the
Arabic word for “death.” If he has the Arabic Qur’an, ask him to read verse 55.
Phonetically, it would sound like this:
3:55: Iz qa_lalla_hu ya_ 'isa_ inni mutawaffika wa ra_fi'uka ilayya wa mutahhiruka minal lazina kafaru_
wa ja_'ilul lazinattaba'u_ka fauqal lazina kafaru_ ila_ yaumil qiya_mah(ti), summa ilayya marji'ukum fa
ahkumu bainakum fima_ kuntum fihi takhtalifu_n(a).
Ask what the Arabic word, “mutawaffika” means. The root of the word is “tawaffa”. It is most often
translated “to die” in the Qur’an. He should answer, “to die” or “death.”
Ask: “Does ayya 55 say that Allah would cause ‘Isa to die then raise him?”
Notice that 4:157 says that, “those who disagree are in doubt thereof….” At best 4:157 is unclear as to
whether ‘Isa died, and 3:55 seems to indicate that he did. Remember that the Qur’an says, “If you are in doubt
concerning that which We reveal unto you question those who read the Scripture (that was).” If a Muslim doubts or
does not understand if ‘Isa died, he should listen to what the “before Scriptures” (Injiil) say! And the before
Scriptures are very clear – ‘Isa died!
The Camel 4
Method 2
Objection #4: “Mohammed is the greatest prophet.”
Ask: “Where does it say that in the Qur’an?”
The Qur’an does not say that Mohammed is the greatest prophet. It does say that he is the “seal of the
prophets” in Sura 33:40, seal means only the last, not the greatest. (Note: We are not saying that Mohammed is a
true prophet or the seal of the prophets. We are only making you aware of what you might face from the Qur’an.)
Then ask him to read Sura 46:9 and Sura 3:144.
Sura 46:9 I am no new thing among the messengers, nor know I what will be done with me or with you … I
am but a plain warner.
Sura 3:144 Mohammed is but a messenger, messengers (the like of whom) have passed away before him.
We see in these passages that neither Mohammed nor his followers claimed that he was the greatest prophet.
Then you can ask this question: “What is the greatest question in life?” Of course the greatest question in all
of life is, “What will happen to me when I die?” We see from Sura 46:9 that Mohammed did not claim to have a
certain answer to that question, for himself or for his followers. Then you can take your Muslim friend to the Injiil.
Show him passages such as John 6:47 and especially John 14:1-6. Here we see that ‘Isa did claim to have a certain
answer to life’s greatest question. The greatest prophet should have the answer to life’s greatest question!
Objection #5: “Mohammed has superseded ‘Isa.”
Again, you want to point out to your Muslim friend that the Qur’an does not say this. You can show him these
passages:
Sura 21:91 And she who was chaste (Maryam), therefore We breathed into her of our Spirit and made her and
her son a token for all peoples.
Sura 3:55 I am setting those who follow you (Isa) above those who disbelieve until the day of resurrection.
The Qur’an says that ‘Isa is to be followed and honored, not only until Mohammed comes, but all the way until
the final day of resurrection!
In a similar way to this, Muslims will say that the Qur’an has superseded the Tawraat and Injiil. They were to
be read until the Qur’an came, but now that we have the Qur’an they are no longer necessary, like a student uses the
seventh grade textbook until he goes to the eighth grade, then he sets it aside and uses the eighth grade textbook.
Again, challenge them to show you where the Qur’an says this. What the Qur’an actually says is to believe the
before Scriptures (Sura 4:136); to clear up doubts by consulting the before Scriptures (Sura 10:94); and to obey
those before Scriptures so that you can have forgiveness of sin and a home in heaven (Sura 3:50 and 5:65-66).
Objection #6: “One can only really understand the Qur’an if he understands Arabic.”
This objection is used quite often, especially if the Muslims you are talking to are unable to give answers to the
questions you raise about ‘Isa. They say, “Oh, if only you knew and understood Arabic, then you would
understand.”
First, explain that one of the most common translations of the Qur’an (and the one you see in this booklet) is the
one done by Marmaduke Mohammed Pickthall (1875-1936). He was an Arabic language scholar from London,
England. He understood Arabic very well, so he did understand what it means! And his translation, which we are
reading, gives us his understanding of what it says. So it is with other Muslim Arabic scholars. As I read their
translations, I read their understanding of what the Qur’an, in Arabic, says. As I read and compare the translations,
then I can get a very clear understanding of what the Qur’an, in Arabic, says and means.
However, what a Muslim often means by this objection is that only when the Qur’an is read or recited in
Arabic does it have true meaning. They mean that Arabic is the language of Allah and that you receive blessing by
The Camel 4
Method 3
hearing the Qur’an in Arabic, even if you do not understand it! It is very common for Muslims to believe that you
do not have to understand the Qur’an, but only to hear it to receive its blessing.
You can address this by having him read to you Sura Shuuraa (Counsel) 42:7 which says:
42:7 “And thus We have inspired in you a lecture in Arabic that you may warn the mother-town (Mecca) and
those around it of a day of assembling whereof there is no doubt. A host will be in the Garden, and a host of
them shall be in the Flame.”
It is clear that the purpose of the words of Mohammed being in Arabic was because the hearers spoke Arabic. It
was so that they would understand him. It was not so that they would receive some blessing for simply hearing the
words in a language they did not understand! Mohammed said that he was a “plain warner” in Sura 46:9. What
good is a warner unless you can understand what he says?
Then you can make mention of the fact that the late Saudi Arabian King Fahd, during his lifetime, invested
millions of dollars in having the Qur’an translated into the languages of the Muslim people so that they can read it
and understand what it says. Why did he do that if the Qur’an can only be understood if you read it in Arabic?
Offer to tell the story of the Factory Owner: (optional)

A foreigner owned a garment factory in your country. All of the workers were from your country and spoke
only your language and did not understand English. The owner of the factory spoke only English, so he had hired a
factory manager who could read and write both your language and English. For months the workers had been
making only red T-shirts. Then the owner received a new order for yellow T-shirts. The owner wrote a letter to his
factory workers telling them to begin on Monday making yellow T-shirts. If they did this successfully they would all
receive a good bonus. The owner gave the letter to the manager. The manager called all of the workers together
and told them that they had a letter from the owner. Then he set it on the table in front of them and left. The
workers were very excited that the owner had written them, but they did not know what he said to them. So, on
Monday they continued to make red T-shirts! The manager was fired and the workers didn’t get their bonuses!
Ask: Was it of any help to the workers to receive a message from the owner if they didn’t understand it?
What good is it for us to have an important message if we do not understand what it says?
This story should help prepare the way for your Muslim friends to read the Qur’an in a local or English
language translation.
Objection #7: “Ibrihim (Abraham) offered Ishmael as a sacrifice, not Isaac.”
This is the commonly held belief among Muslims, but the Qur’an does not say this. Ask your Muslim friend to
read Sura 37:100-113. Then ask him if the Qur’an says the name of the son that Ibrihim (Abraham) offered. It does
not! You might possibly come across a translation that has Ishmael in parenthesis. Explain to your Muslim friend
that a parenthesis means that the word or name is not in the original text. This is someone’s interpretation that
has been added to the text!
When he agrees that the Qur’an does not say which son Ibrihim offered, ask him to read Sura 10:94. Then ask
him what Sura 10:94 tells him to do if he does not understand something in the Qur’an. Of course, it tells him to
find out what the before Scriptures say!
Then ask him if you can show him what the Tawraat says. You may have to first deal with the issue of the
Tawraat being changed, if he brings this up. Then ask him to read Genesis 22:1-18. There in the Tawraat he will
see that it clearly states that the son offered was Isaac
Objection #8: “But, I have no doubts about what is in the Qur’an or what it says.”
You need to use this opportunity to remind your Muslim friend that he does, in fact, have some doubts.
Ask: “Do you know for sure that you are going to paradise when you die?”
He will have to answer no, because Muslims do not believe you can know for sure if you are going to paradise.
You can then say to him: “Did you know that the Injiil (the before Scriptures) tells us that we can know we are
going to paradise?”
The Camel 4
Method 4
I have written these things to you who believe in the name of the Son of Allah, so that you may know that you
have eternal life. 1 John 5:13
Ask: “Do you know the things that ‘Isa commanded you to do?”
In Sura 3:50, the Qur’an says that it is our duty to Allah to obey ‘Isa. The Qur’an does not tell us what those
commands of ‘Isa are. But the Injiil does tell us what ‘Isa commanded us to do.
So, you have doubts about whether you will go to paradise when you die and you have doubts about how to fulfill
your duty to Allah. The Qur’an tells you what to do if you have doubts about what is revealed in the Qur’an. In Sura
10:94 it tells you to go to the “before Scriptures” and find out what they say.
The Camel 4
Christian Witness to Buddhists
Method 5
Lausanne Occasional Paper 15
Report of the Consultation on World Evangelization
Mini-Consultation on Reaching Buddhists
held at Pattaya, Thailand from 16-27 June 1980
Sponsored by the Lausanne Committee for World Evangelization
Prefatory Note
This report, Christian Witness to Buddhists, is one of a series of Lausanne Occasional Papers
(LOPs) emerging from the historic Consultation on World Evangelization (COWE) held in Pattaya,
Thailand, in June 1980. The report was drafted by members of the “Mini-Consultation on Reaching
Buddhists” under the chairmanship of Rev. Lakshman Peiris, who also served as International Co-
ordinator of the pre-COWE study groups on Buddhists.
The major part of this report went through a draft and a revised draft, which involved all members
of the mini-consultation. It was also submitted to a wider “sub-plenary” group for comment, but
the responsibility for the final text rests with the mini-consultation and its chairman.
The report is released with the prayer and hope that it will stimulate the church and individual
members in reaching this large segment of the population.
Copyright © 1980
Lausanne Committee for World Evangelization
Contents
Introduction
1. The World of the Buddhist
A. Geographical Location of Buddhists
B. Historical Background
2. Theravada Buddhism
A. World Views of Theravada Buddhists
B. Crucial Theological Issues
The Camel 4
C. Vital
Method Communicational Issues 6
D. Some Principles for Practical Strategies
3. Mahayana Buddhism
A. The Mahayana World View
B. Mahayana Buddhism in Japanese Life
C. A Strategy for Reaching Mahayana Buddhists
4. Conclusion
Introduction
This report deals with the two basic schools of Buddhist thought: Theravada (Hinayana, the
Southern Schools) and Mahayana (the Northern Schools).
Representatives taking part in the study group came from Sri Lanka, Burma, Thailand, Japan, and
Korea, as well as from countries such as Brazil and the United States, where small communities of
expatriate Buddhists and their converts are found.
The problem motivating the study was that, except in Korea where a strong indigenous concept of
God (Hananim) similar to the Lord of the Bible existed, only comparatively small numbers of
Buddhists have responded to the gospel of Christ. For example, Christians make up less than one
per cent of the population in Japan and Thailand.
Christian encounter with Buddhists can be traced back to the Nestorian period. Despite continual
Christian witness since that time, early Roman Catholic missions and later Protestant efforts
produced only meager results in terms of church growth. In fact, some of the earlier missions to
Buddhist peoples in Asia did not even survive.
Three main causes accounted for the lack of permanent self-perpetuating Christian communities
among Buddhist peoples: persecution, syncretism, and the failure of the church to break through
the social solidarity of Buddhist communities. These still pose basic problems facing Christian
missiologists and evangelists today.
The goal of the study was to evaluate the task of reaching Buddhists and to determine principles
which would foster the ongoing development of effective strategies to reach Buddhists in the above
lands. Christ’s Great Commission gives Christians a mandate to take the gospel to every person,
including the large number of Buddhist peoples. Since we understand that Buddhists are seeking
truth, and because Jesus Christ is “the Truth,” we are doubly bound to declare the gospel to them.
A basic assumption of the study is that, while recognising the need to develop practical, effective
strategies for reaching Buddhists, we acknowledge that this task of evangelism is ultimately God’s
doing. We, therefore, affirm our dependence on God’s grace.
1. The World of the Buddhist
A. Geographical Location of Buddhists
Today, millions in Tibet, Japan, Korea, China, and Southeast and Southern Asia are adherents of
some form of Buddhism, usually intermixed with animism and sometimes tempered by modern
secularistic materialism.
The Camel 4
Peoples
Method influenced by Buddhistic thinking comprise one of the largest blocks of unreached peoples
7
in 1980, claiming over a billion people—a quarter of the world’s population and a third of the
unevangelized. This includes mainland Chinese as well as about, 400 million other Asians
committed to some form of Buddhism. It is unlikely that, during the last three decades, centuries of
Buddhistic philosophical thinking in China have been erased. Changes have occurred, but
Buddhistic conceptualisations mixed with various spiritistic beliefs still permeate the thinking of
that great nation today.
B. Historical Background
In its 2,500-year history, Buddhism has been one of the great religions of the world. The main
expansion occurred during its first two millennia. Kenneth S. Latourette observed that its growth
among people of high civilisation or advanced religion did not fully displace its religious
predecessors. It was mostly among peoples “where the prevailing religion was animism that
Buddhism became dominant”—with the exception of Hindu lands. Buddhism has made no
significant geographical expansion in the last five centuries. Revitalisation and missionary
movements of Buddhism are currently on the increase.
Beginning in India with Gautama Buddha and his teachings (6th century B.C.), Buddhism
subsequently found a home in many other lands of Asia. The early division into Theravada and
Mahayana sections has been expanded into numerous schools and sects today—especially in
Japan, where such groupings as the Pure Land, Nichiren, Zen, True Word, and other sects have
flourished.
Because of major divergences between Theravada and Mahayana schools, this paper will be
divided into two major sections. We will proceed with Theravada first, to be followed later by
discussions on Mahayana.
2. Theravada Buddhism
A. World Views of Theravada Buddhists
The pervasiveness of Buddhism affects the people’s outlook on philosophy, education, values, and
all areas. Thus Buddhism and the culture of the people are so interwoven as to be almost
synonymous. Herein lies the foundation of the people’s identity and of social solidarity. People are
born into their religio-cultural societies, not made members by personal choice or decision.
In the world view of Theravada Buddhists, however, there is a distinction between intellectual and
popular Buddhism, between ideal and real culture. Some of the basic tenets of the Buddhist’s ideal
world view are:
(i) Lack of a concept of the Judea-Christian God (non-theistic)
(ii) A strong ingrained belief in Karma (cause and effect) and rebirth (repeated reincarnations)
(iii) A circular, rather than linear view of life and history
(iv) A concept of non-soul or non-self (Anatta)
(v) An ultimate hope of nirvana, variously defined as annihilation (non existence) or bliss.
The Camel 4
Buddhists
Method at the popular level, however, often seek help through supernatural beings (spirits)8 and
objects. They also incorporate a belief in an after life.
B. Crucial Theological Issues
We recognise some historical and doctrinal similarities between Christianity and Theravada
Buddhism: for example, the similarity of ethical standards between the Ten Commandments and
the Buddhist sila abstentions. These moral absolutes are useful stepping-stones to lead Buddhists
from where they are to encounters with the gospel. For example, the Christian evangelist might
encourage the Buddhist to try keeping his ethical system fully without fault. Continuing to be
contacted by the evangelist from time to time, the Buddhist would be led eventually to admit the
impossibility of this task. Then the Buddhist becomes open to the gospel of grace in Christ. Other
points of similarities could be researched and listed as possible stepping-stones to the gospel.
The Christian’s basic concern, however, is not to compare religious systems per se but to lead men
to know Christ, who is the “end of the law.” Christ alone is the solution to man’s problem (Rom.
10:3-4). The focus is changed from the comparative synthesis of religions to dynamic interaction
with the supernatural person of God.
Communicating the person of Christ, not Christianity as a religion, is our task. When examined
overall, the similarities between Christianity and Theravada Buddhism—in either its classical or
modified animistic forms—are largely superficial. The differences are crucial at the belief
(theological) level. Latourette says that these differences are “so clear cut and so great that no
reconciliation can be effected, that does not do such violence to one or both that they are deprived
of their fundamental teaching.” He concludes: “Both Buddhism and Christianity cannot be true.”
The major difference is in the principle of salvation or ultimate attainment. For Theravada
Buddhists, self-effort, deliverance through their own human energy and ability, is a cardinal
principle. Depend only on self, they say. The gospel, on the other hand, declares that dependence
on self and confidence in the flesh spells doom.
We are utterly helpless apart from the grace of God in Christ alone. Salvation comes through
dependence on Almighty God, made operational through the penitent’s faith (Eph. 2:8-9; Gal. 2:20,
3:7; Rom. 3:28, 4:1-28).
Theravada Buddhism basically teaches the ability of self to free oneself from corruption and
suffering to obtain a state of perfect non-existence, without the help of God. Thus, in modern
terms, the basis of Buddhism is humanism, which holds that man does not have to answer to a
higher authority than himself; and human beings are not basically evil but can become good by
their own efforts. Mankind can do this without any help from God, or any reference to God. Like
other human-initiated religions, Buddhism is a striving of human beings after the ultimate.
Christianity, on the other hand, stems from God’s self-disclosure to mankind. This divine
revelation climaxed in the incarnation of our Lord Jesus Christ. The gospel, therefore, is centered
in a transcendent God, revealing himself in terms of man’s own culture and language and
transforming men and consequently societies by divine grace to produce fruitful, righteous
behaviour. That transformation is only possible through the indwelling Holy Spirit.
Since karma encourages preoccupation with self-dependence, self-reliance is fundamental in the

teaching of Buddhism. Self-reliance runs contrary to the contemporary human concept of progress
The Camel 4
which exists
Method in Buddhist theory and practice. In the Bible, self-reliance is the basic ingredient
9 of
sin, since man in his self-centeredness separates himself from God. In several points, this contrast
between Buddhist teaching and the gospel is seen.
Buddhism rejects the concept of a personal God and, for that matter, of any spiritual personality,
either human or divine. God, in the Christian sense, is unknown to Buddhists. In place of a
personal Creator, they uphold karma (cause and effect) as the exclusive principle to explain the
universe. What or who initiated karma is undetermined. In modern times, God has been interpreted
in Buddhist religious terminology. Again the danger in definitions and conceptualisations is to be
discerned carefully. The following indicates subtle syncretism by taking the Christian word “God”
into Buddhistic writings, while maintaining a Buddhist understanding.
Bhikkhu Buddhahasa Indapanno, a leading Buddhist scholar, equates God with karma, rejecting
personality in favour of “nature” as cause. In terms of comparison, not equivalence, this is
reasonably acceptable thinking, although it begs the question of prime initiation. In gospel terms,
God is the final point of orientation for all in his purposeful relation to the world. In Buddhism, the
final cause is the principle of karma. Indapanno also equates “God the Creator” with the Buddhist
term avijja (lack of knowledge, or ignorance, being the cause of evil). Hence God, in Buddhist
terms, is ignorance, being the power of nature which caused all things to exist and, as such, causing
suffering. Such an interpretation of God is absolutely unacceptable.
Buddhist karma tends to engender fatalism, hopelessness, self-excusing, and pessimism in the
majority of the population. Theravada Buddhism has no possibility of forgiveness, for karma
(especially in popular beliefs) is the iron law to which there is no exception or immediate escape.
Contrast this with the gospel of the loving God who grants forgiveness, hope and an exchanged
life, operating in a spiritual dimension through the power of Jesus Christ’s shed blood. Christ’s
atonement is sufficient for cleansing from the past, power in the present, and hope in the future.
Christ’s death is the basis on which a loving God gives forgiveness at great cost to himself. Thus
God himself, in Christ, took man’s place as a substitute to provide the way of liberation from sin
and self, reconciling man to God.
Buddhism is centered in the individual. No provision is made for Buddhist community comparable
to the Christian assembly (church). Buddhism lacks a sense of relation between man and man, and
man and God. The existing social order is not directly influenced by Buddhist teaching. However,
the Bible’s teaching moves Christians into relatedness in community, where other-centeredness
reaches out to others in Christ’s love.
C. Vital Communicational Issues
(i) Overcoming hindrances to effective communication
The contextual barriers to cross-cultural communications (particularly to Buddhists) are many. The
social solidarity caused by the integrative religious overlay is strong. The culture itself is deeply
steeped in Theravada Buddhism. The religious and educational language is heavily infiltrated with
Buddhistic terms, connotations, and concepts. The gospel, through its initial expansion, the
Reformation, and evangelical awakenings, strongly influenced the moral base in many Western
nations. Likewise, Buddhism tied together and strongly influenced the fragmented peoples of Asia,
particularly those animistic populations in process of cultural change and group integration.
The Camel 5
Among
Method such peoples, Buddhistic concepts are fundamental to the thinking, operation, and attitudes
0
of people, even though mixed with animistic beliefs. Thus theology, learned behaviour, and
education at home or school are saturated with Buddhistic teaching. This religious overlay forms
the framework or grid in which communication takes place. Christians must take account of this
communication problem in presenting the gospel to Buddhists. Christians must not only study the
Bible, but also study their hearers to see what they already believe. Christians must be like doctors
who examine the patients before prescribing the cure.
Consider two major hindrances in this communication dilemma. First, many unwittingly believe
that communication is what is said, rather than what is heard. How often we hear, “What a clear
presentation of the gospel.” Our main concern should really be: how clear was the reception? In
Buddhist lands, the linguistic terms the Christian uses are inevitably loaded with Buddhistic
meaning, and are often identical to the words Buddhist priests use. For example, the Thai word
baap means to break one of the Theravada Buddhist silas, particularly killing life. When the
Christian uses baap, he means sin as separation from God, falling short of God’s glory. The
conceptual difference between the two uses is considerable. Is it any wonder that Buddhists often
reply, “Oh, if that is Christianity, it is just the same as Buddhism”? While the Christian understands
the new meaning given to these words, he cannot take for granted that his Buddhist audience
makes adjustments to the Christian meanings unknown to him.
Second, the frustration of the gospel proclaimer revolves around the fact that he cannot transfer
meaning. The Christian may speak the message, but the Buddhist produces the meaning in his own
mind. Therefore, the communicator can only transfer “bits” of information. The meaning is then
formed in the mind of the hearer in terms of his own cultural grid. This is as true for a local
Christian speaking to a Buddhist neighbour as for the cross-cultural missionary.
The solution demands an action to establish a cycle in the communicative process. Communication
is not portrayed by a straight line. It is not a verbal echo or rebound of the actual words. It is more
like a circle. Effective communication requires that the hearer understands the meaning intended
by the communicator. Thus a feedback mechanism is essential for evaluating honest
communication. Conversational interchange is helpful here, rather than just “pulpit announcing.”
Effective feedback is essential to establish clarity of meaning. Only as the specific meaning
intended by the evangelist is reproduced in the mind of the hearer, can it be claimed the gospel has
been proclaimed or taught.
Listening is therefore a vital part of the effective communication process, especially as Buddhist
concepts are based on presuppositions and promises diametrically opposed to the gospel. The more
interchange and feedback to clarify meaning occurs, the more likely biblical understanding is. This
is heightened through continued and repeated interaction.
(ii) Using meaningful indigenous media
In many Asian cultures, especially rural and tribal ones, oral communication forms tend to
predominate. The electronic and print media in such populations usually have low impact as local
communicative media. Each culture has its own primary communication systems, such as
indigenous song, dance, drama, music, and other arts. The best media for each culture should be
used in evangelization. Use and adaptation of local media should be encouraged in all evangelism.
In urban areas and some rural ones too, Western forms of media such as films and songs have been
used indigenously. Christian communicators should carefully study the principles and process of
indigenisation behind the acceptance of such media, and not glibly follow Western modes.
The Camel 5
Every Christian
Method should be concerned to find meaningful expressions and indigenous illustrations,
1
stories, anecdotes applicable to communicating theological truth. Countless illustrations from daily
life are pregnant with meaning, awaiting spiritual application. The evangelist should constantly be
on the lookout for key historical illustrations. For example, the theological concept of substitution,
which presupposes someone vicariously giving his life for another, is incongruous with Theravada
Buddhist religious beliefs. A beautiful historical illustration of the Thai Queen Phrasiriyothai of the
Ayuthia period helps open the windows of understanding here. Briefly stated, the Thai King went
out to fight the opposing Burmese ruler. Phrasiriyothai dressed up and joined the King’s ranks,
disguised as a Thai warrior. Unknown to her royal husband, she rode out to the battle. In the
ensuing fight, the Thai King was losing the advantage. He was about to be cut down. Seeing this,
the Queen deliberately drove her elephant between the Burmese King and her husband. She was
slain by the long-handled knife wielded by the Burmese ruler, but her husband escaped. He later
built a special memorial to her in honour of her bravery and sacrifice. The gospel application is
obvious.
The use of parable, symbol, and analogy is generally more acceptable to the Buddhist mind than
are strictly focused arguments. Buddhist people are raised on such stories and are frequently quite
adept at interpreting them with minimal or no explanation. Word pictures can be employed to
advantage. The Bible is full of rich parables and illustrations, many of which speak for themselves
to Buddhists. Parables or analogy are great ways to get the Buddhist to open up for discussion,
thereby helping him evaluate the gospel’s meaning.
To large sections of Theravada Buddhist populations, the majority of whom are rural, Pauline
arguments in strict linear logic form, such as those in Romans, are difficult to follow. Their minds
tend to be conditioned by a type of thinking that requires elaborate and continuous illustrations.
The stories are like the spokes in a wheel, pointing to a common hub of meaning. Such an
approach is used in the book of Hebrews. Studying the indigenous process of communication and
utilising these principles for proclamation and teaching will probably be a crucial issue in effective
evangelism.
Some Theravada Buddhist concepts, such as karma and rebirth, are ingrained and perpetuated by
hearing legends repeatedly year after year, generation upon generation. Wall paintings in temples
and poster paintings on festival decorations reinforce Buddhist philosophy. No amount of arguing
will dislodge these beliefs. Other approaches are needed. Christians should employ strategies to
introduce and reinforce Christian truths. For example, the great biblical epics of God’s redeeming,
leading, and preserving his people should be told repeatedly. They may also be portrayed in
paintings, decorations, and cartoon-style books for wider distribution.
(iii) Credibility of the communicator
The credibility of the communicator is vital to the audience’s acceptance of his message as
credible. A sympathetic understanding of the Buddhist is needed. A Christian approach should
always be with humility and loving persuasion, backed by the testimony of dynamic personal
relationship with Jesus Christ. A living demonstration of the gospel, not a pharisaical preciseness of
evangelical doctrines, is required. So the effectiveness of Christ’s ambassadors will be
proportionate to their dependence on the power of the Holy Spirit, their sensitivity to the cultural
concepts of those to whom they go, and their credibility among the people they are reaching.
To Buddhists, Theravada Buddhism is supreme and, when they are confronted with another
religious way of life, they usually react either defensively or with hostility. Therefore, Christians
The Camel 5
have to
Method commend themselves, and thereby the gospel, not as threats or challenges but as benefits2
and helps. This will be rather difficult, due to past attitudes such as arrogance and even intolerance
by Christians. Therefore, we should build personal friendships with them and seek to serve them
humbly and lovingly.
For example, a Christian pastor was walking home when he noticed a Buddhist neighbour trying to
carry a heavy sack of rice. The Buddhists walked by the man without helping, but the pastor
stopped and assisted the man, carrying the sack up the hill, past the pastor’s own home to the home
of the man. The Buddhist was so surprised that a clergyman would help that his former opposition
melted, and he later became a Christian, with his whole family.
(iv) Credibility of the church
The credibility of the church as a whole is a crucial issue in the effective communication of the
gospel. Theravada Buddhists tend to see the church as foreign to their culture-an alien import. The
church in its adoption of a set of foreign forms and expressions creates a crisis of credibility. This
becomes an obstacle to gospel communicators. Buddhists feel they must adopt a foreign system of
forms and expressions in order to become accepted members of the Christian community.
God is vitally interested in cultural credibility to the extent that he sent Jesus to “become flesh” and
“dwell among us” so as to clearly communicate his word to us in “grace and truth.” Our goal to
communicate the gospel clearly to Buddhists requires that we attempt to establish the credibility of
the church within each cultural context, by adopting culturally relevant forms and expressions for
the church. As a result, the church will manifest itself in a variety of forms and expressions to be
determined by the local context.
The church should consider carefully the use of culturally relevant terminology, forms of art,
drama and national festivals in communicating the gospel, as well as indigenous forms of worship.
For example, the expression of Christian hope in and through cultural funeral forms (adapted as
necessary) provides great opportunity for positive Christian witness to Buddhists at Christian
funerals.
D. Some Principles for Practical Strategies
(i) Spiritual powers
No strategy in reaching Theravada Buddhists can ignore the basic spiritual equipment spoken of in
the Scriptures. The conflict with unseen demonic forces calls for earnest and concerned prayer, as
well as the informed use of God’s Word and the proclamation of Christ’s true gospel. Dependence
on God is essential.
(ii) Personnel
How shall they hear without a preacher? First, the key to evangelism is the lay Christian’s
consistent witness to relatives, neighbours, and friends. Training and encouragement of Christians
in this is essential. Regular spiritual nurture of Christians will encourage a resurgence of
evangelism. We should seek opportunities to move Christian families into areas without a Christian
witness to evangelize and plant churches. When Christian families move, they can start new
churches and cells in the homes.
The Camel 5
Secondly,
Method new missionary ventures are needed to evangelize unreached Buddhists. Both home 3
missions and foreign missions from the Third World and the West are urgently needed. The role of
missionaries working within strong churches is not to be confused with that of pioneer apostles to
unreached peoples. There is a need for mission societies to focus on church planting primarily
among Buddhist peoples.
(iii) Time for diffusion
Patience is needed when working with Buddhist peoples. A time for diffusion of the message is
usually necessary. Gospel saturation finally helps break the barriers of ignorance. Few people in
Asia know much about the true gospel, yet the evangelist often expects them to make an immediate
decision for Christ. Rather, he should evaluate where each community is in relation to its degrees
of awareness of the nature of the gospel. He can then decide what would be the most appropriate
action to take next in leading them toward Christ and calling for decisions of families and
individuals when they are ready. Baptism of an individual may be delayed so that the whole family
can be won as the Word diffuses throughout the nuclear or extended family.
(iv) Family-focused evangelism
Evangelism of whole families, rather than evangelism of individuals, is vital. Social solidarity
demands that whole families and groups of families be won for Christ if viable churches are to be
planted and are to make an adequate impact on the community. The individual should be used to
win the family.
(v) Clarity of goal
The process of “How shall they hear” is preceded by the goal that they might believe in Christ.
Evangelism must aim finally at “making disciples.” Thus the planting of local churches is
fundamental. Effective evangelism should also be based in, and flow out of, local churches—both
old and new ones. A good goal is a local church in each community and, thereby, the gospel to
every person.
(vi) The power encounter approach
Rather than confronting Buddhism directly, the evangelist should note the powers of the demonic
fear controlling the people in animistic practices. The message of Christ’s power to liberate from
evil spirits or from spiritual bondage should be emphasised. An apologetic approach may be
helpful among the minority of philosophical and intellectual Buddhists, but power encounter is
suitable for the majority. The action of a new believer in destroying those things which formerly
held him in spiritual fear and bondage is a testimony both to himself and the community.
Although a Theravada Buddhist expects to rely on no one else, he often resorts to gods and demons
for help. As a result, a great fear of demons exists among Theravada Buddhists, and the whole
country openly shows evidence of being under the powers of spirits. People are also afraid and
suspicious of each other, often generating demonic influence against one another. People resort to
indigenous practitioners, such as spirit doctors or mediums, either to do harm to others or to ward
off spells made against themselves. So, the power of Jesus over the demons and the triumph of the
cross over the power of darkness is good news for the Buddhists to hear. The gospel provides
power for deliverance and relief in their lives. Christians should look for opportunities of power
encounter, and encourage them to take place, to destroy the binding effects of demon beliefs upon
The Camel 5
the people.
Method We should declare the supremacy of the risen Christ over demonic powers and, through
4
the name of Jesus, demonstrate the power of the Holy Spirit, effecting deliverance of those who are
bound under demon influence.
(vii) Social concern
Buddhists see Jesus Christ as a good man who went about doing good and showing compassion on
the sick, the demon-possessed, and the needy and sinful. Pondering Christ’s sacrificial death upon
the cross, a thinking Buddhist convert said, “Jesus is unparalleled in human history; no one has
loved as he loved.”
Social concern and social welfare need to be carried out along with our evangelistic activities—
spontaneously, without any strings attached. Social welfare ought to be carried out in needy
communities quite naturally, whether they are inquirers or not. It is hoped that the loving climate
created will see some turn to Christ.
Gospel preaching, literature, and dramas should reflect Christian principles of justice,
righteousness, human dignity, equality, and freedom. They should be scrupulously free of party
politics.
Missionaries of the past era, through many humanitarian actions, gave out much material aid. They
freely helped people through hospitals, schools, and orphanages. This often produced many “rice
Christians” with dependent attitudes. Today great care must be taken not to spoil new enquirers by
unwittingly promoting financial dependence upon the church.
(viii) Reaching Buddhists in their social context
Theravada Buddhism provides cultural and national identity for Buddhists. Born into the system,
they are automatically incorporated into Buddhism. Despite the joy of salvation, the result of
believing in Christ is often traumatic. The problem is aggravated by the convert’s joining the
church, by which he often alienates himself from his family and friends, who look upon him as a
traitor to the community.
The main results, therefore are:
(a) The Christian believer is socially ostracised.

(b) The antagonism of his family and community toward Christianity becomes a barrier to their
evangelization.
(c) Joining the church is interpreted as joining an alien community.
Christians must try to reach Buddhists in their natural setting without uprooting them from their
family and cultural ties. Christians must identify with the people among whom they live, and
should develop an indigenous pattern of life and Christian worship in these communities. Some
strategies toward this are:
(a) Establish and maintain rapport with the family of the enquirer early. Explain to them that the
new believer remains a member of his family in the new community, even though he has
transferred his faith to Jesus Christ. The change is inward and personal, not social or national.
(b) Encourage the new convert to continue identification with his community and be involved in
normal social life, observing national laws and festivals except where they compromise biblical
The Camel 5
truth. For
Method example, Christians should join in wedding activities but refrain from actions such5as
worship of spirits or images.
(c) Exhort the believer to be humble, loving, and responsible to his family.
(d) Aim to win whole families to Christ simultaneously. If necessary, delay baptism of an
individual in order to gain his whole family.
(ix) Facilitating attitude change among Buddhists
Christians must accept the unsavory fact that great fear of, and revulsion against, Christianity exists
among Theravada Buddhists, partially due to incidents in past history—such as persecution of
Buddhists under supposedly Christian European rulers. Since Christianity was introduced after
Buddhism had been established, Theravada Buddhists consider it an alien threat. They fear that
Christianity will erode the dominant hold Buddhism exercises over the people.
Christians must, therefore, employ strategies which change this negative attitude of Buddhists
toward the gospel. Possible strategies are:
(a) Build good relations with leading monks, since they are usually among the most influential men
in the village.
(b) Develop a friendly relationship with families in the community over a period of time.
(c) Generally avoid high-powered evangelistic programmes and such direct confrontation until a
receptive climate has been obtained. Often, much damage has resulted from premature attempts to
convert those whose attitudes are negative and whose knowledge of the gospel is inadequate.
(d) Build the confidence of Buddhists toward Christians by the latter’s exemplary living and active
social service (see social concern and credibility of the communicator already mentioned).
(e) Gradually introduce Christian concepts through sensitive means of communication—such as
films, literature, story telling, drama, and music appropriate to the community.
(x) Methodology
No specific methodology has been outlined here, because methods should be tailored to fit each
situation of evangelization. Choice of methods, selection of media and tools should take into
account the particular audience to be reached, the indigenous media best used for communicating
among that people, and the principles of strategy suggested above. Some testing may be necessary
to establish the best methodology for reaching a specific Buddhist people.
3. Mahayana Buddhism
Though various forms of Buddhism are also to be found in Tibet, China, Taiwan, Vietnam, Korea,
and elsewhere, the focus of the following material (written by a small group) is on Japan. In that
country, Mahayana has reached a full development and a pervasive influence.
A. The Mahayana World View
Mahayana shares the background of Hinduism and Theravada Buddhism. Basic concepts are
karma, rebirth, and enlightenment; and those connected with the Three Refuges, the Four Noble
Truths, and the Eight-fold Path are part and parcel of the Mahayanist orientation. In spite of the
fact that some schools such as Zen betray basic Theravada tendencies, however, certain distinctions
of the Mahayana schools reveal a marked difference between them and the more conservative
Theravada.
The Camel 5
(i) Buddha
Method and the Buddha worlds 6
(a) For Mahayanists, Gautama Buddha is not so much looked upon as a saint as he is revered as a
saviour. On earth he refused to enter Nirvana upon his enlightenment, but went about sharing his
message. After death, in a variously defined continuing existence, he looks down upon the
enslaved suffering creatures of this and other worlds and draws them toward himself.
(b) The eternal Buddha eclipses the historical Buddha. The relationship between them is often
explained in terms of the doctrine of the Triple Body: the Body of Transformation such as that of
Gautama Buddha while on earth; the Body of Communal Enjoyment in which he enjoys
blessedness and shares his “eternal light”; and the Body of Essence which is transcendent and yet
immanent in the whole universe.
(c) There are, in fact, numerous buddhas, each of whom presides over his own Buddha world; and
there are numerous manifestations or incarnations (Bodies of Transformation) of the Buddha of
this world. Some schools subscribe to a succession of Buddhas who have appeared through history
to minister to the people of successive ages, and also to a Buddha yet to come.
(ii) Man and his world
(a) In Mahayana, anatta (non-ego) doctrine is understood to mean that no being or thing exists
permanently, but only as an everchanging inter-relationship of skandhas (collections or
aggregates), which lend present but transitory form to existing phenomena and, in the cases of
some, consciousness as well. Moreover, no existing being or thing exists in, of, or by itself. All are
bound inextricably together.
(b) The virtue which is key to Mahayana is not so much bodhi (enlightenment) as it is karuna
(compassion). Enlightenment and peace are possible because the power of Nirvana already exists
in every man, and because other beings exercise compassion and, in grace, stand ready to share
their merit.
(c) Rather than the arahat (perfected disciple) who forsakes all to accomplish his goal of Nirvana,
the Mahayana ideal is the bodhisattva who shows compassion. As a corollary of this, apart from the
Llama-oriented Mahayana of Tibet and adjacent areas, Mahayana tends to be more lay-oriented
and less monk-oriented. The religious life can be lived while the devotee is very much a part of this
world.
(d) In Mahayana, meditation is accompanied by, and often superseded by, the prayers and petitions
of faith.
Though the above constitutes some of the more salient features of the Mahayanist world view, it
should be made clear that, unlike Theravada, most Mahayana schools have encouraged speculative
inquiry and have accepted various scriptures in addition to the Pali Canon (Tripitaka). As a result
of these factors and the influence of local religions and traditions encountered in its spread,
Mahayana sometimes has yielded to a popular and largely unconscious syncretism. In other cases,
the syncretism has been carefully thought through and promulgated (for example, Tyobu Shinto).
Japanese people often compartmentalise their religion, believing and acting as Buddhists or
Shintoists or Traditionalists as time and place may direct. Variegated and highly complex
cosmologies and theologies result from these factors, and Christian messengers must be prepared
to study and respond to local situations. The messages must also take into account the Japanese
The Camel 5
tendency
Method to lean like bamboo under the influence of the gospel when they hear it, only to retreat
7 to
their original patterns when pressures of family and larger society are asserted.
B. Mahayana Buddhism in Japanese Life
A Sankei newspaper poll (1972) revealed that 68 per cent of the population claimed to be Buddhist.
Since Mahayana Buddhism is predominant in Japan, we can conclude that a majority of the
Japanese people are Mahayanist in their orientation. The same poll indicated that three-fourths of
those who indicated that they were Buddhists did not claim to be knowledgeable in the Buddhist
doctrine, or their own sect. From this, we conclude that the faith and practice of the majority of
Japanese people are cultural phenomena.
Mahayana is part of the warp and woof of contemporary Japanese life and thought, then, not
because the people have chosen that faith but because it has been chosen for them—passed down
by generations of revered forebears.
(i) Family life
Original Buddhism had a basic individualistic orientation. Even Gautama Buddha left his family in
order to search for truth. In Japan, however, Buddhism is intimately related to the household (i.e.,
household religion centers in the Buddhist god-shelf or altar, Butsudan).
In committed households, the husband and father, or the eldest son, has the responsibility for the
care and worship related to this god-shelf. Otherwise, the wife and mother or another family
member may assume the responsibility. In the average Japanese family, therefore, either the head
of the household will lead the family in worship before the Buddhist altar, or some member will
represent the household.
The worship ritual includes the lighting of a candle or small lamp, the offering of a small amount
of sacred rice, sacred sake (rice wine) or water, the burning of incense, the recitation of a prayer,
such as Namu Amida Butsu (“homage to Amida Buddha”)—Amida being the presiding Buddha of
the western paradise or pure land—a report on family conditions, and the offering of thanks to the
ancestors. It should be noted that for many, if not most, Japanese families this is not simply a
hurried and meaningless ritual. It brings the family together in meaningful worship, and it furnishes
an occasion for instructing participants in their common heritage, and in the mutual responsibilities
involved in being helpful and worthy members of the household.
Religion in Japan is not just a private affair. Neighbourhoods are well organised and furnish a locus
for religious as well as other types of activities. Whenever there is an important religious function
in the neighbourhood, every household is expected to send at least one representative. Such
functions include, for example, the following:
(a) Neighbourhood prayers (mura gito) which occur in local temples at least three times each year
(during the third, fifth, and ninth months of the lunar calendar).
(b) Monthly sutra chanting (tsukinami kanki) in the neighbourhood temple.
(c) Festivals (matsuri) such as the Saint Nichireu festival.
(d) Funerals (soshiki) of neighbourhood citizens.
In the large cities where it is much more difficult to maintain close neighbourhood ties, the more
strictly temple-centered activities may take precedence over neighbourhood activities as such. But
The Camel 5
throughout
Method smaller cities and villages where neighbourhood ties are especially strong, these 8
religious activities assume great importance.
(ii) Temple area life
Buddhist temples tend to order a significant part of the religious life of the wider area from which
they draw both committed and nominal adherents. Such annual festivals as those connected with
New Year, the spring and autumn equinoxes, and Obon (a festival involving the return of the spirits
of the dead) furnish opportunities for worship, recreation, and various types of interaction. Funeral
services and the proximity of cemeteries to the temple grounds insure that people will regularly
congregate at these centres of Buddhist religion.
C. A Strategy for Reaching Mahayana Buddhists
In developing a strategy for reaching Mahayanists for Christ, it is imperative that the one doing the
evangelizing approach his task with three principles in mind. First, he must assume the
responsibility for building bridges to his hearers. Second, he must be prepared to modify his
strategy in accordance with differences between the various schools of Mahayana. Third, in all his
efforts, his ultimate dependence must be on the Holy Spirit.
(i) The messenger
Generally speaking, Japanese adherents of Mahayana have a rather high regard for those who have
chosen to walk a “religious path.” They usually accept the messenger of Christ as a person of
goodwill and integrity (though some may suspect his motives). In most cases, a genuine interest in
the people and their culture will serve to break down any such barriers that might exist.
Credibility may well be another matter. In some sending nations today it is quite widely held that
anyone who knows Christ and a smattering of biblical truth is qualified to be a cross-cultural
missionary. In a sense, this may be true. Peter and John were recognised as untutored non-
intellectuals (Acts 4:13). Any Christian can share a simple testimony of that which Christ has done
for him. It must be remembered, however, that testimonies of Christians and Buddhists tend to
cancel one another out if they stand alone. More is required. Peter and John impressed their
audience because of the power and wisdom of their preaching, in spite of a lack of formal
education. Paul used his knowledge of the religious faith and practice of his audience at Athens and
elsewhere (Acts 17:19, 20).
Due to the difference between the various schools of Mahayana, some adherents tend to be aware
of the doctrinal distinctiveness of their faith. But whether they are or not, they expect those who
would lead them to be knowledgeable, and even expert. This certainly applies to the Christian
missionary who comes from a great distance to bring the message of Christ. But it also applies to
national evangelists and pastors. Without an adequate knowledge of both the Christian faith and the
local faith he would replace, the Christian messenger will lack credibility and may fail to win a
hearing in this Japanese setting.
(ii) The message
In Lystra, the apostles were so misunderstood initially that they could scarcely restrain the priest of
Jupiter and his followers from sacrificing to them as gods (Acts 14:13-18). In Athens, the
philosophers inquired of the apostles, “May we know what this new doctrine, whereof thou
The Camel 5
speakest,
Method is? For thou bringest certain strange things to our ears; we would know therefore what
9
these things mean” (Acts 17:19,20). Among Mahayanists the Christian message has an unusual
potential for acceptance on the wrong basis because of similar emphases on compassion, grace, and
faith. At another level, however, the Christian message sounds very strange because it grows out of
an entirely different world view. Disdaining superficiality, therefore, the Christian messenger must
proceed responsibly by carefully defining his terms, by wisely selecting biblical themes, and by
adapting presentation to Mahayanist hearts and minds.
(a) Definition of major terms
A leading Japanese pastor recently reported that it required six years of church attendance for him
to understand the Christian meaning of sin. It is imperative that the messenger of Christ carefully
explain the basic terms of his message by comparison and contrast. Otherwise the meaning of these
terms will be reformulated in accordance with the world view of his Mahayanist hearers. After all,
the Creator God is not the Eternal Buddha; and the doctrine of the Trinity is very unlike Triple
Body teaching; sin is not just bad karma, ignorance, or even indiscretion; the Bible is not simply a
record of the insights of enlightened men; Christ is not a buddha or bodhisattva, offering merit to
the trusting soul; salvation does not mean that we become a god; and nirvana is not heaven.
Our formula might well be, “The God who made the world . . .” and we ought not to “think that the
[Deity] is like . . .” (Acts 17:24, 29, NIV). Basic terms must be filled with Christian meanings and
emptied of misleading Buddhist meanings in a manner similar to the employment by the apostles
when they used such terms as theos logos, musterion, and pleroma.
(b) Selection of subject matter
A book entitled The Teachings of Buddha (Japanese and English) has been placed in many
Japanese hotels by a Buddhist association. It is very comprehensive and includes numerous
selections from the various Buddhist scriptures, and accompanying expositions on a wide variety
of topics—such as the Buddha, karma, prayer, suffering, peace, family, and others. An exhaustive
index readily enables the reader to find out “what Buddha teaches” concerning all of these subjects.
Finally, the book contains many pages of directions for inquirers, and information on additional
publications. Unless the message of Christ is set in the context of the whole counsel of God, it will
seem to the Japanese that Christianity started with Christ and, like Buddhism, is somehow partially
divorced from history. Unless the message of Christ is seen to relate to the wider spectrum of
Japanese concerns, it will be perceived as something which is unrelated to Japanese life and
confined to the interests of a few religiously inquisitive souls, or those who, for one reason or
another, have not been able to cope in a highly competitive society. Unless the Christian teaching
on topics of Japanese interest is readily available, their patience may wear out during a prolonged
period of tutorship in subjects which are of eternal consequence, but not of immediate interest.
A 1978 study of Japanese Christians by Lutheran office of Communication Mass Media Research
Center of the Lutheran World Federation indicates the kinds of problems and anxieties they had at
the time of their conversion:
(1) Personal powerlessness 46.3%
(2) Guilt because of sin 24.4%
(3) Broken relationships with others 21.2%

The Camel 6
Method (4) Failure in their occupation or education 20.9% 0
(5) Illness 15.8%
The felt needs of the converts were as follows:
(1) Knowledge of the right way to live 44.5%
(2) An understanding of the true meaning of life 43.9%
(3) True love 37.9%
(4) Concern for the future 23.5%
(5) An understanding of death 20.4%
We conclude that in spite of relative affluence, a high level of education, and widespread
observance of religious rites, many Japanese are looking for practical solutions and fundamental
answers.
Many conclusions could be drawn from these and similar studies. But concerning Christian
witness, preaching and teaching, we conclude the following:
(1) As was true for the apostles of the first century, contemporary Christian communicators in
Japan need to rethink the subject matter of their preaching and teaching. Major biblical themes,
events, and personalities from Genesis to Revelation, as well as the person and work of Christ,
must be seen in the framework of God’s larger plan for history. In this way, the Christian message
will take on new meaning and significance for Japanese people.
(2) Christian communicators should not hesitate to deal with themes which relate to the larger and
deeper issues of human existence. Many Japanese are not only willing to hear about a valid life-
style, the meaning of life, what happens at the time of death, and what to expect in the future, but
they are actually enquiring into these matters. If their Buddhist teachings do not satisfy, let the
Christian communicators supply Christian answers.
(3) The Japanese, however, are not only seeking. Like most of the people of the world they are
hurting. Practical themes need be developed biblically. After all, what could be more Christian than
the biblical teaching on such themes as “How to Overcome Loneliness,” “Who Can Forgive and
Forget Sin?”, “Power for Everyday Living” and “The Secret of the Happy Home”? Of course, it is
imperative that communication strategy in Japan deal with such topics as repentance, conversion,
judgment, and the cross of the believer, but such topics are usually best dealt with in connection
with the approaches suggested above.
(c) Adaptation of materials
After taking a course in cross-cultural communications, one Japanese pastor confessed that, for
five years, he had been preaching Western sermons to Japanese audiences. We should not be
surprised. He was won to Christ by a Western missionary. He was educated in Western theology.
His library contained a preponderance of Christian books that originated in the West.
The Camel 6
East or West,
Method the Christian message must be the same in its essence. But it must be different 1in the
way it is “packaged.”
Consider the following way in which a Japanese evangelist presented the message of Christ to a
Japanese audience during the Obon festival season:
“My friends, do you know the origin of Obon? It is said that the mother of Mokuren, one of
Buddha’s disciples, died. Mokuren pled the Buddha for permission to see her in the netherworld.
After repeated urgings, Buddha complied. Mokuren was horrified to see his mother hanging upside
down and asked what he could do to relieve her suffering. Buddha said, ‘Take her down and give
her food and drink.’ That was the beginning of Obon. Obon means to hang upside down.
“And that is why each year about this time millions of Japanese invite dead family members to
return to their home for food and fellowship. And then what do they do? After three days, they send
them back to the world of suffering. What a cruel thing to do!
“My good friends, I have good news. Almost 2,000 years ago, Christ, the divine Son of the true
and living God, hung upon a cross and there he died. Do you know why? He died on the cross so
that you need never suffer in the world to come…”
This is adaptation. It is taking scriptural truth and clothing it in cultural form so that its relevance is
preserved in the Mahayana context of the Japanese people!
(iii) The manner
The manner or style in which one presents the gospel to a Japanese audience is extremely
important. It is not necessary to belabor this point, but relating to their Buddhist orientation, it is
important to stress three dicta of sound stylistic strategy.
(a) “Preserve the majesty.”
The greatness of God and his gospel must be preserved at all costs. Believing Buddhists stand in
awe of the greatness and goodness of the Buddhas and bodhisattvas. Even skeptical Japanese
refuse to denigrate and usually reverence them. Therefore, to deal with God’s truth in a flippant
manner, to refer to him with inappropriate language, and to address him in an unthinking and
irreverent fashion is to lower him in the full gaze of our Buddhist friends who, like Isaiah, need to
see him “high and lifted up” (Isa. 6:1).
(b) “Retain the mystery.”
There is a certain mystery about the Christian message. It contains sacred secrets, now revealed. It
is so simple that a child can receive it, so profound that all the wisdom of the world could not have
authored it. A reading of the sutras and an acquaintance with the Japanese people dictate that, in
communicating the gospel, we communicate both its simplicity and its profundity. Without the
latter, it becomes difficult for the Japanese to appreciate it. Without the former, it becomes
impossible for them to embrace it.
(c) “Reveal the validity.”

The Camel 6
It is a matter
Method of debate in Japan as to whether one gets to the head through the heart, or to the2 heart
through the head. The debate may never be resolved, for all depends on the particular audience and
situation. It is noteworthy, however, that, in the Sankei Newspaper poll mentioned above, 67 per
cent of those polled said that they would change religions if some religion other than their own
were shown to be true. This would seem to indicate uncertainty concerning the validity of their
own religions. It also indicates that the Japanese need valid reasons-theoretical and practical-for
accepting a religious faith.
(iv) Method
When we consider evangelistic methodology in Japan, it must be said that, due to the freedom
accorded the church and missions since World War II especially, a wide variety of evangelistic
methodologies have been employed. Nevertheless, Christians of all persuasions comprise barely
one per cent of the population. On the one hand, many church leaders have grown pessimistic, and
some say that we are approaching the “sunset of missions” in the “land of the rising sun.”
On the other hand, many national leaders are optimistic about the open doors, and missionary
activity continues to be significant. This is an opportune time, then, to review the record and make
a re-appraisal.
(a) Successes and failures in the past
The reason for the limited success of missions and churches in Japan are many. Some of the most
important ones include the following: a lack of understanding of Japanese religious traditions;
disregard for sociological structures, especially that of the family; the inroads of liberal theology;
the pastor-centered structure of the churches; the failure of pastors to lead their people in
evangelistic outreach; the inability of many missionaries to adjust their approaches to the Japanese
context; the isolation of many Christians from their communities; the conflict or lack of effective
co-operation between churches and para-church movements; and one-sided theological training
with an overemphasis upon an analytical, academic approach to the Bible and Christian ministry.
Nevertheless, we must not forget that in his grace, God has granted times of revival and
ingathering in the past: the Doshisha Revival in the 1880s; the Twentieth Century Forward
Movement in 1901-04; and the Oriental Mission Societies Holiness Revival in the 1930s. Nor
should we forget the impact of more recent efforts such as the Kingdom of God Movement and
Total Mobilization Evangelism, and the emphasis upon church planting and church growth.
A 1976 study of eight rapidly growing churches (located in different types of localities and having
a high percentage of converted Buddhists) by Paul Ariga pointed up some important factors which
contribute to growth. Common to all eight churches were the following factors: the vitality that
results from a continual and obvious dependence upon the ministry of the Holy Spirit within the
congregation; a sincere commitment to the task of evangelism on the part of the people; a
willingness on the part of the pastor to take the lead in a programme of outreach; the formation of
concrete growth goals on the basis of study and faith; the establishment of multiple meeting places
in order to reach more people; and periodic evaluation of progress in the task.
(b) Evangelistic methods and Japanese society
Christian novelist Shusaku Endo writes that the Christian community in Japan was obliterated in
the seventeenth century, not because of prohibitions or persecution but because there is something
The Camel 6
about Japanese
Method society that is resistant to the Christian faith. Isaiah Bendasan says, “There are
3 no
real Christians in Japan. They are all Japanese-ans.”
Of utmost importance to Japanese people is harmony in human relationships. The acceptance of the
individual by the various kinship or other groups of which he or she is a part is of primary import.
The individual’s decisions are invalid apart from group agreement; his activities are regulated by
the group, and his character and conduct are constantly evaluated by the group.
Evangelism in Japan must concentrate upon groups, not just individuals. The World Lutheran
Federation study mentioned above revealed that 52 per cent of them had been strongly influenced
toward Christ by attending Christian schools, or participation in group activities. The 1976 story of
eight successful churches showed that evangelism in group context was most effective: household,
extended family, specialized group, “table-side,” and Bible camp evangelism. When individuals are
converted apart from the primary groups to which they belong (especially the family), they should
be prepared as bridges to, and witnesses within, those groups. Radio Pastor, Akira Hatori, was the
first to be converted within his kinship group. Subsequently, more than one hundred have become
Christians; and at least fifteen are evangelists, pastors, or missionaries.
(c) Evangelism and the preparation of the people of God
Essential to any evangelism strategy is the preparation and involvement of those who are already
believers. The preparation should be threefold:
(1) Spiritual preparation
One rapidly growing church in the Tokyo area specifically “targets” people to be evangelized and
assigns them to its members. Church prayer meetings focusing on the unsaved are augmented by
the personal prayers of the believers for the people for whom they are responsible. With certain
exceptions, such as Nichiren Orthodox Sect Soka Gakkai Buddhists, Japanese people tend to be
religiously tolerant (until faith threatens group harmony). In this context the kind of spiritual
preparation that motivates the believer to win souls and prepares the hearts of unbelievers to be
evangelized is especially important.
(2) Scriptural preparation
The plan of still another church for preparing its believers to lead non-Christians to Christ includes
a course of study and literature tools, which enable the lay person to be a teacher to the non-
Christian assigned to him as well as a witness to him. The Christian is actually introduced to the
inquiring individual or group as a friend and teacher who will answer their questions and lead them
in an understanding of God’s Word, the Bible.
(3) Practical preparation
In addition to spiritual motivation and a biblical orientation, Japanese Christians require the kind of
practical training that will enable them to turn characteristic politeness and the unusual number of
associations with individuals and groups that is characteristic of Japan into evangelistic
opportunities. Believers must be trained and deployed not simply as individual witnesses but as
participants in united programmes of outreach centered in the local church.
(d) Evangelism and the conversion process

The Camel 6
Referring
Method once again to the World Lutheran Federation study, it was found that considerable 4time
was spent in the “inquiry stage” before the subjects became Christians. More specifically, roughly
one-third took one year, one-third took from one to three years, and one-third required more than
three years to make the decision to become Christians. Of course, a similar study in another
communion might turn out quite differently. But, generally speaking, time and patience are
required to lead Japanese in general and Japanese Buddhists, in particular, to Christ. One reason for
the unusually high percentage of reversions in Japan likely is the pressures for premature decisions.
A sound strategy of evangelism in Japan, then, must include ways of keeping contact with inquirers
over a period of time, and moving them forward in their understanding and appreciation of the
uniqueness of Christ and the Christian faith. At the same time, it must include opportunities for
definite commitments to Christ.
(e) Evangelism and the mass media
Japan is a media-conscious society and one of the most literate societies in the world. Radio and
television, books and other types of literature, Christian films, cassette recordings—all have been
successfully utilised in Japan. The Buddhists are as adept in using these tools of propagation as are
Christians—and sometimes more so.
It must remain beyond the scope of this paper to evaluate such a multifaceted dimension of
evangelism. However, it can be reported that thirty years of experience on the part of the Pacific
Broadcasting Association corroborates general research on the role of mass media. Mass media
programmes which are carefully related to the witness of local Christians and churches are most
effective in bringing Japanese into fellowship with Christ and the congregations.
(f) Evangelism and the local church
Influenced by the tendency toward a closed society in Japan, many churches have become ingrown
and have failed to become dynamic forces in their communities. Influenced by the need for
intimacy and a sense of belonging, many churches grow until they reach the outer limits of small
group size and then level off. (The size of the average Protestant congregation in Japan is forty-
four).
Ultimately, the hope of evangelizing Japan is to be found in the spiritual vitality and evangelistic
outreach of the Christian congregations. Let them, as some Buddhist groups have done, actually
serve their communities in such activities as ministering to the poor and cleaning up public areas.
Let them, as did one congregation in Greater Tokyo that has forty-eight home Bible study groups,
blanket their communities with cells of Christian outreach. Let them, as numerous churches have
done, plant daughter churches in unreached areas by providing prayer and financial support and
even a nucleus of believers. And let pastors, as a very few of them have done, be prepared to
minister to several smaller congregations, if necessary, delegating more responsibility to the
capable laymen and laywomen of Japan who possess such great potential for future growth.
According to a recent issue of the Japan Harvest, one of the most neglected areas of Japan in 1969
was also a Buddhist strongholdToyama Ken. For a population of 1,100,000 people it had only
fifteen churches! Toyama Ken became a focal point of evangelical concern. Prayer was offered.
Plans were made. Workers were sent. Outreach was multiplied. Within the last ten years the
number of congregations produced in the first one hundred years of Protestant witness in Toyama
Ken has more than doubled. The number of churches now stands at thirty-five.
The Camel 6
As we face
Method the task of evangelizing the Japan of today, we must admit as Paul did of his world,
5
“There are many adversaries.” But the presence of adversaries must not be allowed to obscure the
fact that before us, as before the great apostle, “a wide door for effective service” has opened (1
Cor. 16:9, NASB).
4. Conclusion
The discussions on the schools of Theravada and Mahayana Buddhism indicate wide differences
exist between them. Furthermore, specific methodology should be developed according to the
needs of each particular situation among the variety of Buddhist peoples. It is also observed that
some principles for strategy are common to many situations. We conclude with three major
comments.
A. Holistic Strategies Necessary
An overall strategy for evangelism which leads to definite church planting should be developed
from the start. It should be evaluated regularly at each level, and necessary adjustments should be
made to ensure that evangelism leads to the establishing of local churches that continue to witness
effectively to surrounding communities.
Such a strategy might include the following broad dimensions:
(i) Develop an environment conducive to positive attitudes toward the Christian message.
(ii) Identify receptive families or communities as widespread evangelism and social service are
carried on.
(iii) Saturate peoples appearing to be receptive with concentrated teaching of the gospel.
(iv) Lead the receptive families and individuals to commitment to Christ as Lord through timely,
focused evangelism.
(v) Start new church cells of these believers immediately following conver sion.
(vi) Nurture the new believers by teaching and practice of the dynamic Christian responsibility.
(vii) Identify and develop prospective local leaders from within the new church.
(viii) Stimulate vision and active participation of the members in establishing new daughter
churches or cells.
B. Summary of Basic Issues
These principles for strategy should be expanded, but the practical conclusion in terms of the task
calls for dealing with three basic issues:
First, the spiritual conflict demands concentrated prayer to break the controlling forces of darkness
in the heavenlies. God answers prayer, but demonic forces may hinder and frustrate his answers
being appropriated at times (Dan. 9:3-4, 17-23). Pray God will break down these powers and free
Buddhist hearts to hear the Word of God through the Holy Spirit. Christians must depend on God
The Camel 6
and his
Method grace and not be surprised by his sovereign intervention in ways beyond those strategies
6
presented here.
A second factor is the overcoming of the social solidarity which has hindered the establishing and
expansion of strong and indigenous churches. This has been a major concern of this paper. Current
pressures of socio-economic and political changes in Buddhist lands today may open doors of
opportunities to establish stable, viable Christian communities that will help the Buddhist societies
find a solution to the pressing problems of life and thereby produce a better social acceptance of
Christians by Buddhists.
A third essential is the bold, though humble, proclamation of the gospel to Buddhists. A dynamic
encounter with the living Lord, in contrast to the dormant Buddha and the feared spirits, is needed
and inevitable. Let those prophetic advocates arise, like Elijah, to demonstrate power encounter,
breaking with the spirits. A cultural sensitivity should be welded to incarnational evangelism based
on deep biblical foundations. This requires a person-centered approach while maintaining a truth-
centered gospel. To find the best evangelistic approaches, experimentation should be implemented
speedily.
C. Suggestions for Continued Implementation
Finally, in order to implement the initial suggestions in this report, the following strategies for
using it are outlined:
(i) Existing local study groups in each country should continue to study, implement, and test the
suggestions given in the report.
(ii) Pilot projects to research and develop efficient communication tools such as drama, song, and
tracts should be launched. Indigenous illustrations, parables, and proverbs for communicating
gospel truths should be collected, published, and used.
(iii) Attempts to overcome the inertia against valuable innovation among both missionaries and
national Christians should be tried. Possibly workshops or follow-up seminars would be helpful.
Ways to build motivation to consider effective church planting among Buddhists and to implement
strategies must be found.
(iv) Groups may wish to draw on the expertise of specialists in communication, evangelism, church
planting and church growth, in relation to reaching Buddhists.
(v) Resource centres should be established in each country to facilitate:
(a) Information flow from the local study and grass roots implementing group within that country.
(b) Availability of sources, reference books and case studies relevant to reaching Buddhists—e.g.,
Strategy To Multiply Rural Churches: A Central ‘Thailand Case Study (Amos Smith, Bangkok:
OMF Publications 1977).
(c) Co-ordination of workshops, pilot projects, and appropriate research within that country—e.g.,
assigning individual topics for preparation, arranging get-togethers for interaction and response
from time to time.
(d) Cross-fertilization and information-sharing with similar resource centres in other Buddhist
lands. For example—sharing models in effective evangelization.
The Camel 6
Existing
Method evangelistic centres to be used as resource centres are: 7
(1) Thailand Church Growth Committee—Box 432, Bangkok, Thailand

(2) Kansai Mission Research Centre—2-3-5 Nakajima-dori, Fukiai-Ku, Kobe 651, Japan
(3) Sri Lanka Information Exchange, c/o Lakshman Peiris, “Sudharsana” Byona Visita,
Unawatuna, Sri Lanka
This report calls today’s Christians in Asia and missions around the world to a new practical task of
dealing with various grass roots issues in communicating Christ so that large pockets of accessible
Buddhist populations will be enabled to come to faith in Jesus Christ, and become functional
members in his church now and in the decades ahead. Nor should those Buddhist lands closed to
direct Christian witness be forgotten. Ways to send forth the gospel to them through written
Scriptures and radio, backed by prayer, should be carried on until those doors also are open in
God’s time.
The Camel 6
Method 8
Christian Witness to Hindus

Mini-Consultation on Reaching Hindus
held at Pattaya, Thailand from 16-27 June, 1980
Sponsored by the Lausanne Committee for World Evangelization
Prefatory Note
This report, Christian Witness to Hindus, is one of a series of Lausanne Occasional Papers (LOPs)
emerging from the historic Consultation on World Evangelization (COWE) held in Pattaya,
Thailand, in June, 1980. The report was drafted by members of the “Mini-Consultation on
Reaching Hindus,” under the chairmanship of Mr. Satkheerthi Rao, who also served as
International Co-ordinator of the pre-COWE study groups on Hindus.
Copyright © 1980
Contents
Introduction
1. Historical Sketch and Contemporary Situation
a. The Hindu Population
b. The Hindu Religion
2. Biblical Framework for Hindu Evangelization
a. Preamble
b. Theological Perspective
The Camel 6
c. Theological
Method Blocks 9
d. Theological Bridges
3. Hindrances to Evangelization of Hindus
a. Socio-Cultural Issues
b. Economic Issues
c. Methodological Issues
4. Case Studies of God’s Action in Christian Ministry to Hindus
a. Family Head Responds Through Unusual Circumstances
b. Miraculous Healing Convinces Many
c. The Church’s Social Concern Softens the Community
d. Repeated Exposure to the Gospel Bears Fruit
e. Christian Witness and Worship Crosses Social Divisions
f. A Period of Teaching and Discussion Precedes Reaping in High-Caste Community
g. Initial Contact Through Students
5. Strategic Planning For Evangelization of Hindus
a. Preamble and Principle
b. Rural Evangelism
c. Urban Evangelism
d. Ministry to Women
e. Student Evangelism
f. Diaspora
g. Social Concern
6. Resources and Tools for the Task
a. The Middle-Class Church
b. Mass Media
c. Weddings, Funerals, and Festivals
d. Dialogue
e. Seminars
f. Diaspora
7. Commitment
a. Co-operation between Church and Para-Church Organisations
b. Mobilisation of the Church World-Wide for Prayer for Hindu People
8. Conclusion
a. The Hindu Quest
b. Love Dynamic
9. Closing Concern
Appendix A: Report Committee
Introduction
We give thanks to God Almighty for his gracious act of salvation in Jesus Christ, which has made
possible the entrance into the Kingdom of God for over 565 million Hindu people dispersed
throughout the world, with the majority in the Indian sub-continent.
We rejoice in the fact that the saving Word of God preached faithfully by God’s servants has
brought about a Christian population of about 19 million people in India alone. However, we are
conscious that God longs for the whole Hindu people to know Jesus Christ and live under his
Lordship (Isa. 17:7, 8).
The Camel 7
We regret
Method that, after so many years of sincere effort by so many faithful people, the number of0
Christians in India is still less than 3% of the population. Further, the dispersed Hindus in other
parts of the world have been largely neglected by the Christian communities.
We repent of the fact that we have been so pre-occupied with structural concerns of the church that
we have neglected to make these structures the medium to facilitate the compassionate concerns of
the people of God. We have thus obscured the reason for our existence, which is to be instruments
of the King—bringing all peoples, structures, and institutions under the Lordship of Jesus Christ,
reflecting his priorities.
We have forgotten that structures should serve the community and are dynamically alterable, and
should not merely exist to be maintained by the community as rigid, obsolete entities. We further
believe that, according to the New Testament pattern, submission of the structures to the
community enhanced the evangelistic concerns.
We repent of our self pre-occupation and failure to see the Hindu as God sees him—a person
created in God’s own image who has every right to know who his Creator and Saviour is. Because
of this failure, we have not whole-heartedly welcomed new converts into our churches.
Consequently, many sincere seekers have felt rejected and have thus returned to Hinduism.
We repent of our arrogance which has kept us from following our Lord’s example of incarnation.
Because of this, we have failed to understand the Hindu and failed to develop an evangelical
theology which is true to the biblical revelation, and which meets the needs of the Hindu.
We are ashamed to admit that Christ has attracted so many Hindus, and yet most have not come to
love him and serve him as their Lord. The statement attributed to the late Dr. Ambedkar, as
reported by Bishop Picket, is a standing rebuke to us. Reportedly, he said, “When I read the
gospels I find there an antidote for the poison Hinduism has injected into our souls. But when I
look at the Christians I know, I find they are taken up with seeking their own self-interest and have
no concern for their own people.”
Unfortunately, we also are aware that the present planning and deploying of resources by our
churches reflect the imbalance which we find in the secular world. In the Indian sub-continent most
of the resources of manpower and finance are spent on the elite of the church population living in
urban areas. However, 80% of India’s population consists of rural people. Because of this
imbalance, we have failed to realise that most church growth has taken place in rural areas in
people movements to Christ.
We, therefore, call upon the churches interested in reaching world-wide to reorganise radically the
use of their resources so as to serve the basically rural community. We call upon church leaders to
be bold in their decisions regarding institutions and training of pastors and evangelists, so that the
rural areas get the priority they rightly deserve.
We, the participants in the COWE Mini-Consultation on “Christian Ministry to Hindus,” sincerely
repent that we have failed to be a blessing to the Hindus among whom God has placed us. We
desire that God should renew his church so that it reflects the love and concern of our Lord for the
Hindus.
We rejoice in the activity of God in recent days, brought to light through conferences like COWE,
that has led to a growing awareness of our responsibility for evangelization of the peoples of the
The Camel 7
earth and
Method which calls us to a world-wide prayer commitment for world evangelization. As its1first
and most important step, we call upon the church world-wide, and especially the church in India, to
mobilise intensive and believing prayer for the reaching of the 565.5 million Hindus in this
generation. We strongly believe that God is calling his people to active involvement in
evangelizing Hindus in every part of the world.
The Aryans from Central Asia entered India in the 3rd century B.C. and settled on the banks of the
river Indus. Their search for God resulted in the writing of the Vedas. Based on the Vedic scriptures
was born the Aryan religion, which evolved into Hinduism. It absorbed everything, covering tribals
and Dravidians. Hinduism dominated and built a strong sense of community in the Indian society,
stratifying it into different castes. Wherever the Indian was taken, either to serve in plantations or
in the British army, Hinduism followed, spreading far and wide.
Generally speaking, a Hindu is born, not made. Except for recent trends of conversion to
Hinduism, by and large the growth of Hinduism has been biological. The world population is said
to be 4.3 billion, of which Hindus make up over 565 million or 13 per cent of the total population.
Of that number, 527 million live in India and 38 million have moved to countries such as the
Middle East, United Kingdom, the United States, South Africa, East Africa, Malaysia, Fiji,
Singapore, and Sri Lanka. In India, 83 per cent of the total population is Hindu (527 million),
whereas the Christian population in India is only 2.9 per cent (19 million).
[Website Editors’ Note: The Hindu and world population figures were projected for the year 2000 as
follows: Total world population 6.1 billion, world Hindu population 795 million (730 in India and 65
elsewhere) or 13% of the world total. In India, 72% (730 million) of the population is Hindu. The
foregoing figures are from “The Annual Statistical Table on Global Mission” by D. Barrett and T.
Johnson, International Bulletin of Missionary Research, Vol. 22 No. 1, 1998. The Christian population in
India was estimated to be 3% (30 million) by the India Center for Mission based at the U.S. Center for
World Mission in Pasadena, California.]
There is no one definition which explains Hinduism in its entirety. In fact, it is a conglomeration of
ideas, beliefs, convictions, and practices varying from people to people and from region to region.
For example, Aryan Hinduism of North India is radically different at many points from Dravidian
Hinduism of South India. However, Hinduism can be understood in the following ways:
(i) Philosophic Hinduism: This form of Hinduism is dominated by the authority of the Vedas and
Upanishads (scriptures). Concerning the understanding of the Ultimate Reality, there are three
popular schools of thought:
– Advaita—non-dualism
– Dvaita—dualism
– Visishtadvaita —modified dualism
The Camel 7
They teach
Method from the ancient Vedas that there is a spark of divinity in man, and hence to call a2 man
a sinner is blasphemous; there is, then, no need for a saviour.
(ii) Religious Hinduism: Adherents to this type believe in the Puranas (epics) and in the
Mahabharatha, Ramayana, and Bhagavad-Gita, saying these epics are revelations from God.
There is a strong belief in avatars (incarnations of gods). Their theology is syncretistic. Man is at
liberty to choose his own god from among a pantheon of 33 crores (330 million), and to worship
any number of gods. Salvation may be attained in one of three ways:
– Gnanamarga (way of knowledge)

– Bhaktimarga (way of devotion)
– Karmamarga (way of good deeds)
(iii) Popular Hinduism: This form of Hinduism is far removed from philosophy and Brahmanism.
The followers of this form are influenced by ancestral tradition, animal worship, temple cults,
magic, exorcism, etc. They are indifferent to the authority of the Vedas and are concerned only
about a god who protects them, blesses them, and makes them prosperous. The majority of Hindus
adhere to this form.
(iv) Mystic Hinduism: Gurus with mysterious personal experiences are drawing many to
themselves. The claims of these gurus are sensational, often asserting that they are avatars and that
they have supernatural gifts of healing, ability to perform miracles, to read the inner thoughts of
people, and to prophesy the future. Prominent among the gurus who have a mass following are
Satya Sai Baba, Bal Yogeshwar, and Acharya Rajnesh. The Transcendental Meditation of Mahesh
Yogi has drawn many disciples from India and other countries.
(v) Tribal Hinduism: This type is very much influenced by animism, spiritism, the occult,
necromancy, and animal worship. The fear of the unknown exercises its instinctive dread over
followers’ minds.
(vi) Secular Hinduism: Those who belong to this group are generally nominal in their beliefs and
indifferent to religious practices. Even the few religious customs that they follow are motivated by
materialistic tendencies.
(vii) Hindu Sects and Cults
(a) Sects: Saivism, Shaktism, Tantrism, Vaishnavism, Ramaism, and Krishnaism. These have
remained within Hinduism. Jainism, Buddhism, and Sikhism, reform movements within Hinduism,
became independent religions.
(b) Cults: The following have sweeping influence in many parts of India: Swami Ayyapa in Kerala,
Murugan in Tamil Nadu, Venkateshwara in Tirupathi (Andhra Pradesh), Kali in Bengal, and
Hanuman in Uttar Pradesh and Bihar.
(viii) Modern Trends in Hinduism: Although the Christian faith is claimed to have been brought to
India in the first century A.D. by the Apostle Thomas, resulting in the formation of a Christian
The Camel 7
church,
Method it remained introvert and did not spread. In the l6th century, Catholic missionaries, such
3 as
Francis Xavier and Robert de Nobili, brought the gospel to the Hindus. After them came the
Protestants in a floodstream, with various mission societies establishing churches, as people
movements spread mostly into the lower category of Hindu community. The emphasis on higher
education by Alexander Duff and succeeding missionaries led to a Hindu renaissance giving birth
to Hindu Reform Movements such as Brahma Samaj, Arya Samaj, and Prarthana Samej. The
formation of Hindu Missionary Movements, such as the Rama Krishna Mission followed.
A concept of mission is not one of the main tenets of Hinduism. But Hindu theologians, such as
Vivekananda and Aurobindo, by their interpretation of the main teaching of Hinduism, have added
this new missionary dimension. The missionary vision of some Hindus is posing a threat to
Christian evangelistic activities. We now hear of cases of nominal Christians, as well as Hindu
converts to Christianity, reverting to Hinduism. Further, western converts to Hinduism are being
sent as Hindu missionaries to some parts of the world. The Hare Krishna Movement has a notable
impact in many western countries. This movement has a big appeal to young people. In some
western countries it has established centres for the propagation of this movement.
In conclusion, modern trends in Hinduism find expression in the Harijan Movement*, initiated and
propagated by Mahatma Gandhi, in the missionary movement designed by Vivekananda, in a
secular socialist ideology advocated by Jawaharlal Nehru, and in the militant communal sectarian
groups such as Rashtriya Swayam Sevak (RSS).
*Harijans, often called “untouchables,” were called “children of God” by Mahatma

Gandhi.
The post-independence Indian society has developed into a secular democracy. The agnostic
leadership emphasised industrialisation, resulting in rapid secularisation, modernisation and
westernisation. The urban population developed popular nominal Hinduism which leaves it open to
new influences. The rural Hindu, oppressed by poverty and corruption, seeks a liberating gospel.
The unrest caused by several philosophies and a weak political structure, has softened the Hindus
within India for the gospel, even though the above varieties of Hinduism continue to prevail.
Overseas Hindus are in a very unsettled, fluid state. In some countries of the world they are
undergoing a period of great strain and change, which may influence their receptivity to the gospel.
a. Preamble
Jesus Christ, the Son of God, became flesh within an Asian context. During the days of his flesh,
he lived within a Hebraic cultural framework within this Asian context. He was poor. He walked
among the villages and wept over the cities. He accepted social rejects and understood the
fluctuating fortunes of leadership within a tangible human society. The Hindu can understand him.
Before such an understanding can be effected, however, Jesus Christ must be made known to the
Hindu. In this effort to communicate Jesus Christ to the Hindu, the Indian Christian faces the
tension between being faithful to the content of the Bible, and relating this content to the
theological, philosophical, and religious context of the Hindu.
The Camel 7
The resolution
Method of this problem does not lie in interfering with the content of biblical truth, but
4 in
the proper use of the crucible of Hindu categories and needs in the process of communicating that
truth.
This is not the first time for such an effort to be attempted because, as early as the 19th century
A.D., many Christian congregations existed in South India within a culturally Hindu environment.
Jesus Christ, the Son of God, is relevant and relates to all human cultures. He can be made known
to a Hindu in a traditionally Hindu culture in India, likewise to Hindus living outside of India.
The gospel is never proclaimed within a vacuum. India provides a particular context which
influences the kind of communication we should pursue. Thus we need to examine the Indian
context in the light of the scriptures, and see which aspects warrant our careful consideration in
Christian communication. The following are some crucial factors which will influence Hindu
evangelism:
(i) Spirituality: Hindus are a very religious people. An aura of holiness characterises every man
who claims to be spiritual. They identify externals to be reflective of holiness. The Bible calls us to
live a holy life (I Peter 1: 16; Rom. 12:1, 2) and to keep our behaviour excellent among unbelievers
so that they may glorify God (1 Peter 2:12; Matt. 5:16). The power of God through a transformed
holy life will be a powerful influence on the Hindu.
(ii) Community: Human dignity stems from man being made in the image of God (Gen. 1:26, 27)
and is reinforced by Christ’s death for all (1 John 2:2). Christians are a human community.
However, their equality before God is not affirmed within Indian society. Although people like to
become Christians without crossing cultural boundaries, we believe that scripture demands
spiritual unity of all believers. It is here that the functioning of the community of Jesus Christ in
biblically relevant ways can be a formidable witness to the dignity that is restored in Christ. When
true community is practised within the church it will prove to the world (John 13:35) our
discipleship. Further, when the church participates in the lives of people through genuine love, our
verbal messages will be validated (James 2:4, 26).
(iii) Poverty: Perhaps the starkest reality of populous India is her poverty. While we will do
everything humanly possible to rectify this situation, in God’s eyes a man’s worth is not
determined by poverty—because he is made in the image of God. Christ not only identified with
the poor; he was poor (2 Cor. 8:9; Phil. 2:7). Elsewhere, it is seen that God has a special heart for
the poor (Prov. 14:31). This message has special relevance to the Hindu within the Indian context.
c. Theological Blocks
Four particular theological barriers to effective communication with Hindus should be highlighted:
(i) Hindus in general are syncretistic They believe that all religions lead to God, implying thereby
that there is therefore no need to change from one religion to another. Indeed, Hindus find the very
mention of change of religion by the Christian highly objectionable. Such demands must be
presented with clarity and respect.
(ii) The Hindu understanding of the concept of sin varies from group to group and even from
individual to individual (e.g., to some, sin is just committing bad deeds; to others, it is
The Camel 7
disobedience
Method to one’s conscience; to still others, it is mere selfishness; and to some, sin is just
5 non-
existent. Vivekananda said, “It is sin to call anyone a sinner.”).
(iii) The doctrine of Karma You reap what you sow. Behaviour in the past determines fate in the
present, and deeds in the present determine the future. The cycles of rebirths keep recurring till
finally “moksha” (salvation) is attained. However, just as karma is a block, it is also a bridge.
(iv) The doctrine of Salvation This highlights the difficulty of terminology. Although the concept of
salvation exists within Hinduism, its understanding as liberation from the cycle of rebirth is
radically different from the Christian viewpoint.
Introduction: We must recognise that Hinduism revolves around a different centre than does
Christianity, asking fundamentally different questions and supplying different answers. The use of
any theological bridge, therefore, is fraught with difficulty, particularly if we attempt to use a
specific term or concept to demonstrate that Christ is the fulfilment or crown of Hinduism.
No concept of Hinduism can be accepted into Christianity without change. By way of illustration,
the following bridges can be grouped into two categories:
Points of Contact: Those concepts which require radical change of content:
(i) The concept of God: In evangelism among Hindus we are speaking into a pantheistic world
view, and although clarification and re-definition are required, it is not necessary to defend the
existence of God.
(ii) Respect for Scripture: The Hindu respect for the sacred writings can be developed in the
context of the unique authority of the Bible. Unlike any other religious community, Hindus will
listen attentively to an exposition of scripture. The sole authority of the Bible must be stressed
without any compromise whatsoever.
(iii) The person of Christ The quality of Christ’s relationship with people, his teachings
(particularly the Sermon on the Mount), and his unique vicarious self-giving and suffering have a
strong appeal to the Hindu. As the Christian communicator fills this respect for Christ with an
understanding of the unique and absolute claim to be “the Word made flesh,” a significant bridge
may be built.
(iv) The doctrine of karma: While this doctrine is a barrier in terms of defining moksha (salvation),
it also can serve as a bridge while communicating the gospel to the Hindu. The Hindu seeks to get
free from the cycle of rebirth which his sin causes. He must be told of the Saviour Jesus Christ,
who by his vicarious suffering and death on the cross triumphed over sin, and has taken upon
himself the penalty of the sins of mankind.
Points of Caution and Clarification: Concepts which require a radical conceptual redefinition:
(i) Christianity and Hinduism differ radically in their understanding of history: We should use this
dissimilarity as a bridge, stressing the purposes of God in time, creation, the historical resurrection,
and the coming judgment.
The Camel 7
(ii) Hindu
Method Spirituality: There is a deep desire in the Hindu for spiritual experience (anubhava).
6 This
is noticeable, for example, among the Bhakti Margis. The emphasis on meditation, austerity, and
the willingness to accept physical suffering are commendable aspects of the Hindu way of life. At
the same time, however, the Christian communicator must stress the degree of personal freedom
that comes in Christian worship, and the Christian understanding that spirituality is not an end in
itself, nor is it merely by spiritual exercises that one inherits the Kingdom. Essentially, the value of
this bridge lies in the importance of the spiritual qualities of the evangelist or communicator of the
gospel in gaining credibility.
(iii) Incarnation: Hindu beliefs in the intervention of God in human history through avatars must
be radically redefined in Christian communication. Avatars enter the world to destroy sinners, and
this requires repeated avatars. The incarnation of Christ is unique, historical, sufficient for all time,
and is rooted in the love of God, saving sinners.
Western culture has been injected into Indian culture as an acceptable form of Christianity; thus, it
appears to non-Christians, this alienates them to a large extent. The following are some of the
issues that have alienated Hindus and proved a hindrance to evangelism:
(i) Food habits among Christians which are totally contrary to Hindu religious sentiments—i.e.,
beef eating.
(ii) The Christian way of worship which is predominantly non-Indian.
(iii) Excessive social mingling of boys and girls in Christian families and in religious activities.
(iv) The practice of Christians in forbidding the use of vermillion** (tilak, kum kum buttu).
(v) Christianity appears as a foreign religion—i.e., western.
(vi) Christianity is seen as a threat to Indian culture and identity, because of the prevailing thought
that “Indian” means Hindu.”
(vii) The wrong notion that Christians are not patriotic.
(viii) The wrong noion that only “untouchables” (Harijans) embrace Christianity
(ix) The fact that caste is the Hindu’s strongest forte of social security.Conversion to Christianity
destroys this, leading to:
> Excommunication from the community

> Damage to family reputation
> Termination of marital prospects
> Physical assault and persecution
(x) Superstition: Many Hindus live under the constant fear of invoking the wrath of the Kula
Devata (family god), if they accept the gods of other religions.
The Camel 7
Method **a red spot on the forehead 7
b. Economic Issues
(i) The fear of loss of property upon conversion to Christianity.
(ii) Loss of privileges and position in society, because of the non-recognition of caste distinction in
the Christian faith.
(iii) The misunderstanding that Christians are a middle-class people. Hence low-caste people
hesitate to mingle with Christians even socially.
(iv) The wrong understanding that the Indian church is quite rich, supported by the influx of
foreign money. This notion is partly due to the huge, widely publicized gospel crusades conducted
by foreign evangelists in our cities.
(v) The loss of economic privileges—e.g., withdrawal of financial aid by the government to
Harijan students converted to Christianity.
(i) We should enunciate theology in Indian categories so that the Hindu can understand the gospel.
(ii) We must develop a truly Christian world view consistent with the Indian context.
(iii) While presenting the gospel, we must be aware of the fact that the Hindu understands the
doctrine of God, man, sin, and salvation in a way entirely different from the biblical doctrine.
(iv) We need to review our communications approaches. In our presentation of the gospel we must:
(a) Speak to the context of the listener.
(b) Be deeply involved in the life of the listener.
(c) Grapple openly with the problems, questions, and needs of our listener.
(d) Present our message in such a way that it answers those problems, questions and needs.
(e) Speak in such a way that we demonstrate love and a deep respect for the listener, and his
questions. There is no room in our evangelism for a condescending attitude.
(f) Recognise that the response of a person to the gospel has both intellectual and emotional
elements. Much gospel communication in the past has emphasised a rational response and has
failed to appeal to the heart. This statement must not be interpreted as an endorsement of emotional
gospel appeals, but a recommendation that our message must speak to the whole person, mind and
heart.
(g) Recognise the fact that our listener lives in a particular social context. The response of an
individual is undoubtedly affected by the attitudes of those around him. As we become aware of the
The Camel 7
specific
Method social environment in which we communicate, principles of evangelism will emerge.8 Our
concern must go beyond the individual response to understand the broader questions related to the
acceptance of Christ by the entire society.
(h) Communicate the gospel through indigenous methods such as bhajans, drama, dialogue,
discourse, Indian music, festival processions, etc.
(i) Be loving and compassionate, and adopt a life-style that is contextualised and communicative.
(j) Recognise what Hindus consider essential qualities in a spiritual leader (guru) that authenticate
a person to be:
> willing to wait

> willing to mortify his body and desires
> willing to suffer pain
> willing to fast
Christian leaders with this type of spiritual qualification are a powerful means of communication.
a. Family head responds through unusual circumstances
The principle of “in contact family-to-family witnessing” works effectively within high-caste
Hindu communities. In Salem District, Tamil Nadu, the Udaiyar Community became responsive to
the gospel through a series of unusual happenings. A widespread religious movement was accepted
by many in the community, and was led by a man who claimed to be god himself. His teachings
and life seemed so attractive that many followed him and surrendered much of their wealth to him.
Then one day “the god” died. The scandal resulted in a government investigation and the group
disbanded. When a Christian missionary contacted the head of a family, many months after this, he
responded to the gospel, because he realised that the irrefutable teachings of “the god who had
died,” who was the leader of the group, really came from the New Testament. The imposter had
used the New Testament without acknowledging it. The new believer remained in the main stream
of his family and community. As a result, many of his family members have believed and have
been baptised. The nurture of their believers has been organised in terms of creating a believing
community of their own, called “Jesus’ family,” wherein the alien structures of denominations have
not been imposed.
Now the Holy Spirit is building a bridge between the Udaiyar and the Lingayath with whom they
live in continued community, and as many as 100 monthly baptisms are common happenings.
b. Miraculous healing convinces many
A Hindu lady, Thirupathamma, was hospitalised with a serious heart problem, a few months before
her delivery. The doctors expected complications during labour, and even feared she might die. A
Christian doctor visited her daily, prayed for her, and explained the gospel. As she opened her heart
to the gospel, she had a vision of Jesus giving her a baby girl and assuring her of a safe delivery.
Not only did she have a safe delivery and a healthy baby girl, but her faith increased so that she
stopped taking medicines, trusting the Lord to heal her of her cardiac problem. A checkup a few
months later showed her to be completely healed.
The Camel 7
Thirupathamma’s
Method husband, upon seeing his wife healed, and listening to the gospel, accepted9 the
Lord a few months later; and both husband and wife were baptised on the same day. Through
Thirupathamma’s life and witness, all her children and their partners became Christians. Through
her faith, prayer life, and consistent witness, she is influencing the whole village for Christ.
c. The Church’s social concern softens the community
A certain church in Kuala Lumpur helped a man who had accepted the Lord to build a small house
in a squatter area. This man, when approached, was willing to open his home for Christian work.
The evangelism group of the church then invited children for Sunday School in his home. The
response was poor. One day a family with three retarded and undernourished children was brought
to their attention. The father had left the family. The mother worked, doing menial jobs. The family
was treated like outcasts in that community.
The evangelism group became involved in taking care of the children, cleaning the home,
providing food, clothing, and medicines. This touched the community. The non-Christians saw the
concern of the Christians. Their attitude changed, with the result that the Sunday School attendance
increased. When the Christians invited the parents for a fellowship tea, they had the opportunity to
communicate the gospel to them. Sewing classes for the women have been started to help the
people, and with the hope that eventually they will be saved, and finally win their whole families to
the Lord.
d. Repeated exposure to the Gospel bears fruit
Dehilla was born in Kenya, son of a Brahmin. The family moved to England after I I years. Being
devout Hindus, they followed all the rituals customary to practising Brahmins.
Dehilla first became interested in Jesus Christ through a tract he picked up at a fair. The words,
“Father forgive them, for they know not what they do,” printed under a picture of Christ on the
cross, impressed him. But he felt that this was the God of the white man and so seemed unfair.
“Why should ugly people have such a kind God?” he thought.
Sunday School was Dehilla’s second contact. But his father took him out of it the moment he
realised his son was learning about Jesus Christ, and not about English grammar.
The next contact was an Indian Christian girl who took him to a Bible study in the home of a
missionary. He was amazed to find so many Asian Christians at this Bible study. John 3:3 and I
John 1:9 convinced him of his need for a Saviour, and he decided to follow Christ. Hungrily he
studied the Bible, and Christ began sorting out his wrong attitudes. He ceased to worship the
family idols and stopped his visits to the temple.
His parents were both hurt and annoyed. Going to a Christian meeting has become very difficult,
and Dehilla studies his Bible in secret. But the Word of God gives him comfort, and he continues
to pray for his parents and other Asian people who do not know the Lord.
e. Christian witness and worship crosses social divisions

The Camel 8
A village
Method in Dharmapuri district in Tamil Nadu has a population of about 4,500 people. This 0village
is made up of seven different groups, including Udaiyars, Gownders, Kasu, Chettiars, and several
low-caste groups.
An indigenous missionary movement has been active in this village for the last 10 years, and many
people are coming to the Lord Jesus Christ. They have built a church on the outskirts of the village
where converts from all seven groups are worshipping together. This new spiritual community is
gradually transcending the existing traditional structured communal system in the village. A new
church building holding 1,000 people is under construction. More people are led to the Lord in this
village by the converts than by the missionaries.
f. A period of teaching and discussion precedes reaping in high-caste community
The first contact with a small Reddy (high-caste) community living in northern Andhra Pradesh
was made three years ago. Regular teaching began through scripture memorisation and songs.
Various issues such as family ties, caste, the objections of older members of the community, and
marriage prospects for their children, were thoroughly discussed at family and community levels.
In December 1979, 16 people were baptised as family units. The first to respond were young
couples, followed later by older members; and, a few months after, by the oldest man, who was
very much revered in the community.
g. Initial contact through students
The first contact with a rural Neethakani people in Andhra Pradesh was made through boys from
that group, studying in a school in a nearby town and living in government-run hostels.
When the boys returned home during the holidays, they shared their faith with their parents. As a
result, the people of that community invited missionaries to come and speak about Christ.
Discussions, for example, about the power of the Creator God (and a practical example of such a
power encounter) bore fruit; and 21 people from that group, mostly as families, were baptised in
one village in December 1979.
In the context of the Indian society, which is deeply divided and fragmented, the unity of God’s
people will proclaim God’s power to all men. Our strategies for evangelism must therefore
contribute to God’s purposes for his people—the visible presence of the Body of Christ throughout
the world.
There is strong biblical support for viewing all peoples as living in unique social contexts and
understanding the plan of God as the establishment, in those contexts, of his church, from among
all caste, class, economic, and social groups. Such a united visible presence of the Body of Christ
is a major goal of evangelization.
Consequently, our evangelistic strategy must view people in specific societal groups, defined
within geographical units, not by social or cultural factors. It is helpful to view India as composed
of many hundreds of thousands of such communities in the villages (nagars, purams, varams, giris,
etc.). God’s purpose is that the church planted in each community be a true demonstration of the
The Camel 8
power of
Method the gospel to break down all human barriers. We are committed to “the whole gospel
1 to
the whole man.” The gospel must reach each individual and touch every dimension of community,
social, economic, religious, and political life.
Our commitment to evangelism must seek to reach people in community. We must, therefore, be
sensitive to the complexity of communal acceptance. Two problems present particular difficulties.
In our enthusiasm for individual conversion we may erect barriers to acceptance among the
majority. If, as frequently occurs, the first converts are those who are socially isolated for one
reason or another from the community, premature reaping may create serious barriers to the
establishment of the Body of Christ in that area. We must exercise patience as we sow the seed,
create a hunger, and work for the conversion of the opinion leaders in the community.
The acceptance of Christ by a community lies in the life of the converts. The diffusion of the
gospel throughout a community inevitably takes time. The initial enthusiasm of the converts may
erode. As nominalism grows within the church, the resultant loss of vitality will eat away at the
credibility of Christ’s Body, the church.
A continually revived church is an essential—if not the supreme need—in our strategy, if the Body
of Christ, living as a vital testimony to the power of Christ, is to be planted in every area in each
town and city throughout India and the Indian diaspora.
The church, therefore, is both our primary goal, our strategy, and our resource in evangelization.
b. Rural Evangelism
Eighty per cent of India’s people live in rural areas. There are about 600,000 villages. There has
been great neglect of rural evangelism. Rural Hindus tend to be more religious than the
materialistic-minded city dwellers and may be more receptive to the gospel. Evangelists must be
trained for rural areas in their own vernacular and should adopt a suitable life-style.
The evangelist working among rural Hindus must have a call and commitment to this work and
must depend on the Holy Spirit to guide him to the most appropriate strategy.
(i) As far as possible, churches must encourage converts to continue to relate to their own
community and to win it to Christ.
(ii) Use scripture passages which illustrate and state Christ’s authority and power over sickness,
physical need, and evil spirits.
(iii) Do not hesitate to pray and believe for the demonstration of Christ’s supernatural power over
disease, and for deliverance from the fear and domination of evil spirits. These power encounters
validate the truth of Christ and the power of his Name.
(iv) Follow a suitable life-style, which helps identification with villagers.
(v) Use indigenous forms of communication, such as drama, bhajans and katha, sat sang
(dialogue), etc.
(vi) Use audio-visual aids, literature, house-to-house visits, and adult literacy programmes.
The Camel 8
(vii) Challenge
Method local churches to identify receptive communities and become involved in reaching
2
them.
(viii) Form prayer cells among new converts to keep before them the vision and burden to
evangelize their own people.
(ix) Conduct regional seminars on rural evangelism for laymen.
c. Urban Evangelism
In our attempt to communicate the gospel to the city dwellers, it has been ascertained that the
following categories of Hindus have an open response to Christ:
> Slum dwellers who belong most to the Harijan community.

> Young people in schools and universities.
> Unemployed young people desperately in search of jobs.
With regard to the methods of communication, the following have been found fruitful:
> Open air/street preaching

> Tract distribution
> Radio evangelism
> Public gospel crusades
> Public healing campaigns
> Small group retreats—evening meetings.
Regarding strategy, a systematic follow-up programme must be designed for each of the above
methods, and especially for public crusades. Hundreds of Hindus respond to the altar call, but few
are baptised. Hence the call for a systematic, follow-up programme.
(i) High priority should be given to ministry among Hindu women, since they are the custodians of
the faith.
(a) The God-given gifts, talents, and abilities of women should be recognised by the church, so that
the women can be involved in various aspects of the ministry to a much greater measure than
occurs at present.
(b) The local churches should motivate and encourage Christian women to work chiefly among
Hindu women in a holistic ministry using bridges like the following:
(1) Christian festivals

(2) Sewing and cooking classes
(3) Adult literacy classes
(4) Hospital visitation
(5) Neighbourhood children’s work
(6) Neighbourhood Bible studies
(c) Adequate teaching materials on the biblical teaching on women should be provided by:
The Camel 8
(1) compiling
Method existing materials 3
(2) writing of additional materials
(d) These materials should be used by the churches in a teaching programme, preferably including
men and women jointly.
(e) Christian conferences, especially pastors’ conferences, should include both husband and wife as
delegates.
(f) Rejected and neglected groups, such as prostitutes and prisoners, should be a vital target for
evangelism.
(ii) Ministry to women students: When female Hindu college students become Christians, they
often receive no nurture after leaving college. Hence, they easily slip back into the religious and
cultural customs of their homes.
a) The church should be made aware of this, and special emphasis should be placed on serious
intercessory prayer for them.
(b) Those who have won them to Christ must consider seriously their responsibility for constant
nurture.
(c) Christian homes in their own community should be sought out for the purpose of spiritual
nurture and establishment, including marriage arrangements if necessary.
(d) Dislocation from their homes should be avoided, unless found absolutely necessary for these
girls.
There are great opportunities among university, as well as high school, students. The Christian
church should take advantage of this opening by effective reach out.
(i) Responsive groups:
(a) Students from a traditional Hindu home appear open to the gospel due to the breakdown of their
religiosity, while in the secular atmosphere of the college/university.
(b) Students coming from a rural background to study in a city, are lonely, and open to Christian
influence through friendship.
(c) The students from other language areas studying in linguistically strange areas are open for
friendship from Christian youth (e.g., a Bengali North Indian studying in an
engineering/medical/technical college in Hyderabad).
(d) International students are another group open to new influences (e.g., Malaysian, Iranian, and
African students in India).
(ii) Suggested strategy:

The Camel 8
(a) Keep
Method an open home: adopt international students as your own; take them to church/picnics,
4 etc.
(b) Arrange for international student get-togethers.
(c) Train Christian students to develop close friendships with Hindu students.
(d) Conduct special Bible studies for them.
(e) Conduct competitions and social programmes involving such students with Christian students
(e.g., debates, games, slum work, etc.).
(f) Visit them in their hostels.
(g) Help them financially when they are genuinely needy.
(h) Develop a sensitivity to the various dimensions of student needs.
f. Diaspora
The main concern of the recently established Fellowship of South Asian Christians (organised at
the Overseas Indians Congress on Evangelism, June 9-15, 1980) is the evangelization of South
Asians living abroad. This should become a dynamic force for evangelism of Asians, many of
whom are Hindus, scattered in countries other than their homeland.
g. Social Concern
The Bible teaches the Christian’s responsibility to meet the need of the total man. Historically, the
Christian church has shown great social concern towards the poor and oppressed masses among
Hindus. Today some political leaders increasingly charge that Christian social action uses the
poverty of the people as a means of exploitation to gain converts. Evangelical relief organisations
nevertheless should not hesitate, because of fear of reaction, to present the claims of Christ when
they meet human physical need.
Strategy for social concern:
(i) Recruit social workers who are spiritually motivated and interested in evangelism.
(ii) Avoid the danger of making “rice converts.”
(iii) Do not give room for suspicion on the part of the government or the public.
(iv) Practise a servant leadership (John 20:21).
(v) Whenever possible, relate social service to evangelism:
(a) Christian compassion can be rightly expressed only by Christian believers. They alone will seek
to express the concerns of Jesus Christ for the salvation of those served.
(b) Long-term planning and budgeting of the local church for social service should reflect the
priority of the evangelization of the non-Christian community around them.
The Camel 8
(c) The
Method local church should match the compassionate action of other more remotely located 5
believing communities in social service in their area, by personal participation through the use of
their own time, treasure, and talent.
(d) Social service should be planned to help increase self-reliance and the ability of those
benefitted, to help themselves.
India’s population of over 600 million divides itself approximately into 10 million wealthy, 90
million middle class, and 500 million below poverty level. Within the last group are 250 million
who are hopeless and separated from any contact with any level above the poverty level. Among
these 500 million, Jesus Christ is a “natural.”
The church is interwoven in all these layers of society. But the 90-million layer is articulate and in
contact with the poor in a broadside contact. They also cut right across all of India’s divisions—
caste, language, region, etc. The church within this section will be most responsive to the call of
mission because they are open to change and are change agents themselves.
Small groups brought together for action, transcending India’s divisions, produce the quality of
integrity without which no authentic communication can take place.
Therefore, small groups of born-again Christians among this middle class can be formed with three
main purposes:
(i) to fight sin at every level
(ii) to fear no judgement bar except the judgement bar of God
(iii) to invest time, treasure, and talent as custodial responsibilities and hence accountable to God.
They must then:
(a) affirm Jesus Christ as the Absolute, and thus transcend all social and cultural limitations
(b) use the categories of the gospel to address society with radical claims and
(c) use the insight of born-again sociologists to go to the root-cause of the symptoms of sickness in
society and then fight it unitedly. This will not only unite the church into action but will lend
credibility with the poor. They must communicate to the Hindu at every level, in all contexts,
within the broadside relationship in the society.
Thus the church, without dividing the Body of Jesus Christ, will utilise creatively the sociological
diversities within one Indian Christian community (the believing human community) to
communicate with the diversities of the non-church human communities around her—without
further accentuating the diabolical diversity already existing within it.
b. Mass Media
The Camel 8
(i) Literature:
Method Literature distribution is one of the most important methods of communication. 6 The
political ideologies of the present day are on the march, and their first method of attack is through
literature. This is true of communism, religious cults, and heresies. Therefore, Christians should be
in the forefront in using literature in order to reach Hindus for Christ. Such literature should be
written and printed in India.
“Christian Groups,” formed as a result of the distribution of gospels by Every Home Crusade, are
proving to be a distinctly fruitful ministry. In many villages, totally without Christians or churches,
many Hindus have accepted the Lord. These new converts are formed into small groups in homes
for fellowship and Bible study. Periodically IEHC workers visit these groups and give them
biblical teaching. Natural leaders from within the group are planned to take on leadership
eventually. At present, over 1,500 groups of this kind are the result of this type of literature
ministry.
(ii) Radio Evangelism: Where the percentage of illiteracy is very high, literature evangelism has
very little effect. Therefore, radio evangelism is a real boon in reaching the illiterate. Radio, which
earlier was the rich man’s luxury, has become a common man’s companion. People are eager to
listen.
When a particular programme is beamed toward any particular country, the background of the
country in terms of the religion and culture must be carefully looked into. Any English programme
to India will mostly appeal to people in the cities. Only a programme prepared after careful
audience research will produce results. For example, the vernacular programmes prepared by Trans
World Radio and broadcast on medium wave have revolutionised the broadcasting scene in India.
In most parts of the country, people, as they tune in to medium wave, will invariably stumble on
these Christian broadcasts. Since they are powerful, clear, and in the regional language, they arrest
attention—and retain attention to the very end. The language used, particularly in Telugu and
Hindi, is appealing and clear, with the result that people have developed a lasting interest in these
programmes. Radio programmes must be adapted to the actual spiritual and cultural needs of the
people, in a language and style through which people can readily receive the truth and respond to
it.
(iii) Film Ministry: India’s commercial film industry has ranked highest in the world for years.
According to government statistics, 10 million people visit the cinema daily. Christians should take
note and meet people where they are, using this viable tool for evangelism. Systematic follow-up is
essential.
(iv) Television: Television is new and popular with the middle class and upper class in cities.
Christian programmers should be keen to take the various opportunities offered by Government,
especially on Christian festival days.
(v) Indigenous Media: Many folk media are rooted in Indian culture and used extensively for
secular purposes, especially in rural areas. Their popularity should be noted, and ways and means
explored as to how these can be used, adapted if necessary, for effective evangelism.
c. Weddings, funerals, and festivals
Many Hindus attend Christian weddings and funeral services. These services may be used as
opportunities to teach Hindus the biblical doctrines of creation, man, life, life beyond death, etc.
The Camel 8
Christian
Method festivals, such as Christmas, Easter, and others should be celebrated in a way that clearly
7
spells out the meaning of the festivals—thus opening the possibility of the presentation of the
gospel to Hindu spectators, many of whom would enthusiastically participate.
d. Dialogue
The use of dialogue in reaching people has to be carefully considered. This method paves the way
for a sharing of experiences, and provides an opportunity for frank interchange in conversation. It
provides an atmosphere in which both parties can understand each other, and creates a mutual bond
of friendship and appreciation. However, it must not end there. It must lead to proclaiming Christ
as Lord.
This method finds a ready reception among the intelligentsia and in western countries where there
is a strong Hindu influence. The purpose of dialogue should be carefully and constantly borne in
mind. It should not simply end in dialogue.
e. Seminars
It is natural that we need to know the background of the people among whom God has placed us,
and to whom God has commanded us to be his witnesses. It is a matter of common experience that
most Christians do not have adequate knowledge of the Hindu religion, thus hindering effective
communication. It is, therefore, essential that seminars giving instruction regarding the Hindu
religion and culture should be held in order to inform and equip Christians for effective
evangelism.
f. Diaspora
7. Commitment
There is urgent need for close co-operation between the churches and the para-church organisations
involved in the evangelization of Hindus.
(i) All churches and agencies should emphasise this co-operation in evangelization.
(ii) The para-church organisation must establish rapport and a relationship for nurture and care
with the local churches before beginning its ministry.
(iii) Personal denominational interest should not influence the choice of the local church to which
new converts are referred for follow-up and nurture. The concept of “Christ Groups” may be
recognised.
(iv) Churches and para-church organisations must accept each other. Attitudes of superiority-
nferiority on the part of churches and agencies must be dealt with.
The Camel 8
(v) Co-operation
Method between church and agencies must be encouraged in the use of personnel and
8
facilities.
(vi) Agencies working in the same field should be encouraged to meet together regularly.
b. Mobilisation of the Church World-wide for Prayer for Hindu People
We cannot overemphasise the importance of individual and corporate prayer in reaching Hindus.
The church is tempted to depend on strategies and methods alone. This is a real danger. Without
prayer, all else will fail.
Therefore, we must mobilise the church world-wide to “stand in the gap” (Ezekiel 22:30; Isa.
59:16; 11 Sam. 12:23) through intensive, believing, and corporate prayer for Hindu peoples. We
believe that only within the context of such prayer should we develop and carry out any other
evangelistic strategies.
We recommend that this prayer thrust be developed community-to-community for a specific Hindu
people-group in the following ways:
(i) We should mobilise churches inside India to form prayer groups which “adopt” specific people
groups as their personal focus in prayer. Their primary commitment to the Lord will be to pray for
their adopted community until a cluster of evangelizing churches is planted among them. The
primary responsibilities of these prayer groups should include:
(a) Regular and intensive prayer meetings for the Hindu world generally, and their people group
specifically. They should pray for spiritual bondage to be broken (2 Cor. 4:3-4; Acts 26:18), and for
many to come to the Lord (Matt. 9:36-38). Further, as soon as evangelistic work begins within the
people group, they should pray for the missionaries there (Col. 4:2-3).
(b) Regular study and discussion to increase their understanding of the adopted community,
fostering informed prayer and leading to evangelistic strategy.
(c) Attempts to impress upon other Christians, churches, and mission structures the need for prayer
and evangelism for their people group, and for other groups of the Hindu world. They should
continually encourage the formation of other prayer groups.
(d) Faithful outreach to Hindus living in the vicinity of prayer group members.
(e) Teaching on stewardship of resources.
(f) Readiness to respond, should God call out some of their own number in answer to prayer, to
become indigenous missionaries to the people group.
(ii) We should mobilise churches outside India to form similar prayer groups, whose commitment
and responsibilities are identical to that outlined above. This is critical. Reaching Hindus demands
the prayer concern of the church world-wide.
(iii) We should call on some international, evangelical structure to co-ordinate this mobilisation of
prayer for Hindu peoples, along the following lines:
The Camel 8
(a) To co-ordinate
Method mission research organisations inside and outside India in preparing portfolios
9
on Hindu people groups. These portfolios should have sufficient depth to make prayer personal,
manageable, and specific. They may also form a basis for discovering new evangelistic strategies
in answer to prayer. These portfolios should be updated regularly by additional research, as well as
by reports on answers to prayer already made. Every prayer group should have access to the
portfolio on its adopted community.
(b) Where possible, prayer groups inside and outside India, which are focused on the same people
group, should be linked in communication. This will foster mutual encouragement, the sharing of
information, and accountability. It may also release resources to fulfill the evangelistic strategies
God reveals.
8. Conclusion
a. The Hindu Quest
The Hindu quest for peace (shanti) and bliss is so overwhelming that he is willing to exert extreme
effort in a relentless search to find this. Christ, as the author and giver of peace, with the promise of
heavenly bliss, provides ample incentive for the Hindu to look into the Christian gospel of peace
with God.
b. Love Dynamic
Principles of love, to become meaningful, must be personalised within a given context. The
incarnation is the model for this (John 3:16). The communicator to the Hindu must first feel and
know and respond to this intense love of God for the Hindu. The love of God for the Hindu
provides the reason for the relentless search to understand the Hindu and identify with him. The
communicator’s love for Jesus Christ is the rationale for continued obedience to love, even when it
seems unreasonable to do so. You cannot question the intentions behind the demands of Calvary
love (John 15:14).
The reaching of the Hindu is one of the greatest challenges to the people of God in this generation.
To this end we call for:
(i) Personal and corporate intercession for the evangelization of Hindu people groups all over the
world.
(ii) Personal and corporate sacrificial giving to support this evangelization.
(iii) The acceptance of Christ’s call to personal involvement at every opporunity for such
evangelism.
(iv) The mobilisation of the loving concern, intercession, and financial resources from the world-
wide body of Christ.
9. Closing Concern
We have waited on the Lord and have used the best insights among us to produce the preceding
statements. They are not in any way exhaustive nor adequate, but they do seek to alert the earnest
The Camel 9
Christian,
Method seeking to reach unreached Hindu people groups, concerning some points of contact
0 and
concern.
Having said that, we know that reaching any “people group” for Christ cannot be merely academic;
and we cannot, and must not, place our total confidence in correct words and statements, but upon
the living Lord who seeks all Hindus. We must be aware that the Holy Spirit who has gone before
us, is alongside us and guides us, and alone can reveal Jesus Christ (I Cor. 12:3). Without him we
cannot succeed (John 15:5).
Appendix A
Report Committee
Participants
Chairman, Mr. P. Sathkeerthi Rao Evangelical Fellowship of India
Secretary, Rev. M. Alphonse Methodist Tamil Church, Singapore
Recorder, Mr. S. Arles South India Biblical Seminary
Typist, Mrs. Dadswell Emmaus Bible Correspondence School for Thailand
Communication Advisors
International Programme Consultant Trans World

Mr. D. Adams
Radio, U.S.A.
Miss Anne Ediger Evangelical Fellowship of India
Mr. M. M. Maxton India Every Home Crusade
Consultants
Rev. Dr. W. Duewel Oriental Missionary Society International, U.S.A.
Rev. P. McNee World Vision, New Zealand
Dr. S. Kamalesan World Vision International, U. S. A.
Rt. Rev. S.K. Parmar Methodist Church in South Asia, India
Christian Witness to Hindus

Mini-Consultation on Reaching Hindus
held at Pattaya, Thailand from 16-27 June, 1980

The Camel 9
Sponsored
Method by the Lausanne Committee for World Evangelization 1
Prefatory Note
This report, Christian Witness to Hindus, is one of a series of Lausanne Occasional Papers (LOPs)
emerging from the historic Consultation on World Evangelization (COWE) held in Pattaya,
Thailand, in June, 1980. The report was drafted by members of the “Mini-Consultation on
Reaching Hindus,” under the chairmanship of Mr. Satkheerthi Rao, who also served as
International Co-ordinator of the pre-COWE study groups on Hindus.
Copyright © 1980
Contents
Introduction
a. Preamble
b. Economic Issues
a. Family Head Responds Through Unusual Circumstances
b. Miraculous Healing Convinces Many
c. The Church’s Social Concern Softens the Community
d. Repeated Exposure to the Gospel Bears Fruit
e. Christian Witness and Worship Crosses Social Divisions
f. A Period of Teaching and Discussion Precedes Reaping in High-Caste Community
The Camel 9
g. Initial
Method Contact Through Students 2
b. Rural Evangelism
c. Urban Evangelism
f. Diaspora
g. Social Concern
b. Mass Media
c. Weddings, Funerals, and Festivals
d. Dialogue
e. Seminars
f. Diaspora
7. Commitment
b. Mobilisation of the Church World-Wide for Prayer for Hindu People
8. Conclusion
a. The Hindu Quest
b. Love Dynamic
9. Closing Concern
Appendix A: Report Committee
Introduction
We give thanks to God Almighty for his gracious act of salvation in Jesus Christ, which has made
possible the entrance into the Kingdom of God for over 565 million Hindu people dispersed
throughout the world, with the majority in the Indian sub-continent.
We rejoice in the fact that the saving Word of God preached faithfully by God’s servants has
brought about a Christian population of about 19 million people in India alone. However, we are
conscious that God longs for the whole Hindu people to know Jesus Christ and live under his
Lordship (Isa. 17:7, 8).
We regret that, after so many years of sincere effort by so many faithful people, the number of
Christians in India is still less than 3% of the population. Further, the dispersed Hindus in other
parts of the world have been largely neglected by the Christian communities.
We repent of the fact that we have been so pre-occupied with structural concerns of the church that
we have neglected to make these structures the medium to facilitate the compassionate concerns of
the people of God. We have thus obscured the reason for our existence, which is to be instruments
of the King—bringing all peoples, structures, and institutions under the Lordship of Jesus Christ,
reflecting his priorities.
We have forgotten that structures should serve the community and are dynamically alterable, and
should not merely exist to be maintained by the community as rigid, obsolete entities. We further
believe that, according to the New Testament pattern, submission of the structures to the
community enhanced the evangelistic concerns.
The Camel 9
We repent
Method of our self pre-occupation and failure to see the Hindu as God sees him—a person3
created in God’s own image who has every right to know who his Creator and Saviour is. Because
of this failure, we have not whole-heartedly welcomed new converts into our churches.
Consequently, many sincere seekers have felt rejected and have thus returned to Hinduism.
We repent of our arrogance which has kept us from following our Lord’s example of incarnation.
Because of this, we have failed to understand the Hindu and failed to develop an evangelical
theology which is true to the biblical revelation, and which meets the needs of the Hindu.
We are ashamed to admit that Christ has attracted so many Hindus, and yet most have not come to
love him and serve him as their Lord. The statement attributed to the late Dr. Ambedkar, as
reported by Bishop Picket, is a standing rebuke to us. Reportedly, he said, “When I read the
gospels I find there an antidote for the poison Hinduism has injected into our souls. But when I
look at the Christians I know, I find they are taken up with seeking their own self-interest and have
no concern for their own people.”
Unfortunately, we also are aware that the present planning and deploying of resources by our
churches reflect the imbalance which we find in the secular world. In the Indian sub-continent most
of the resources of manpower and finance are spent on the elite of the church population living in
urban areas. However, 80% of India’s population consists of rural people. Because of this
imbalance, we have failed to realise that most church growth has taken place in rural areas in
people movements to Christ.
We, therefore, call upon the churches interested in reaching world-wide to reorganise radically the
use of their resources so as to serve the basically rural community. We call upon church leaders to
be bold in their decisions regarding institutions and training of pastors and evangelists, so that the
rural areas get the priority they rightly deserve.
We, the participants in the COWE Mini-Consultation on “Christian Ministry to Hindus,” sincerely
repent that we have failed to be a blessing to the Hindus among whom God has placed us. We
desire that God should renew his church so that it reflects the love and concern of our Lord for the
Hindus.
We rejoice in the activity of God in recent days, brought to light through conferences like COWE,
that has led to a growing awareness of our responsibility for evangelization of the peoples of the
earth and which calls us to a world-wide prayer commitment for world evangelization. As its first
and most important step, we call upon the church world-wide, and especially the church in India, to
mobilise intensive and believing prayer for the reaching of the 565.5 million Hindus in this
generation. We strongly believe that God is calling his people to active involvement in
evangelizing Hindus in every part of the world.
The Aryans from Central Asia entered India in the 3rd century B.C. and settled on the banks of the
river Indus. Their search for God resulted in the writing of the Vedas. Based on the Vedic scriptures
was born the Aryan religion, which evolved into Hinduism. It absorbed everything, covering tribals
and Dravidians. Hinduism dominated and built a strong sense of community in the Indian society,
The Camel 9
stratifying
Method it into different castes. Wherever the Indian was taken, either to serve in plantations
4 or
in the British army, Hinduism followed, spreading far and wide.
Generally speaking, a Hindu is born, not made. Except for recent trends of conversion to
Hinduism, by and large the growth of Hinduism has been biological. The world population is said
to be 4.3 billion, of which Hindus make up over 565 million or 13 per cent of the total population.
Of that number, 527 million live in India and 38 million have moved to countries such as the
Middle East, United Kingdom, the United States, South Africa, East Africa, Malaysia, Fiji,
Singapore, and Sri Lanka. In India, 83 per cent of the total population is Hindu (527 million),
whereas the Christian population in India is only 2.9 per cent (19 million).
[Website Editors’ Note: The Hindu and world population figures were projected for the year 2000 as
follows: Total world population 6.1 billion, world Hindu population 795 million (730 in India and 65
elsewhere) or 13% of the world total. In India, 72% (730 million) of the population is Hindu. The
foregoing figures are from “The Annual Statistical Table on Global Mission” by D. Barrett and T.
Johnson, International Bulletin of Missionary Research, Vol. 22 No. 1, 1998. The Christian population in
India was estimated to be 3% (30 million) by the India Center for Mission based at the U.S. Center for
World Mission in Pasadena, California.]
There is no one definition which explains Hinduism in its entirety. In fact, it is a conglomeration of
ideas, beliefs, convictions, and practices varying from people to people and from region to region.
For example, Aryan Hinduism of North India is radically different at many points from Dravidian
Hinduism of South India. However, Hinduism can be understood in the following ways:
(i) Philosophic Hinduism: This form of Hinduism is dominated by the authority of the Vedas and
Upanishads (scriptures). Concerning the understanding of the Ultimate Reality, there are three
popular schools of thought:
– Advaita—non-dualism
– Dvaita—dualism
– Visishtadvaita —modified dualism
They teach from the ancient Vedas that there is a spark of divinity in man, and hence to call a man
a sinner is blasphemous; there is, then, no need for a saviour.
(ii) Religious Hinduism: Adherents to this type believe in the Puranas (epics) and in the
Mahabharatha, Ramayana, and Bhagavad-Gita, saying these epics are revelations from God.
There is a strong belief in avatars (incarnations of gods). Their theology is syncretistic. Man is at
liberty to choose his own god from among a pantheon of 33 crores (330 million), and to worship
any number of gods. Salvation may be attained in one of three ways:
– Gnanamarga (way of knowledge)

– Bhaktimarga (way of devotion)
– Karmamarga (way of good deeds)
(iii) Popular Hinduism: This form of Hinduism is far removed from philosophy and Brahmanism.
The followers of this form are influenced by ancestral tradition, animal worship, temple cults,
The Camel 9
magic, exorcism,
Method etc. They are indifferent to the authority of the Vedas and are concerned only
5
about a god who protects them, blesses them, and makes them prosperous. The majority of Hindus
adhere to this form.
(iv) Mystic Hinduism: Gurus with mysterious personal experiences are drawing many to
themselves. The claims of these gurus are sensational, often asserting that they are avatars and that
they have supernatural gifts of healing, ability to perform miracles, to read the inner thoughts of
people, and to prophesy the future. Prominent among the gurus who have a mass following are
Satya Sai Baba, Bal Yogeshwar, and Acharya Rajnesh. The Transcendental Meditation of Mahesh
Yogi has drawn many disciples from India and other countries.
(v) Tribal Hinduism: This type is very much influenced by animism, spiritism, the occult,
necromancy, and animal worship. The fear of the unknown exercises its instinctive dread over
followers’ minds.
(vi) Secular Hinduism: Those who belong to this group are generally nominal in their beliefs and
indifferent to religious practices. Even the few religious customs that they follow are motivated by
materialistic tendencies.
(vii) Hindu Sects and Cults
(a) Sects: Saivism, Shaktism, Tantrism, Vaishnavism, Ramaism, and Krishnaism. These have
remained within Hinduism. Jainism, Buddhism, and Sikhism, reform movements within Hinduism,
became independent religions.
(b) Cults: The following have sweeping influence in many parts of India: Swami Ayyapa in Kerala,
Murugan in Tamil Nadu, Venkateshwara in Tirupathi (Andhra Pradesh), Kali in Bengal, and
Hanuman in Uttar Pradesh and Bihar.
(viii) Modern Trends in Hinduism: Although the Christian faith is claimed to have been brought to
India in the first century A.D. by the Apostle Thomas, resulting in the formation of a Christian
church, it remained introvert and did not spread. In the l6th century, Catholic missionaries, such as
Francis Xavier and Robert de Nobili, brought the gospel to the Hindus. After them came the
Protestants in a floodstream, with various mission societies establishing churches, as people
movements spread mostly into the lower category of Hindu community. The emphasis on higher
education by Alexander Duff and succeeding missionaries led to a Hindu renaissance giving birth
to Hindu Reform Movements such as Brahma Samaj, Arya Samaj, and Prarthana Samej. The
formation of Hindu Missionary Movements, such as the Rama Krishna Mission followed.
A concept of mission is not one of the main tenets of Hinduism. But Hindu theologians, such as
Vivekananda and Aurobindo, by their interpretation of the main teaching of Hinduism, have added
this new missionary dimension. The missionary vision of some Hindus is posing a threat to
Christian evangelistic activities. We now hear of cases of nominal Christians, as well as Hindu
converts to Christianity, reverting to Hinduism. Further, western converts to Hinduism are being
sent as Hindu missionaries to some parts of the world. The Hare Krishna Movement has a notable
impact in many western countries. This movement has a big appeal to young people. In some
western countries it has established centres for the propagation of this movement.
In conclusion, modern trends in Hinduism find expression in the Harijan Movement*, initiated and
propagated by Mahatma Gandhi, in the missionary movement designed by Vivekananda, in a
The Camel 9
secular
Method socialist ideology advocated by Jawaharlal Nehru, and in the militant communal sectarian
6
groups such as Rashtriya Swayam Sevak (RSS).
*Harijans, often called “untouchables,” were called “children of God” by Mahatma

Gandhi.
The post-independence Indian society has developed into a secular democracy. The agnostic
leadership emphasised industrialisation, resulting in rapid secularisation, modernisation and
westernisation. The urban population developed popular nominal Hinduism which leaves it open to
new influences. The rural Hindu, oppressed by poverty and corruption, seeks a liberating gospel.
The unrest caused by several philosophies and a weak political structure, has softened the Hindus
within India for the gospel, even though the above varieties of Hinduism continue to prevail.
Overseas Hindus are in a very unsettled, fluid state. In some countries of the world they are
undergoing a period of great strain and change, which may influence their receptivity to the gospel.
a. Preamble
Jesus Christ, the Son of God, became flesh within an Asian context. During the days of his flesh,
he lived within a Hebraic cultural framework within this Asian context. He was poor. He walked
among the villages and wept over the cities. He accepted social rejects and understood the
fluctuating fortunes of leadership within a tangible human society. The Hindu can understand him.
Before such an understanding can be effected, however, Jesus Christ must be made known to the
Hindu. In this effort to communicate Jesus Christ to the Hindu, the Indian Christian faces the
tension between being faithful to the content of the Bible, and relating this content to the
theological, philosophical, and religious context of the Hindu.
The resolution of this problem does not lie in interfering with the content of biblical truth, but in
the proper use of the crucible of Hindu categories and needs in the process of communicating that
truth.
This is not the first time for such an effort to be attempted because, as early as the 19th century
A.D., many Christian congregations existed in South India within a culturally Hindu environment.
Jesus Christ, the Son of God, is relevant and relates to all human cultures. He can be made known
to a Hindu in a traditionally Hindu culture in India, likewise to Hindus living outside of India.
The gospel is never proclaimed within a vacuum. India provides a particular context which
influences the kind of communication we should pursue. Thus we need to examine the Indian
context in the light of the scriptures, and see which aspects warrant our careful consideration in
Christian communication. The following are some crucial factors which will influence Hindu
evangelism:
(i) Spirituality: Hindus are a very religious people. An aura of holiness characterises every man
who claims to be spiritual. They identify externals to be reflective of holiness. The Bible calls us to
live a holy life (I Peter 1: 16; Rom. 12:1, 2) and to keep our behaviour excellent among unbelievers
The Camel 9
so that they
Method may glorify God (1 Peter 2:12; Matt. 5:16). The power of God through a transformed
7
holy life will be a powerful influence on the Hindu.
(ii) Community: Human dignity stems from man being made in the image of God (Gen. 1:26, 27)
and is reinforced by Christ’s death for all (1 John 2:2). Christians are a human community.
However, their equality before God is not affirmed within Indian society. Although people like to
become Christians without crossing cultural boundaries, we believe that scripture demands
spiritual unity of all believers. It is here that the functioning of the community of Jesus Christ in
biblically relevant ways can be a formidable witness to the dignity that is restored in Christ. When
true community is practised within the church it will prove to the world (John 13:35) our
discipleship. Further, when the church participates in the lives of people through genuine love, our
verbal messages will be validated (James 2:4, 26).
(iii) Poverty: Perhaps the starkest reality of populous India is her poverty. While we will do
everything humanly possible to rectify this situation, in God’s eyes a man’s worth is not
determined by poverty—because he is made in the image of God. Christ not only identified with
the poor; he was poor (2 Cor. 8:9; Phil. 2:7). Elsewhere, it is seen that God has a special heart for
the poor (Prov. 14:31). This message has special relevance to the Hindu within the Indian context.
Four particular theological barriers to effective communication with Hindus should be highlighted:
(i) Hindus in general are syncretistic They believe that all religions lead to God, implying thereby
that there is therefore no need to change from one religion to another. Indeed, Hindus find the very
mention of change of religion by the Christian highly objectionable. Such demands must be
presented with clarity and respect.
(ii) The Hindu understanding of the concept of sin varies from group to group and even from
individual to individual (e.g., to some, sin is just committing bad deeds; to others, it is
disobedience to one’s conscience; to still others, it is mere selfishness; and to some, sin is just non-
existent. Vivekananda said, “It is sin to call anyone a sinner.”).
(iii) The doctrine of Karma You reap what you sow. Behaviour in the past determines fate in the
present, and deeds in the present determine the future. The cycles of rebirths keep recurring till
finally “moksha” (salvation) is attained. However, just as karma is a block, it is also a bridge.
(iv) The doctrine of Salvation This highlights the difficulty of terminology. Although the concept of
salvation exists within Hinduism, its understanding as liberation from the cycle of rebirth is
radically different from the Christian viewpoint.
Introduction: We must recognise that Hinduism revolves around a different centre than does
Christianity, asking fundamentally different questions and supplying different answers. The use of
any theological bridge, therefore, is fraught with difficulty, particularly if we attempt to use a
specific term or concept to demonstrate that Christ is the fulfilment or crown of Hinduism.
No concept of Hinduism can be accepted into Christianity without change. By way of illustration,
the following bridges can be grouped into two categories:
The Camel 9
Points of
Method Contact: Those concepts which require radical change of content: 8
(i) The concept of God: In evangelism among Hindus we are speaking into a pantheistic world
view, and although clarification and re-definition are required, it is not necessary to defend the
existence of God.
(ii) Respect for Scripture: The Hindu respect for the sacred writings can be developed in the
context of the unique authority of the Bible. Unlike any other religious community, Hindus will
listen attentively to an exposition of scripture. The sole authority of the Bible must be stressed
without any compromise whatsoever.
(iii) The person of Christ The quality of Christ’s relationship with people, his teachings
(particularly the Sermon on the Mount), and his unique vicarious self-giving and suffering have a
strong appeal to the Hindu. As the Christian communicator fills this respect for Christ with an
understanding of the unique and absolute claim to be “the Word made flesh,” a significant bridge
may be built.
(iv) The doctrine of karma: While this doctrine is a barrier in terms of defining moksha (salvation),
it also can serve as a bridge while communicating the gospel to the Hindu. The Hindu seeks to get
free from the cycle of rebirth which his sin causes. He must be told of the Saviour Jesus Christ,
who by his vicarious suffering and death on the cross triumphed over sin, and has taken upon
himself the penalty of the sins of mankind.
Points of Caution and Clarification: Concepts which require a radical conceptual redefinition:
(i) Christianity and Hinduism differ radically in their understanding of history: We should use this
dissimilarity as a bridge, stressing the purposes of God in time, creation, the historical resurrection,
and the coming judgment.
(ii) Hindu Spirituality: There is a deep desire in the Hindu for spiritual experience (anubhava). This
is noticeable, for example, among the Bhakti Margis. The emphasis on meditation, austerity, and
the willingness to accept physical suffering are commendable aspects of the Hindu way of life. At
the same time, however, the Christian communicator must stress the degree of personal freedom
that comes in Christian worship, and the Christian understanding that spirituality is not an end in
itself, nor is it merely by spiritual exercises that one inherits the Kingdom. Essentially, the value of
this bridge lies in the importance of the spiritual qualities of the evangelist or communicator of the
gospel in gaining credibility.
(iii) Incarnation: Hindu beliefs in the intervention of God in human history through avatars must
be radically redefined in Christian communication. Avatars enter the world to destroy sinners, and
this requires repeated avatars. The incarnation of Christ is unique, historical, sufficient for all time,
and is rooted in the love of God, saving sinners.
Western culture has been injected into Indian culture as an acceptable form of Christianity; thus, it
appears to non-Christians, this alienates them to a large extent. The following are some of the
issues that have alienated Hindus and proved a hindrance to evangelism:
The Camel 9
(i) Food
Method habits among Christians which are totally contrary to Hindu religious sentiments—i.e.,
9
beef eating.
(ii) The Christian way of worship which is predominantly non-Indian.
(iii) Excessive social mingling of boys and girls in Christian families and in religious activities.
(iv) The practice of Christians in forbidding the use of vermillion** (tilak, kum kum buttu).
(v) Christianity appears as a foreign religion—i.e., western.
(vi) Christianity is seen as a threat to Indian culture and identity, because of the prevailing thought
that “Indian” means Hindu.”
(vii) The wrong notion that Christians are not patriotic.
(viii) The wrong noion that only “untouchables” (Harijans) embrace Christianity
(ix) The fact that caste is the Hindu’s strongest forte of social security.Conversion to Christianity
destroys this, leading to:
> Excommunication from the community

> Damage to family reputation
> Termination of marital prospects
> Physical assault and persecution
(x) Superstition: Many Hindus live under the constant fear of invoking the wrath of the Kula
Devata (family god), if they accept the gods of other religions. **a red spot on the forehead
b. Economic Issues
(i) The fear of loss of property upon conversion to Christianity.
(ii) Loss of privileges and position in society, because of the non-recognition of caste distinction in
the Christian faith.
(iii) The misunderstanding that Christians are a middle-class people. Hence low-caste people
hesitate to mingle with Christians even socially.
(iv) The wrong understanding that the Indian church is quite rich, supported by the influx of
foreign money. This notion is partly due to the huge, widely publicized gospel crusades conducted
by foreign evangelists in our cities.
(v) The loss of economic privileges—e.g., withdrawal of financial aid by the government to
Harijan students converted to Christianity.
(i) We should enunciate theology in Indian categories so that the Hindu can understand the gospel.
The Camel 1
(ii) We must
Method develop a truly Christian world view consistent with the Indian context. 0
(iii) While presenting the gospel, we must be aware of the fact that the Hindu understands the
doctrine of God, man, sin, and salvation in a way entirely different from the biblical doctrine.
(iv) We need to review our communications approaches. In our presentation of the gospel we must:
(a) Speak to the context of the listener.
(b) Be deeply involved in the life of the listener.
(c) Grapple openly with the problems, questions, and needs of our listener.
(d) Present our message in such a way that it answers those problems, questions and needs.
(e) Speak in such a way that we demonstrate love and a deep respect for the listener, and his
questions. There is no room in our evangelism for a condescending attitude.
(f) Recognise that the response of a person to the gospel has both intellectual and emotional
elements. Much gospel communication in the past has emphasised a rational response and has
failed to appeal to the heart. This statement must not be interpreted as an endorsement of emotional
gospel appeals, but a recommendation that our message must speak to the whole person, mind and
heart.
(g) Recognise the fact that our listener lives in a particular social context. The response of an
individual is undoubtedly affected by the attitudes of those around him. As we become aware of the
specific social environment in which we communicate, principles of evangelism will emerge. Our
concern must go beyond the individual response to understand the broader questions related to the
acceptance of Christ by the entire society.
(h) Communicate the gospel through indigenous methods such as bhajans, drama, dialogue,
discourse, Indian music, festival processions, etc.
(i) Be loving and compassionate, and adopt a life-style that is contextualised and communicative.
(j) Recognise what Hindus consider essential qualities in a spiritual leader (guru) that authenticate
a person to be:
> willing to wait

> willing to mortify his body and desires
> willing to suffer pain
> willing to fast
Christian leaders with this type of spiritual qualification are a powerful means of communication.
a. Family head responds through unusual circumstances

The Camel 1
The principle
Method of “in contact family-to-family witnessing” works effectively within high-caste0
Hindu communities. In Salem District, Tamil Nadu, the Udaiyar Community became responsive to
the gospel through a series of unusual happenings. A widespread religious movement was accepted
by many in the community, and was led by a man who claimed to be god himself. His teachings
and life seemed so attractive that many followed him and surrendered much of their wealth to him.
Then one day “the god” died. The scandal resulted in a government investigation and the group
disbanded. When a Christian missionary contacted the head of a family, many months after this, he
responded to the gospel, because he realised that the irrefutable teachings of “the god who had
died,” who was the leader of the group, really came from the New Testament. The imposter had
used the New Testament without acknowledging it. The new believer remained in the main stream
of his family and community. As a result, many of his family members have believed and have
been baptised. The nurture of their believers has been organised in terms of creating a believing
community of their own, called “Jesus’ family,” wherein the alien structures of denominations have
not been imposed.
Now the Holy Spirit is building a bridge between the Udaiyar and the Lingayath with whom they
live in continued community, and as many as 100 monthly baptisms are common happenings.
b. Miraculous healing convinces many
A Hindu lady, Thirupathamma, was hospitalised with a serious heart problem, a few months before
her delivery. The doctors expected complications during labour, and even feared she might die. A
Christian doctor visited her daily, prayed for her, and explained the gospel. As she opened her heart
to the gospel, she had a vision of Jesus giving her a baby girl and assuring her of a safe delivery.
Not only did she have a safe delivery and a healthy baby girl, but her faith increased so that she
stopped taking medicines, trusting the Lord to heal her of her cardiac problem. A checkup a few
months later showed her to be completely healed.
Thirupathamma’s husband, upon seeing his wife healed, and listening to the gospel, accepted the
Lord a few months later; and both husband and wife were baptised on the same day. Through
Thirupathamma’s life and witness, all her children and their partners became Christians. Through
her faith, prayer life, and consistent witness, she is influencing the whole village for Christ.
c. The Church’s social concern softens the community
A certain church in Kuala Lumpur helped a man who had accepted the Lord to build a small house
in a squatter area. This man, when approached, was willing to open his home for Christian work.
The evangelism group of the church then invited children for Sunday School in his home. The
response was poor. One day a family with three retarded and undernourished children was brought
to their attention. The father had left the family. The mother worked, doing menial jobs. The family
was treated like outcasts in that community.
The evangelism group became involved in taking care of the children, cleaning the home,
providing food, clothing, and medicines. This touched the community. The non-Christians saw the
concern of the Christians. Their attitude changed, with the result that the Sunday School attendance
increased. When the Christians invited the parents for a fellowship tea, they had the opportunity to
communicate the gospel to them. Sewing classes for the women have been started to help the
people, and with the hope that eventually they will be saved, and finally win their whole families to
the Lord.
The Camel 1
d. Repeated
Method exposure to the Gospel bears fruit 0
Dehilla was born in Kenya, son of a Brahmin. The family moved to England after I I years. Being
devout Hindus, they followed all the rituals customary to practising Brahmins.
Dehilla first became interested in Jesus Christ through a tract he picked up at a fair. The words,
“Father forgive them, for they know not what they do,” printed under a picture of Christ on the
cross, impressed him. But he felt that this was the God of the white man and so seemed unfair.
“Why should ugly people have such a kind God?” he thought.
Sunday School was Dehilla’s second contact. But his father took him out of it the moment he
realised his son was learning about Jesus Christ, and not about English grammar.
The next contact was an Indian Christian girl who took him to a Bible study in the home of a
missionary. He was amazed to find so many Asian Christians at this Bible study. John 3:3 and I
John 1:9 convinced him of his need for a Saviour, and he decided to follow Christ. Hungrily he
studied the Bible, and Christ began sorting out his wrong attitudes. He ceased to worship the
family idols and stopped his visits to the temple.
His parents were both hurt and annoyed. Going to a Christian meeting has become very difficult,
and Dehilla studies his Bible in secret. But the Word of God gives him comfort, and he continues
to pray for his parents and other Asian people who do not know the Lord.
e. Christian witness and worship crosses social divisions
A village in Dharmapuri district in Tamil Nadu has a population of about 4,500 people. This village
is made up of seven different groups, including Udaiyars, Gownders, Kasu, Chettiars, and several
low-caste groups.
An indigenous missionary movement has been active in this village for the last 10 years, and many
people are coming to the Lord Jesus Christ. They have built a church on the outskirts of the village
where converts from all seven groups are worshipping together. This new spiritual community is
gradually transcending the existing traditional structured communal system in the village. A new
church building holding 1,000 people is under construction. More people are led to the Lord in this
village by the converts than by the missionaries.
f. A period of teaching and discussion precedes reaping in high-caste community
The first contact with a small Reddy (high-caste) community living in northern Andhra Pradesh
was made three years ago. Regular teaching began through scripture memorisation and songs.
Various issues such as family ties, caste, the objections of older members of the community, and
marriage prospects for their children, were thoroughly discussed at family and community levels.
In December 1979, 16 people were baptised as family units. The first to respond were young
couples, followed later by older members; and, a few months after, by the oldest man, who was
very much revered in the community.
g. Initial contact through students
The first contact with a rural Neethakani people in Andhra Pradesh was made through boys from
that group, studying in a school in a nearby town and living in government-run hostels.
The Camel 1
When the
Method boys returned home during the holidays, they shared their faith with their parents. 0As a
result, the people of that community invited missionaries to come and speak about Christ.
Discussions, for example, about the power of the Creator God (and a practical example of such a
power encounter) bore fruit; and 21 people from that group, mostly as families, were baptised in
one village in December 1979.
In the context of the Indian society, which is deeply divided and fragmented, the unity of God’s
people will proclaim God’s power to all men. Our strategies for evangelism must therefore
contribute to God’s purposes for his people—the visible presence of the Body of Christ throughout
the world.
There is strong biblical support for viewing all peoples as living in unique social contexts and
understanding the plan of God as the establishment, in those contexts, of his church, from among
all caste, class, economic, and social groups. Such a united visible presence of the Body of Christ
is a major goal of evangelization.
Consequently, our evangelistic strategy must view people in specific societal groups, defined
within geographical units, not by social or cultural factors. It is helpful to view India as composed
of many hundreds of thousands of such communities in the villages (nagars, purams, varams, giris,
etc.). God’s purpose is that the church planted in each community be a true demonstration of the
power of the gospel to break down all human barriers. We are committed to “the whole gospel to
the whole man.” The gospel must reach each individual and touch every dimension of community,
social, economic, religious, and political life.
Our commitment to evangelism must seek to reach people in community. We must, therefore, be
sensitive to the complexity of communal acceptance. Two problems present particular difficulties.
In our enthusiasm for individual conversion we may erect barriers to acceptance among the
majority. If, as frequently occurs, the first converts are those who are socially isolated for one
reason or another from the community, premature reaping may create serious barriers to the
establishment of the Body of Christ in that area. We must exercise patience as we sow the seed,
create a hunger, and work for the conversion of the opinion leaders in the community.
The acceptance of Christ by a community lies in the life of the converts. The diffusion of the
gospel throughout a community inevitably takes time. The initial enthusiasm of the converts may
erode. As nominalism grows within the church, the resultant loss of vitality will eat away at the
credibility of Christ’s Body, the church.
A continually revived church is an essential—if not the supreme need—in our strategy, if the Body
of Christ, living as a vital testimony to the power of Christ, is to be planted in every area in each
town and city throughout India and the Indian diaspora.
The church, therefore, is both our primary goal, our strategy, and our resource in evangelization.
b. Rural Evangelism
The Camel 1
Eighty per
Method cent of India’s people live in rural areas. There are about 600,000 villages. There 0has
been great neglect of rural evangelism. Rural Hindus tend to be more religious than the
materialistic-minded city dwellers and may be more receptive to the gospel. Evangelists must be
trained for rural areas in their own vernacular and should adopt a suitable life-style.
The evangelist working among rural Hindus must have a call and commitment to this work and
must depend on the Holy Spirit to guide him to the most appropriate strategy.
(i) As far as possible, churches must encourage converts to continue to relate to their own
community and to win it to Christ.
(ii) Use scripture passages which illustrate and state Christ’s authority and power over sickness,
physical need, and evil spirits.
(iii) Do not hesitate to pray and believe for the demonstration of Christ’s supernatural power over
disease, and for deliverance from the fear and domination of evil spirits. These power encounters
validate the truth of Christ and the power of his Name.
(iv) Follow a suitable life-style, which helps identification with villagers.
(v) Use indigenous forms of communication, such as drama, bhajans and katha, sat sang
(dialogue), etc.
(vi) Use audio-visual aids, literature, house-to-house visits, and adult literacy programmes.
(vii) Challenge local churches to identify receptive communities and become involved in reaching
them.
(viii) Form prayer cells among new converts to keep before them the vision and burden to
evangelize their own people.
(ix) Conduct regional seminars on rural evangelism for laymen.
c. Urban Evangelism
In our attempt to communicate the gospel to the city dwellers, it has been ascertained that the
following categories of Hindus have an open response to Christ:
> Slum dwellers who belong most to the Harijan community.

> Young people in schools and universities.
> Unemployed young people desperately in search of jobs.
With regard to the methods of communication, the following have been found fruitful:
> Open air/street preaching

> Tract distribution
> Radio evangelism
> Public gospel crusades
> Public healing campaigns
> Small group retreats—evening meetings.
The Camel 1
Regarding
Method strategy, a systematic follow-up programme must be designed for each of the above0
methods, and especially for public crusades. Hundreds of Hindus respond to the altar call, but few
are baptised. Hence the call for a systematic, follow-up programme.
(i) High priority should be given to ministry among Hindu women, since they are the custodians of
the faith.
(a) The God-given gifts, talents, and abilities of women should be recognised by the church, so that
the women can be involved in various aspects of the ministry to a much greater measure than
occurs at present.
(b) The local churches should motivate and encourage Christian women to work chiefly among
Hindu women in a holistic ministry using bridges like the following:
(1) Christian festivals

(2) Sewing and cooking classes
(3) Adult literacy classes
(4) Hospital visitation
(5) Neighbourhood children’s work
(6) Neighbourhood Bible studies
(c) Adequate teaching materials on the biblical teaching on women should be provided by:
(1) compiling existing materials

(2) writing of additional materials
(d) These materials should be used by the churches in a teaching programme, preferably including
men and women jointly.
(e) Christian conferences, especially pastors’ conferences, should include both husband and wife as
delegates.
(f) Rejected and neglected groups, such as prostitutes and prisoners, should be a vital target for
evangelism.
(ii) Ministry to women students: When female Hindu college students become Christians, they
often receive no nurture after leaving college. Hence, they easily slip back into the religious and
cultural customs of their homes.
a) The church should be made aware of this, and special emphasis should be placed on serious
intercessory prayer for them.
(b) Those who have won them to Christ must consider seriously their responsibility for constant
nurture.
(c) Christian homes in their own community should be sought out for the purpose of spiritual
nurture and establishment, including marriage arrangements if necessary.
The Camel 1
(d) Dislocation
Method from their homes should be avoided, unless found absolutely necessary for these
0
girls.
There are great opportunities among university, as well as high school, students. The Christian
church should take advantage of this opening by effective reach out.
(i) Responsive groups:
(a) Students from a traditional Hindu home appear open to the gospel due to the breakdown of their
religiosity, while in the secular atmosphere of the college/university.
(b) Students coming from a rural background to study in a city, are lonely, and open to Christian
influence through friendship.
(c) The students from other language areas studying in linguistically strange areas are open for
friendship from Christian youth (e.g., a Bengali North Indian studying in an
engineering/medical/technical college in Hyderabad).
(d) International students are another group open to new influences (e.g., Malaysian, Iranian, and
African students in India).
(ii) Suggested strategy:
(a) Keep an open home: adopt international students as your own; take them to church/picnics, etc.
(b) Arrange for international student get-togethers.
(c) Train Christian students to develop close friendships with Hindu students.
(d) Conduct special Bible studies for them.
(e) Conduct competitions and social programmes involving such students with Christian students
(e.g., debates, games, slum work, etc.).
(f) Visit them in their hostels.
(g) Help them financially when they are genuinely needy.
(h) Develop a sensitivity to the various dimensions of student needs.
f. Diaspora
g. Social Concern
The Camel 1
The Bible
Method teaches the Christian’s responsibility to meet the need of the total man. Historically,
0 the
Christian church has shown great social concern towards the poor and oppressed masses among
Hindus. Today some political leaders increasingly charge that Christian social action uses the
poverty of the people as a means of exploitation to gain converts. Evangelical relief organisations
nevertheless should not hesitate, because of fear of reaction, to present the claims of Christ when
they meet human physical need.
Strategy for social concern:
(i) Recruit social workers who are spiritually motivated and interested in evangelism.
(ii) Avoid the danger of making “rice converts.”
(iii) Do not give room for suspicion on the part of the government or the public.
(iv) Practise a servant leadership (John 20:21).
(v) Whenever possible, relate social service to evangelism:
(a) Christian compassion can be rightly expressed only by Christian believers. They alone will seek
to express the concerns of Jesus Christ for the salvation of those served.
(b) Long-term planning and budgeting of the local church for social service should reflect the
priority of the evangelization of the non-Christian community around them.
(c) The local church should match the compassionate action of other more remotely located
believing communities in social service in their area, by personal participation through the use of
their own time, treasure, and talent.
(d) Social service should be planned to help increase self-reliance and the ability of those
benefitted, to help themselves.
India’s population of over 600 million divides itself approximately into 10 million wealthy, 90
million middle class, and 500 million below poverty level. Within the last group are 250 million
who are hopeless and separated from any contact with any level above the poverty level. Among
these 500 million, Jesus Christ is a “natural.”
The church is interwoven in all these layers of society. But the 90-million layer is articulate and in
contact with the poor in a broadside contact. They also cut right across all of India’s divisions—
caste, language, region, etc. The church within this section will be most responsive to the call of
mission because they are open to change and are change agents themselves.
Small groups brought together for action, transcending India’s divisions, produce the quality of
integrity without which no authentic communication can take place.
The Camel 1
Therefore,
Method small groups of born-again Christians among this middle class can be formed with
0 three
main purposes:
(i) to fight sin at every level
(ii) to fear no judgement bar except the judgement bar of God
(iii) to invest time, treasure, and talent as custodial responsibilities and hence accountable to God.
They must then:
(a) affirm Jesus Christ as the Absolute, and thus transcend all social and cultural limitations
(b) use the categories of the gospel to address society with radical claims and
(c) use the insight of born-again sociologists to go to the root-cause of the symptoms of sickness in
society and then fight it unitedly. This will not only unite the church into action but will lend
credibility with the poor. They must communicate to the Hindu at every level, in all contexts,
within the broadside relationship in the society.
Thus the church, without dividing the Body of Jesus Christ, will utilise creatively the sociological
diversities within one Indian Christian community (the believing human community) to
communicate with the diversities of the non-church human communities around her—without
further accentuating the diabolical diversity already existing within it.
b. Mass Media
(i) Literature: Literature distribution is one of the most important methods of communication. The
political ideologies of the present day are on the march, and their first method of attack is through
literature. This is true of communism, religious cults, and heresies. Therefore, Christians should be
in the forefront in using literature in order to reach Hindus for Christ. Such literature should be
written and printed in India.
“Christian Groups,” formed as a result of the distribution of gospels by Every Home Crusade, are
proving to be a distinctly fruitful ministry. In many villages, totally without Christians or churches,
many Hindus have accepted the Lord. These new converts are formed into small groups in homes
for fellowship and Bible study. Periodically IEHC workers visit these groups and give them
biblical teaching. Natural leaders from within the group are planned to take on leadership
eventually. At present, over 1,500 groups of this kind are the result of this type of literature
ministry.
(ii) Radio Evangelism: Where the percentage of illiteracy is very high, literature evangelism has
very little effect. Therefore, radio evangelism is a real boon in reaching the illiterate. Radio, which
earlier was the rich man’s luxury, has become a common man’s companion. People are eager to
listen.
When a particular programme is beamed toward any particular country, the background of the
country in terms of the religion and culture must be carefully looked into. Any English programme
to India will mostly appeal to people in the cities. Only a programme prepared after careful
audience research will produce results. For example, the vernacular programmes prepared by Trans
The Camel 1
World Radio
Method and broadcast on medium wave have revolutionised the broadcasting scene in India. 0
In most parts of the country, people, as they tune in to medium wave, will invariably stumble on
these Christian broadcasts. Since they are powerful, clear, and in the regional language, they arrest
attention—and retain attention to the very end. The language used, particularly in Telugu and
Hindi, is appealing and clear, with the result that people have developed a lasting interest in these
programmes. Radio programmes must be adapted to the actual spiritual and cultural needs of the
people, in a language and style through which people can readily receive the truth and respond to
it.
(iii) Film Ministry: India’s commercial film industry has ranked highest in the world for years.
According to government statistics, 10 million people visit the cinema daily. Christians should take
note and meet people where they are, using this viable tool for evangelism. Systematic follow-up is
essential.
(iv) Television: Television is new and popular with the middle class and upper class in cities.
Christian programmers should be keen to take the various opportunities offered by Government,
especially on Christian festival days.
(v) Indigenous Media: Many folk media are rooted in Indian culture and used extensively for
secular purposes, especially in rural areas. Their popularity should be noted, and ways and means
explored as to how these can be used, adapted if necessary, for effective evangelism.
c. Weddings, funerals, and festivals
Many Hindus attend Christian weddings and funeral services. These services may be used as
opportunities to teach Hindus the biblical doctrines of creation, man, life, life beyond death, etc.
Christian festivals, such as Christmas, Easter, and others should be celebrated in a way that clearly
spells out the meaning of the festivals—thus opening the possibility of the presentation of the
gospel to Hindu spectators, many of whom would enthusiastically participate.
d. Dialogue
The use of dialogue in reaching people has to be carefully considered. This method paves the way
for a sharing of experiences, and provides an opportunity for frank interchange in conversation. It
provides an atmosphere in which both parties can understand each other, and creates a mutual bond
of friendship and appreciation. However, it must not end there. It must lead to proclaiming Christ
as Lord.
This method finds a ready reception among the intelligentsia and in western countries where there
is a strong Hindu influence. The purpose of dialogue should be carefully and constantly borne in
mind. It should not simply end in dialogue.
e. Seminars
It is natural that we need to know the background of the people among whom God has placed us,
and to whom God has commanded us to be his witnesses. It is a matter of common experience that
most Christians do not have adequate knowledge of the Hindu religion, thus hindering effective
communication. It is, therefore, essential that seminars giving instruction regarding the Hindu
The Camel 1
religion
Method and culture should be held in order to inform and equip Christians for effective 1
evangelism.
f. Diaspora
7. Commitment
There is urgent need for close co-operation between the churches and the para-church organisations
involved in the evangelization of Hindus.
(i) All churches and agencies should emphasise this co-operation in evangelization.
(ii) The para-church organisation must establish rapport and a relationship for nurture and care
with the local churches before beginning its ministry.
(iii) Personal denominational interest should not influence the choice of the local church to which
new converts are referred for follow-up and nurture. The concept of “Christ Groups” may be
recognised.
(iv) Churches and para-church organisations must accept each other. Attitudes of superiority-
nferiority on the part of churches and agencies must be dealt with.
(v) Co-operation between church and agencies must be encouraged in the use of personnel and
facilities.
(vi) Agencies working in the same field should be encouraged to meet together regularly.
b. Mobilisation of the Church World-wide for Prayer for Hindu People
We cannot overemphasise the importance of individual and corporate prayer in reaching Hindus.
The church is tempted to depend on strategies and methods alone. This is a real danger. Without
prayer, all else will fail.
Therefore, we must mobilise the church world-wide to “stand in the gap” (Ezekiel 22:30; Isa.
59:16; 11 Sam. 12:23) through intensive, believing, and corporate prayer for Hindu peoples. We
believe that only within the context of such prayer should we develop and carry out any other
evangelistic strategies.
We recommend that this prayer thrust be developed community-to-community for a specific Hindu
people-group in the following ways:
(i) We should mobilise churches inside India to form prayer groups which “adopt” specific people
groups as their personal focus in prayer. Their primary commitment to the Lord will be to pray for
The Camel 1
their adopted
Method community until a cluster of evangelizing churches is planted among them. The1
primary responsibilities of these prayer groups should include:
(a) Regular and intensive prayer meetings for the Hindu world generally, and their people group
specifically. They should pray for spiritual bondage to be broken (2 Cor. 4:3-4; Acts 26:18), and for
many to come to the Lord (Matt. 9:36-38). Further, as soon as evangelistic work begins within the
people group, they should pray for the missionaries there (Col. 4:2-3).
(b) Regular study and discussion to increase their understanding of the adopted community,
fostering informed prayer and leading to evangelistic strategy.
(c) Attempts to impress upon other Christians, churches, and mission structures the need for prayer
and evangelism for their people group, and for other groups of the Hindu world. They should
continually encourage the formation of other prayer groups.
(d) Faithful outreach to Hindus living in the vicinity of prayer group members.
(e) Teaching on stewardship of resources.
(f) Readiness to respond, should God call out some of their own number in answer to prayer, to
become indigenous missionaries to the people group.
(ii) We should mobilise churches outside India to form similar prayer groups, whose commitment
and responsibilities are identical to that outlined above. This is critical. Reaching Hindus demands
the prayer concern of the church world-wide.
(iii) We should call on some international, evangelical structure to co-ordinate this mobilisation of
prayer for Hindu peoples, along the following lines:
(a) To co-ordinate mission research organisations inside and outside India in preparing portfolios
on Hindu people groups. These portfolios should have sufficient depth to make prayer personal,
manageable, and specific. They may also form a basis for discovering new evangelistic strategies
in answer to prayer. These portfolios should be updated regularly by additional research, as well as
by reports on answers to prayer already made. Every prayer group should have access to the
portfolio on its adopted community.
(b) Where possible, prayer groups inside and outside India, which are focused on the same people
group, should be linked in communication. This will foster mutual encouragement, the sharing of
information, and accountability. It may also release resources to fulfill the evangelistic strategies
God reveals.
8. Conclusion
a. The Hindu Quest
The Hindu quest for peace (shanti) and bliss is so overwhelming that he is willing to exert extreme
effort in a relentless search to find this. Christ, as the author and giver of peace, with the promise of
heavenly bliss, provides ample incentive for the Hindu to look into the Christian gospel of peace
with God.
The Camel 1
b. Love
Method Dynamic 1
Principles of love, to become meaningful, must be personalised within a given context. The
incarnation is the model for this (John 3:16). The communicator to the Hindu must first feel and
know and respond to this intense love of God for the Hindu. The love of God for the Hindu
provides the reason for the relentless search to understand the Hindu and identify with him. The
communicator’s love for Jesus Christ is the rationale for continued obedience to love, even when it
seems unreasonable to do so. You cannot question the intentions behind the demands of Calvary
love (John 15:14).
The reaching of the Hindu is one of the greatest challenges to the people of God in this generation.
To this end we call for:
(i) Personal and corporate intercession for the evangelization of Hindu people groups all over the
world.
(ii) Personal and corporate sacrificial giving to support this evangelization.
(iii) The acceptance of Christ’s call to personal involvement at every opporunity for such
evangelism.
(iv) The mobilisation of the loving concern, intercession, and financial resources from the world-
wide body of Christ.
9. Closing Concern
We have waited on the Lord and have used the best insights among us to produce the preceding
statements. They are not in any way exhaustive nor adequate, but they do seek to alert the earnest
Christian, seeking to reach unreached Hindu people groups, concerning some points of contact and
concern.
Having said that, we know that reaching any “people group” for Christ cannot be merely academic;
and we cannot, and must not, place our total confidence in correct words and statements, but upon
the living Lord who seeks all Hindus. We must be aware that the Holy Spirit who has gone before
us, is alongside us and guides us, and alone can reveal Jesus Christ (I Cor. 12:3). Without him we
cannot succeed (John 15:5).
Appendix A
Report Committee
Participants
Chairman, Mr. P. Sathkeerthi Rao Evangelical Fellowship of India
Secretary, Rev. M. Alphonse Methodist Tamil Church, Singapore
Recorder, Mr. S. Arles South India Biblical Seminary
Typist, Mrs. Dadswell Emmaus Bible Correspondence School for Thailand

The Camel 1
Communication
Method Advisors 1
International Programme Consultant Trans World

Mr. D. Adams
Radio, U.S.A.
Miss Anne Ediger Evangelical Fellowship of India
Mr. M. M. Maxton India Every Home Crusade
Consultants
Rev. Dr. W. Duewel Oriental Missionary Society International, U.S.A.
Rev. P. McNee World Vision, New Zealand
Dr. S. Kamalesan World Vision International, U. S. A.
Rt. Rev. S.K. Parmar Methodist Church in South Asia, India

The Camel 1
Method 1
PRAYER IN EVANGELISM
Lausanne Occasional Paper No. 42 Produced
by the Issue Group on this topic at the
2004 Forum for World Evangelization hosted by the
In Pattaya, Thailand, September 29 to October 5, 2004
“A New Vision, a New Heart, a Renewed Call”
In encouraging the publication and study of the Occasional Papers, the Lausanne Committee for World
The Camel 1
Method 1
Lausanne Occasional Paper (LOP) No. 42

This Issue Group on Prayer in Evangelism was Issue Group No. 13 (there were 31
Issue Groups at the Forum)
Series Editor for the 2004 Forum Occasional Papers (commencing with LOP 30): David Claydon
This Occasional Paper was prepared by the whole Issue Group and the principal
writers were Glenda Weldon and Earl Robinson.
The full list of participants is at the end of this paper.
Copyright © 2005
Lausanne Committee for World Evangelization and its
National Committees around the world info@lausanne.org
www.lausanne.org
1
The context for the
The Camel
Method 1
production of the
Lausanne
Occasional Papers
The Lausanne Movement is an international movement committed to energising
“the whole Church to take the whole gospel to the whole world.”
With roots going back to the historical conferences in Edinburgh (1910) and Berlin (1966), the Lausanne
Movement was born out of the First International Congress on World Evangelization called by evangelist Billy Graham
held in Lausanne, Switzerland, in July 1974. The landmark outcome of this Congress was the Lausanne Covenant
supported by the 2,430 participants from 150 nations. The covenant proclaims the substance of the Christian faith as
historically declared in the creeds and adds a clear missional dimension to our faith. Many activities have emerged from
the Lausanne Congress and from the second congress held in Manila in 1989. The Covenant (in a number of languages),
and details about the many regional events and specialised conferences which have been undertaken in the name of
Lausanne, may be examined online at www.lausanne.org.
The Lausanne International Committee believed it was led by the Holy Spirit to hold another conference which
would bring together Christian leaders from around the world. This time the Committee planned to have younger
emerging leaders involved and sought funds to enable it to bring a significant contingent from those parts of the world
where the church is rapidly growing today. It decided to call the conference a Forum. As a Forum its structure would
allow people to come and participate if they had something to contribute to one of 31 issues (around which were formed
Issue Groups). These issues were chosen through a global research programme seeking to identify the most significant
issues in the world today which are of concern in our task to take the good news to the world.
This Lausanne Occasional Paper (LOP) is the report that has emerged from one of these Issue Groups. LOPs
have been produced for each of the Issue Groups and information on these and other publications may be obtained online
at www.lausanne.org.
The theme of the Forum for World Evangelization held in 2004 was “A new vision, a new heart, a renewed
call.” This Forum was held in Pattaya, Thailand from September 29 to October 5, 2004. 1,530 participants came from
130 countries to work in one of the 31 Issue Groups.
The Affirmations at the conclusion of the Forum stated:
“There has been a spirit of working together in serious dialogue and prayerful reflection. Representatives from a
wide spectrum of cultures and virtually all parts of the world have come together to learn from one another and to seek
new direction from the Holy Spirit for world evangelization. They committed themselves to joint action under divine
guidance.
The dramatic change in the political and economic landscape in recent years has raised new challenges in
evangelization for the church. The polarization between east and west makes it imperative that the church seek God’s
direction for the appropriate responses to the present challenges.
In the 31 Issue Groups these new realities were taken into consideration, including the HIV pandemic,
terrorism, globalization, the global role of media, poverty, persecution of Christians, fragmented families, political and
religious nationalism, post-modern mind set, oppression of children, urbanization, neglect of the disabled and others.
Great progress was made in these groups as they grappled for solutions to the key challenges of world
evangelization. As these groups focused on making specific recommendations, larger strategic themes came to the
forefront.
The Camel There was affirmation that major efforts of the church must be directed toward those who have no access1 to the
gospel. The commitment to help establish self sustaining churches within 6,000 remaining unreached people 1groups
Method
remains a central priority.
Secondly, the words of our Lord call us to love our neighbour as ourselves. In this we have failed greatly. We
renew our commitment to reach out in love and compassion to those who are marginalised because of disabilities or who
have different lifestyles and spiritual perspectives. We commit to reach out to children and young people who constitute a
majority of the world’s population, many of whom are being abused, forced into slavery, armies and child labour.
A third stream of a strategic nature acknowledges that the growth of the church is now accelerating outside of the
western world. Through the participants from Africa, Asia and Latin America, we recognise the dynamic nature and rapid
growth of the church in the South. Church leaders from the South are increasingly providing exemplary leadership in
world evangelization.
Fourthly, we acknowledge the reality that much of the world is made up of oral learners who understand best
when information comes to them by means of stories. A large proportion of the world’s populations are either unable to
or unwilling to absorb information through written communications. Therefore, a need exists to share the “Good News”
and to disciple new Christians in story form and parables.
Fifthly, we call on the church to use media to effectively engage the culture in ways that draw non-believers
toward spiritual truth and to proclaim Jesus Christ in culturally relevant ways.
Finally, we affirm the priesthood of all believers and call on the church to equip, encourage and empower
women, men and youth to fulfil their calling as witnesses and co- labourers in the world wide task of
evangelization.
Transformation was a theme which emerged from the working groups. We acknowledge our own need to be
continually transformed, to continue to open ourselves to the leading of the Holy Spirit, to the challenges of God’s word
and to grow in Christ together with fellow Christians in ways that result in social and economic transformation. We
acknowledge that the scope of the gospel and building the Kingdom of God involves, body, mind, soul and spirit.
Therefore we call for increasing integration of service to society and proclamation of the gospel.
We pray for those around the world who are being persecuted for their faith and for those who live in constant
fear of their lives. We uphold our brothers and sisters who are suffering. We recognize that the reality of the persecuted
church needs to be increasingly on the agenda of the whole Body of Christ. At the same time, we also acknowledge the
importance of loving and doing good to our enemies while we fight for the right of freedom of conscience everywhere.
We are deeply moved by the onslaught of the HIV/AIDS pandemic – the greatest human emergency in history.
The Lausanne movement calls all churches everywhere to prayer and holistic response to this plague.
“9/11,” the war in Iraq, the war on terror and its reprisals compel us to state that we must not allow the gospel or
the Christian faith to be captive to any one geo-political entity. We affirm that the Christian faith is above all political
entities.
We are concerned and mourn the death and destruction caused by all conflicts, terrorism and war. We call for
Christians to pray for peace, to be proactively involved in reconciliation and avoid all attempts to turn any conflict into a
religious war. Christian mission in this context lies in becoming peacemakers.
We pray for peace and reconciliation and God’s guidance in how to bring about peace through our work of
evangelization. We pray for God to work in the affairs of nations to open doors of opportunity for the gospel. We call
on the church to mobilize every believer to focus specific consistent prayer for the evangelization of their communities
and the world.
The Camel In this Forum we have experienced the partnership of men and women working together. 1
Method
We call on the church around the world to work towards full partnership of men and women in the work of world 1
evangelism by maximising the gifts of all.
We also recognize the need for greater intentionality in developing future leaders. We call on the church to find
creative ways to release emerging leaders to serve effectively.”
Numerous practical recommendations for local churches to consider were offered.
These will be available on the Lausanne website and in the Lausanne Occasional Papers. It is our prayer that these many
case studies and action plans will be used of God to mobilise the church to share a clear and relevant message using a
variety of methods to reach the most neglected or resistant groups so that everyone will have the opportunity to hear the
gospel message and be able to respond to this good news in faith.
We express our gratitude to the Thai Church which has hosted us and to their welcoming presentation to the
Forum. We are profoundly gratefully to God for the privilege of being able to gather here from the four corners of the
earth. We have developed new partnerships, made new friends and encouraged one another in our various ministries.
Not withstanding the resistance to the gospel in many places and the richness of an inherited religious and cultural
tradition we here at the Forum have accepted afresh the renewed call to be obedient to the mandate of Christ. We
commit ourselves to making His saving love known so that the whole world may have opportunity to accept God’s gift
of salvation through Christ.”
These affirmations indicate the response of the participants to the Forum outcomes and their longing that the
whole church may be motivated by the outcomes of the Forum to strengthen its determination to be obedient to God’s
calling.
May the case studies and the practical suggestions in this and the other LOPs be of great help to you and your
church as you seek to find new ways and a renewed call to proclaim the saving love of Jesus Christ
David Claydon
1
CONTENTS
The Camel
Method 1
Introduction
1. Theology and motivation of prayer in evangelism
2. Principles and guidelines of prayer in evangelism
3. Spiritual warfare prayer in evangelism
4. Healing and prayer in evangelism
5. The role of prayer and fasting in world evangelism
6. Children and prayer in evangelism
7. Strategies for prayer in evangelism
8. Life prayer plan for world evangelism
9. Supplementary material
A. Strategic definitions and applications of warfare prayer
B. Experiencing Jesus: inner healing prayer as a tool for evangelism
10. Conclusion
11. Bibliography
A. Children
B. Toward motivating, mobilizing and monitoring
C. Toward designing, deploying and developing a prayer strategy
D. Toward understanding and undertaking spiritual mapping
E. Other
12. Participants
The Camel 1
Method INTRODUCTION 2
The vision of Issue Group 13 on ‘Prayer in Evangelism’ was to ‘Embrace God’s agenda for World Evangelization
through Prayer in Evangelism.’ Its purpose was to ‘Reawaken, encourage and equip the church to be involved in world
evangelization through Prayer in Evangelism.’
The group planned to:

1. Define the motivation for and the importance of ‘Prayer in Evangelism’ from
a biblical and theological perspective.
2. Assist and encourage Christians to be involved in prayer based
evangelism in every stage of the disciple making process.
3. Equip Christians to identify the obstacles to evangelism in their region that
need to be the focus of informed, strategic prayer.
4. Fuel a passion for prayer based evangelism both locally and globally by
sharing stories of God’s miraculous intervention in bringing the gospel
to different people groups.
5. Source and resource the best material to inspire, educate and assist the
people of God in local communities in prayer based evangelism.
In developing this planning by email before the Forum and then throughout the Issue Group meetings during the
Forum, participants of the Group identified the topics outlined in the table of contents to provide information and practical
instruction on how both the vision and purpose could be achieved. Most of the discussion time was spent in the eight sub-
groups dealing with each topic. The chapters therefore are primarily the product of each individual sub- group. The final
chapter however, entitled ‘Supplementary Material,’ is additional to what was submitted as sub-group material, expanding
on some of the items discussed.
Although not every topic is dealt with in the same way, included in the ways are the following considerations:
• concise definitions of the topic in relation to ‘prayer in evangelism’
• the biblically based theology for the topic
• practical outcomes and action steps on how to begin to mobilise and equip
churches in this area
• stories that demonstrate what is being presented
• a list of the best available resources.
For this group it was decided not to address any particular area of evangelism in theological or strategic depth,
but to seek to provide the church as a whole, including congregations and mission agencies, with a handbook for Prayer in
Evangelism to use in their own situation – whatever that might be.
1
1. THEOLOGY AND MOTIVATION
The Camel
Method 2
OF PRAYER IN EVANGELISM
Praying in God’s Purpose and Praying towards God’s Purpose for
World Evangelization
1. God summons us to pray in the pursuing of His purpose in evangelization of the world.
Article One of the Lausanne Covenant states:
‘We affirm our belief in the one eternal God, Creator and Lord of the world, Father, Son and
Holy Spirit, who governs all things according to the purpose of His will. He has been calling
out from the world a people for Himself, and sending His people back into the world to be His
servants and His witnesses, for the extension of His kingdom, the building up of Christ’s body,
and the glory of His name.’
God’s people are clearly commanded to pray for the fulfilment of His purpose. The role of prayer in
evangelization is integral to God’s purpose in these five ways.
a) God’s calling
God ‘has been calling out from the world a people for Himself.’
God’s call is the heart of His saving work. We are to pray to God to do what no evangelist can do – to draw
people to Himself. We ask in our prayers for Him to continue to do all that He will do in bringing people to Himself. We
pray for God’s word going forth in a global cry in order that all the earth hear His voice, that none of His words will return
void. (Genesis 12: 3; Acts 2:39; 1 Corinthians 1:9)
b) God’s sending
God is ‘sending His people back into the world to be His servants and His witnesses.’
Christ instructs us to pray that God will thrust His people into the communities and lives of people in all the
world, to accomplish the work of evangelization. (Matthew 9:37-38)
c) God’s kingdom
God sends His people back into the world for the ‘extension of His kingdom.’ Christ teaches us to pray for the
fulfilment of His purpose in bringing forth His rule on the earth amongst every people within the days of this age. To pray
for His kingdom to come is to pray for Christ to be obeyed in faith, to pray for signs of His kingly rule to be displayed
openly, for the powers of darkness to be subdued, so that whole communities begin to exhibit features of His righteousness
and His peace for the transformation of society that they might demonstrate the love of God, the righteousness of God and
the peace He intends for His people. It is good and right to pray for His blessing for all the peoples of the earth, for all
people to submit to Him as King. (Genesis 12:3; Matthew 6:10)
d) Christ’s body
God sends His people back into the world for ‘the building up of Christ’s body.’ Praying for Christ’s church is a
critical dimension of evangelization. Scripture summons us to pray that Christ’s body will be revived, renewed and built
up in order to clearly reflect the glory of Christ in all things. By God’s grace prayer-revived churches are ready to welcome
and nurture new followers. (Psalm 85:6; Philippians 2:5-7; Ephesians 6:18-19)
e) God’s Glory
God sends His people back into the world for ‘the glory of His name.’
Our Lord tells us to pray that the name of God would be sanctified, that is, to be revealed, distinguished and
honoured. This prayer is the beginning point for all effective evangelization. We are to pray that God will be known clearly
even by those who reject Christ as Lord and Saviour. The ultimate purpose of an evangelized world is that God
will be
The Camel
worshipped and glorified by some from every tribe and tongue. ( Matthew 6:9; Philippians 2; 2 1
Method 2
Thessalonians 3; Revelation 21)
2. Christ our intercessor, teacher and example for prayer in evangelization

a) Christ’s intercession
Christ enables us as a priesthood of all believers in helping Him in His priestly work and advocacy for others.
God welcomes prayer from all people, as a Father receives from His own children. God initiates and helps all prayer by
His Spirit, giving us confidence to approach God personally when we cry ‘Abba Father.’
We are led by Christ Himself, who intercedes continually for us and invites us to join Him before God’s throne in
His work of intercession. We learn how to pray from the teaching and example of Christ. We are summoned to pray for
others and not just for ourselves at the throne of grace. As we pray in Christ, as advocates before God for individuals,
cities and nations, God is pleased to advance His eternal purpose toward completion.
b) Christ’s teaching regarding prayer
Christ’s teaching about prayer moves far beyond personal devotional prayer. He taught His followers to pray for
God’s purpose to be fulfilled and sent them to pray for others. Prayer is related strongly to Christ’s teaching about the
kingdom of darkness, about the nature of spiritual blindness and of how people are freed from spiritual bondage to become
children of God that is foundational for pursuing the task of prayer towards evangelization.
c) Christ’s example
It is not always noted that Jesus prayed in preparation for his next preaching/ministry event. The works of power
which accompanied Christ’s ministry were recognized as answers to His prayer and the work of God in response to faith.
(John 11:38-44; Luke 18:38-43; Matthew 9:35)
Jesus clearly linked prayer as essential in subduing the enemy in the work of evangelization. ( Luke
10:17-20; Matthew 17:20-21)
We will find our best approach to the human questions and issues raised by spiritual warfare in the example and
teaching of Christ.
3. Declaration with demonstration in prayer

a) God answers prayer
In John 14:13 Jesus sums up the purpose of prayer: that the Father would be glorified in the Son, whether we do
power evangelism, servant evangelism or relational evangelism. Whatever we do, we offer to pray with and for someone
revealing our love, and communicating the very love of God.
As God moves in response to prayer it reveals His hand to those who will or have heard the gospel. Prayer
demonstrates the gospel, communicates the love, the interest and hope that often opens the way to proclamation. Even the
offer to pray for people who have yet to follow Christ displays God’s love as reflected in the good will of His people.
b) The acts of prayer
As God’s people offer to pray for others, His love, His hope, and His blessing are communicated. Answers to
prayer may draw attention to Christ and illumine the gospel with clear communication of the whole gospel which is
essential for evangelization.
4. Prayer is essential for the work of world evangelization

a) The whole Church
God invites the whole church, every member, every Christian to be a witness and a servant. Every believer has a
role and a work to accomplish in prayer.
Everyone is summoned to join in the work of praying for the world and for others. ( 2 Chronicles
7:14; Matthew 28:18-20; John 17:20-21; Acts 2:42-47).
The Camel 1 term
There are special callings and ministries of prayer and we have come to recognize these by the current
Method
‘intercessors.’ 2 the
These ministries and intercessors are to strengthen and encourage
whole church to accomplish God’s work in prayer as a priesthood of all believers.
God is pleased with united prayer ( Matthew 18:20). The unity of the Father and the Son is our unity in Christ.
Together we say the words ‘Our Father’; we cry out ‘Abba’ Father, demonstrating that the Spirit is bearing witness to us as
children of God and heirs with Christ. As we pray in agreement we are glorifying Him, as we align ourselves together
with His purpose. (Romans 8:15-17; Acts 4:23-31; Acts 6: 4-5)
b) The whole gospel
In Matthew 25, in the parable of the sheep and goats, our Lord speaks of ministering to those who are hungry and
thirsty and are strangers and need clothing and need to be cared for in sickness and in prison. The gospel reaches out to the
total needs of humanity – physical, emotional and spiritual. It is a whole gospel that is to be related to our prayer in
evangelism. As the Lausanne Covenant (clause 5) states:
‘The salvation we claim should be transforming us in the totality of our personal and social
responsibilities.’
c) The whole world
The fact that prayer has a strong connection with the spread of the gospel ought to urge us to see its crucial role in
evangelization today. In 2 Thessalonians 3:1 Paul asks for prayer. ‘Finally, brothers and sisters, pray for us, so that the
word of the Lord may spread rapidly and be glorified everywhere, just as it is among you.’ We ask for God’s gracious
provision that the gospel will have a continuing transforming effect locally, nationally and globally.
God will surely hear our cry: ‘let the earth hear His voice.’ He will bring forth an evangelized world in which we
will hear a rising song coming to a grand crescendo: ‘Let all the peoples praise Him.’
Resources
Graeme Goldsworthy, Prayer and the knowledge of God Steve
Hawthorne, Fresh Prayer (www.waymakers.org)
Sarah Plummer, Forty days with the risen Lord – an all age resource for churches to pray towards God’s purpose.
The Camel 1
Method
2. PRINCIPLES AND GUIDELINES 2
OF PRAYER IN EVANGELISM
Introduction
The Bible clearly requires us to pray for persons who are not in the kingdom of God. In 1
Timothy 2 we are reminded that God wants all persons to be saved, and we are urged ‘therefore’ to pray
for everyone. In this Scripture, Paul indicates that people come to salvation and knowledge of the truth
in response to prayer. Jesus modelled prayer for the unsaved when He prayed, ‘ My prayer is not for them
[my disciples] alone. I pray also for those who will believe in me through their message’ (John 17:20).
Definition
‘Prayer in evangelism’ is prayer for the unsaved, asking the Lord to draw them to Himself ( John 6:44); to open
their ears to understand the truth (Matthew 13:19); and to open their eyes to see the light of the gospel (2 Corinthians
4:4). It also involves praying for ourselves that we may have compassion for the spiritual well-being of unbelievers, and
be open to sharing the good news as He opens the door of opportunity. Simply put, in evangelistic praying we talk to God
about people and then talk to people about God.
Evangelism without prayer

The church has long sought to engage in evangelism. However, it has not always integrated evangelism with
prayer in the way God intended – an oversight that may account for much of the failure of many well-intentioned
evangelistic efforts. Attempts to be involved in evangelism with little or no prayer have been discouraging and have
yielded limited fruit. Without prayer, God’s people often lack the compassion and the conviction to be effective. If God
doesn’t take the initiative in the life of the unbeliever, as He promises to do in response to our prayers, we are limited to
human resources and human understanding. It takes the supernatural power of God to release those who are in Satan’s grip
(Matthew 17:21AV) and to open the eyes of those blinded to the light of the gospel ( 2 Corinthians 4:4). God will act in
response to our specific prayers.
Without prayer, the church’s evangelistic efforts will:
 be burdensome, discouraging, and done out of duty
 lack in the discernment that comes from the Holy Spirit (Acts 16:6-10)
 miss the joy of seeing people come to faith
 fail to produce lasting fruit (John 15:7-8, 16).
Does this mean that evangelism with little or no prayer support will always fail? The answer is ‘no’! God in His
sovereign good pleasure may bring people to a saving knowledge of Jesus Christ despite our prayerlessness. The church
may in fact reap where it has not sown (John 4:37-38). However, God prefers to work through and with us!
Prayer without evangelism

The church has throughout history always engaged in prayer. However, it has not always related prayer to
evangelism – a failure that has resulted in different kinds of imbalance. If a church’s prayers and activities are always
inwardly directed toward the needs and concerns of God’s people and seldom or never outwardly directed toward the
world that God loves (John 3:16) – then the church will:
 be missing the very heart of God
 be lacking in Christ-like vision and compassion
 be ineffective in building God’s kingdom
 miss the joy of seeing God’s power released in people’s lives.
Prayer in evangelism
The Camel When believers pray faithfully and fervently ( James 5:16) for those outside the kingdom, wonderful1 things
Method 2 that
happen. Evangelistic praying generates in the heart of the intercessor a Christ-like and Christ-engendered love
motivates the believer to reach out to lost persons and look for faith-sharing opportunities. God in turn often grants to such
intercessors the discernment that further facilitates effective evangelism. Evangelistic pray-ers are often among the first to
hear and respond obediently to God’s call for action. In other words, they do not simply look for God to intervene in
response to their prayers. They report for action!
Evangelistic praying is for every believer – young or old, educated or uneducated, new believer or veteran saint.
They can all pray for the lost, whether in their family, their neighbourhood, their city, for whole nations or unreached
people groups.
Guidelines for prayer in evangelism

Not all prayer for the lost is effective. While God welcomes all prayer, even very simple childlike prayers, prayer
that is perfunctory, self-oriented or compassionless will not accomplish much in evangelism. We cannot expect God to
hear the prayers of those who have hearts that are hard, doubting, unforgiving or disobedient.
To be effective, evangelistic pray-ers must first of all pay close attention to God, worshipping Him with a
believing heart (John 4:23-24), desiring His glory in all things (John 17:24). In order to pray on target they need to
discern His mission and His heart for lost persons or groups of persons. Like Jesus, who always chose to do what He saw
the Father doing, they need to discern what God wants them to pray for and to do. It cannot be emphasized enough that
this must involve attentively listening to God in prayer before proceeding.
The effectiveness of our prayers will also depend on our human relationships. Scriptures underscore the need to
be reconciled to and at peace with our brothers and sisters in Christ and to experience the unity of the Spirit and the bond
of peace (Psalm 133:1; John 15:9-10; 17:22). An unforgiving spirit will hinder our prayers (1 Peter 3:7).
The attitude of our hearts will also affect the quality of our prayers. The Bible is replete with reminders of how to
pray. It challenges us to pray:
 in faith knowing that God will answer those who do not doubt ( James 1:6) and with
childlike trust expect that God will reward (Hebrews11:6);
 with a consciousness of God’s sure promises (Luke 11:7-11);
 with a humble spirit and a contrite heart (Psalm 51:17; 34:18; 138:6);
 with compassion for the lost and hurting people of this world ( Matthew 9:37- 38);
 with perseverance (Luke 11:5-8;18:1-8) and, if necessary, a willingness to fast and
pray.
As they pray, believers, in order to be effective in evangelism, need also to:
 intentionally build a loving relationship with those who live and work around them –
relationships in which they seek the very best for the other person. Such relationships
lay the groundwork for friendship evangelism;
 be ready, with an obedient heart, to serve a needy and hurting world in the name of
Jesus Christ in practical ways (Isaiah 58:9);
 be available to be used of the Lord whenever and wherever the opportunity arises;
 overcome with persistent prayer the obstacles/opposition to evangelism that will
certainly occur.
Outcomes of prayer in evangelism
Many things happen when Christians pray for the unsaved in their spheres of influence, their
communities, and their world – things that wouldn’t have happened if they had not prayed ( Ephesians 3:20). This is
true because all the power of prayer is God’s power
The Camel through our prayers. God’s power, working in and through believers, changes hearts ( 1 Timothy 2:1-4),
released 1
Method
accomplishes great works (John 14:12-14), defeats Satan (Ephesians 6:18), and shapes history. In reference to 2
evangelism John Wesley once said, ‘God does nothing except in answer to prayer.’ It has been said, ‘Prayer is not a key
to evangelism, it is the key’!
Something happens to those we pray for:

 hearts are softened and changed;
 people are convicted of sin and turn to God in repentance;
 people are delivered from bondage and Satanic deceit; and
 strongholds are broken such that individuals and communities are
transformed.
Something happens in the church:
 people come to Christ, churches grow, new churches are planted, and the Kingdom is
advanced;
 more labourers are released and sent into the harvest;
 the Body of Christ is built up as all believers learn to pray and work together;
 there is increased awareness of the power of prayer and increased discernment of
God’s vision and guidance.
Something happens to those who pray:
 they have the joy of partnering with an awesome God;
 they become channels of God’s love birthed in their hearts by the Holy Spirit;
 they learn to use the weapons of spiritual warfare ( Ephesians 6:10-18; 2 Corinthians
10:4-5);
 their faith increases as they see the word of God accomplish that for which it was
sent;
 they grow spiritually and learn to be increasingly dependent on God.
Vision for prayer in evangelism
We should pray that members of the whole Church – every man, woman and child – be equipped and motivated
to play their part in the Great Commission by utilizing prayer as the key to effective and creative evangelism.
Action plans for prayer in evangelism

Implementing prayer-in-evangelism action plans for the global church will require the combined effort of all
God’s people whatever their place or position in society and the church. Those in positions of leadership are vested with
God’s authority to teach and lead the church in prayer-evangelism. They have a prime responsibility to train, mentor, and
be models for believers in prayer and evangelism. Church members, in daily touch with non-believers, are in a unique
position to be Christ’s ‘living epistles’ and to share the good news with those around them.
Those in positions of leadership and authority nationally are urged to:

 encourage leaders in the church to unite in prayer for their communities, cities and
nations;
 encourage leaders in the church to mobilize all their people to pray for revival and
then work together in joint evangelistic initiatives;
 bridge the gap between the workers in evangelism and the intercessors by bringing
them together in relationship and collaborative evangelistic initiatives;
The Camel
 promote existing training materials and produce additional materials for prayer in 1
Method 2
evangelism;
 recognize and utilize existing prayer networks for use in world evangelism.
Those in position of leadership and authority locally are urged to:
 embrace and model a lifestyle of prayer and understand its importance in evangelism;
 identify, recognize, affirm and activate others who have leadership gifts in this area;
 creatively teach and transfer the principles and practices of prayer in evangelism to
the current and next generations;
 implement and organize prayer for all forms of evangelistic ministries;
 consciously encourage children and youth in prayer evangelism ministries.
Believers everywhere are urged to:
 pray faithfully and intentionally for those in their circles of influence and for all those
whom God places on their hearts;
 live out a lifestyle of prayer in evangelism in their homes and with their families so
that Christian values may be transmitted to the next generation;
 be prepared to share their faith when opportunity arises, noting that this may require
some form of training;
 physically go to those being prayed for by means of prayerwalks, prayerjourneys,
prayer-drives, and prayer-flights;
 host hospitality or harvest events where guests can explore the claims of the gospel.
Education and training institutions are urged to:
 mentor students in the practical aspects of prayer-evangelism;
 develop courses and prayer evangelism resources;
 help the church understand that all believers are called to share the gospel and
facilitate the development of contexts in which everyone is released into Great
Commission ministries.
Contemporary examples of prayer in evangelism

Stories abound in the area of prayer in evangelism. The following illustrate the power of prayer in evangelism
in individual, family, neighbourhood and national life.
1. A changed life leading to a transformed community:
Naik had never understood love. Life had been cruel to him over many years. He had been involved in theft,
murder and adultery. The Lord met him in a prostitute’s house where he heard the gospel on the radio. He was immediately
touched by the power of God, convicted of his sin and accepted Christ’s free gift of salvation. After believers prayed for
him, the love of God compelled him to tell others about Jesus. He ran to every house in the village, and everyone
believed. People who knew him as a brutal man began to call him ‘priest.’ He has become a tribal leader and has been used
to bring the residents in many villages to Christ.
2. Family prayer changes lives:
A Christian family in the United States accepted the challenge of praying for their neighbours. As they prayed
over eight weeks for five neighbouring families, remarkable things happened. A young man from one of these homes
approached the husband of the family and asked for help to get out of dealing drugs. A young girl came with questions
about Christianity and gave her life to Christ and started to go to church. A Hispanic family with two children asked to
have a Bible study and ended up with all four of them trusting Christ. A Buddhist
The 1 their
Camelfrom across the street asked to go to church with them. God soon began to draw them to Himself and to touch
family
Method 2
lives in gracious ways. All this happened because one family prayed faithfully for their neighbours and were available to
be used by the Lord.
3. Church as light and salt to society:
When believers begin to pray seriously for their neighbours, things begin to happen. When members of a church
planted several prayer evangelism cells in an apartment complex to pray for those who lived there, the manager became a
Christian, drug dealers moved out, crime rates went down, many tenants started going to church, several Bible studies
started, and ten people made commitments to Christ. The difference was so evident that the police, discovering the reason
for the changes, asked the church to consider planting similar prayer evangelism cells in other complexes.
4. Prayer changes a nation:
For many years, Nigeria was led by military dictators. The last dictator, General Sani Abacha, was the worst. He
imprisoned and killed many of his opponents. The church also struggled under this oppression. In 1999, the church in
Nigeria, under the auspices of the Christian Association of Nigeria, declared three days of prayer and fasting. Immediately
afterwards, General Abacha died! A new president who had been imprisoned by General Abacha and had come to Christ in
prison, was elected. The church is now flourishing! God is using the Christian community in Nigeria today as a missionary
force in Africa and beyond. A key reason for all this is fervent prayer.
Our prayer:
Sovereign God, we acknowledge that You are the head of Your body, the church. Forgive us for our selfish
motives and our often pious religious spirit. Open our eyes to the physical, spiritual, and mental ‘lostness’ of those around
us. Once again we offer You our souls and bodies as living sacrifices to live and work to Your praise and glory. Please
teach us to pray, teach us to listen, teach us to obey You individually and corporately. Send more labourers into Your
world to be effective Christ-like witnesses for You – with Your love, passion and concern for all we encounter. Send your
Holy Spirit afresh upon us and upon Your whole Church that we might be the ‘Kingdom People' – one in our heart, vision,
and call. Amen.
1
3. SPIRITUAL WARFARE
The Camel
Method 2
PRAYER IN EVANGELISM
Prelude
We seek to provide a tool to reawaken, encourage and equip the whole church to pray in spiritual warfare as we
engage in world evangelization.
We agree that evangelization is to bring people from darkness to light and from the power of Satan to God ( Acts
1
26:17). This involves an inescapable element of spiritual warfare (Lausanne Statement on Spiritual Warfare, 1993).
We believe that we are engaged in constant spiritual warfare with the principalities and power of evil, who are
seeking to overthrow the Church and frustrate its task of world evangelization (Clause 12 in the Lausanne Covenant,
1974).
We affirm that spiritual warfare demands spiritual weapons, and that we must both preach the word in the power
of the Spirit, and pray constantly that we may enter into Christ’s victory over the principalities and powers of evil (Manila
Manifesto, 1989).
Prayer in spiritual warfare defined
Spiritual warfare prayer is God-directed intercession using the resources of Jesus Christ given to the whole
Church in order to overcome obstacles by the power of the Holy Spirit to facilitate the evangelization of the whole world
(2 Corinthians 10; Ephesians 6:12).
Scriptural overview of spiritual warfare
The enemy
Satan is a defeated creature with limited power for a limited time. Because Satan has set himself up against God,
he uses his power during this short time to prevent the hearing, the receiving and the living out of the gospel of Jesus
Christ in the world and in the Church. Those who belong to the Lord are assaulted. Those who do not belong to the Lord
2
are deceived and are living in the ‘dominion of darkness.’
Satan’s destiny
Along with his cohorts, Satan is already defeated and is awaiting his final destiny at the hands of the Lord. God
alone has authority over Satan and He has promised to overcome him. Indeed, God has overcome Satan in Jesus by His
3
death and resurrection. Jesus Himself will one day bind and imprison Satan forever.
The battle
As we wait for that day, God calls us as the Body of Christ to participate with Jesus in bringing others out of
darkness into the light of the gospel. As the people of God, we stand opposed to Satan, the aggressor. We rebuke Satan, the
4
accuser. We resist him as God’s adversary.
The authority
1
Satan, powers and principalities are real, personal spiritual and created beings who pervert what God has created
for good and who deceive in order to redirect human allegiances to anyone or anything other than God. (Lausanne
Deliver Us From Evil Consultation, Nairobi, 2000)
2
Isaiah 14:13f; Luke 9:1-2; Romans 1:5; 2 Corinthians 5:18-20; 1 John 5:19-20; 1 Thessalonians 2:18; Ephesians
6:12; John 8:44; Colossians 1:13.
3
Colossians 2:15; Hebrews 2:14-15; Revelation 17:14; Revelation 20:1-3; Genesis 3:14; Isaiah 14-15; Exodus 14, 1
Samuel 17:47.
4
Mark 16:20; 1 Peter 2:9-12; 1 Peter 5:8-9; Revelation 12:10; James 4:7-10; Galatians 5:16-17; Ephesians 6:12;
Jude 20f
The Camel Jesus was sent by the Father to preach the good news, proclaiming freedom for prisoners. Jesus is the 1
rightful
Method
King over all. He wields His sovereign power to free His creation from the kingdom of darkness so that people 3 can
become true worshippers of the living God and walk in the light with Him. He shares His authority with His ambassadors
to do the same.
As the children of God who live in the presence of the Father, we see things differently. He has seated us with
Christ in the heavenly realms so that we can pray as those who know the outcome already won by Jesus. We have been
given the rights and privileges that we inherit with Jesus, the Son. Along with the right to become children of God, Jesus
has given us authority to preach the gospel; to ask the Father for anything in Jesus’ name; to heal; to cast out, bind and
rebuke demons; to do the works of Jesus and to do even greater things than Jesus did, and to witness in such a way that
5
people will be free from the power of Satan, enabling them to receive forgiveness.
God is at work to make us like Jesus and to empower us by the Holy Spirit (1 John 4:4) as we enter with Jesus
into the battle until He comes again. Our aim in spiritual warfare prayer is that God will be seen for who He is, Satan’s
work will be thwarted, and that people will be set free to ‘declare the praises of Him who called you out of darkness into
His wonderful light’
(1 Peter 2:9).
Position for prayer in spiritual warfare

Only the living can stand! And only those who have been made alive in Christ and who ‘stand’ in Christ are in a
6
position to stand against the works of the evil one.
Stand by grace in Christ
It is by grace we are saved from sin, death and Satan (Ephesians 2:8; Romans 8:11; John 4:4). As we
acknowledge that we are sinners saved by grace, dependent on the power and authority of our Lord Jesus Christ, we are
given grace to stand firm in battle. Prayer is a prime demonstration of that acknowledgement, as we call on the Lord to
protect what is His and to extend His reign to others who need His grace. The people of God can overcome the works of
the evil one against the people and purposes of God as we ‘stand’ in Christ Jesus (Ephesians 6).
Stand in freedom by the Spirit
Christ has set His people free from the struggle to try to attain righteousness on their own and from sin
(Galatians 5; Isaiah 40:28-31). We are freed by the power of the Spirit to turn away from sin, choosing righteous living and
holy attitudes. As we live as free people, God gives us the freedom to enter into His presence (Psalms 15; 1 Corinthians
9:27; 2 Timothy 2:21- 22).
5
Luke 4:18; John 17; 1 John 5:19; Luke 9:1-2; 2 Corinthians 5:18-20a; John. 1:12; Luke 10:17; John 14:3;
John 16:23; 1 John 5:19; 1 John 5:19; Luke 9:1-2; 2 Corinthians 5:18-20a; John 1:12; Luke 10:17; John
143; John 16:23; 1 John 5:19; Luke 9:1-2; Luke 9:1-2; Matthew 16:18-20; 18:18-20; Luke 9:1-2; John
14:12; Acts 26:15ff; 2 Corinthians 5; Ephesians 2:5-6.

6
Believers and non-believers alike who invoke the name of Jesus for their own purposes will find judgement
rather than freedom (Acts 5:1-11; 19:13ff). Israel, in Deuteronomy 1, illustrates the consequences of refusing to
hear and obey God in warfare. When they looked at the size of the enemy, rather than the greatness of their
God, they chose not to engage the enemy, as God commanded. As a result, the Lord promised that no one from
that generation would see the promised land except Caleb, who had obeyed. When Israel repented, they wanted
to try it again. But God said it was too late. Again, they didn’t listen to God, but took for granted their authority
and God’s earlier promise in a different circumstance of favour and victory and went ahead into battle. God
called that ‘arrogance.’ Of course, they were defeated.
The Camelin the armour of God
Stand 1
Method 3 lives,
To be Christ-like in character and life is crucial to experiencing the defeat of the works of Satan in our own
the life of the Church and in the unbelievers to whom we witness. In Ephesians 6:10-20 we are given a model for being
strong in character and life in ‘the armour of God’. God has given His people weapons for protection and engagement in
spiritual warfare. In spiritual warfare prayer, God defeats the works of the devil as we pray and preach the word of God,
7
as we speak the truth in prayer and as we pray with the authority of Jesus.
Prayer in spiritual
warfare
Preparing in and for prayer
Preparation and reliance on the Holy Spirit are necessary for all types of ministry, no less the ministry of
spiritual warfare prayer. God’s people, while protected and empowered in Christ, must be aware of the personal
responsibility and preparation needed as we engage in spiritual warfare prayer.
To be effective we need God’s direction and instruction. Spiritual warfare prayer cannot be a formula to
reproduce or a list of steps to follow. When Joshua won the battle of Jericho, that battle plan had not been tried before and
was not found in any manual. So individuals and groups of believers involved in evangelism and spiritual warfare prayer
need to:
 determine their evangelism goals and issues
 discern the battle ground and God’s battle plan, spending time in prayer, fasting, and
research
 learn through biblical and practical training
 call and equip people for prayer and evangelism, forming teaching teams,
researchers, spiritual warfare prayer teams, evangelists and a team of intercessors
who pray for other teams.
Preparation of teams should involve training in these areas
 the biblical basis for spiritual warfare, our position in Christ, and the authority we
have in Christ
 personal purity, walking in holiness, and living in right relationship with God and
others
 biblical forms of intercession
 developing discernment
 use of spiritual gifts for prayer and evangelism
 fasting and other spiritual disciplines
8
 investigation of the barriers to the gospel (including spiritual mapping)
 developing strategies for prayer and evangelism
 prayerwalking.
Putting it into practice
7
2 Corinthians 10:3-4; Ephesians 6:18; Acts 4:23f; Matthew 6:9-13; 1 Timothy 2:1-4; 2 Timothy 3:16; Revelation
12:11; Luke 10:17; 1 Peter 1:16; Colossians 3:8; James 1:21; Galatians 5:16-17; James. 4:4- 10; 5:16; 1 John 1:8-9;
Daniel 1:8; Revelation 22:17-20.
8
Researchers or teams may investigate the History, demographics and geography of a neighborhood, city or nation.
The Lord may give insight during the process of spiritual strongholds, cultural or social sins, religious or personal
covenants, the presence of witchcraft, etc. that can inform prayer and the communication of the Gospel. Spiritual
mapping is the process of discerning spiritual strongholds to produce a map used in prayer, preparation, planning
and placing resources for demolishing demonic strongholds toward the fulfilment of the redemptive purposes of
God for a people in their present situation or condition.
1 the
The Camel Spiritual warfare prayer teams will, under the Lord’s direction, step out of the training room into
Method 3
neighbourhood, city or other arena in which evangelism is being done or will be done. As they begin to pray for people or
9
places, they may be called on by God to engage in specific forms of prayer (deliverance, healing, fasting prayer, etc.) Or
God may instruct them in specific ways, places, or times to pray. He will also motivate His people to worship in this
10
context.
The point of prayer in spiritual warfare
Spiritual warfare prayer is only a prelude or corollary to evangelism and the establishment of the presence of God
in the world through His Church (Romans 10:1). The fruit of the labour of spiritual warfare prayer will not be realized
outside the full expression of God’s church. Without the follow up of evangelists, preachers, teachers, disciplers and others
in the church, those who have been delivered from darkness as a result of spiritual warfare prayer will not step into the
Light, become part of the community of believers, nor will they be able to continue to live in the Light.
Practical outcomes
This kind of prayer in response to the purposes and Spirit of God has been demonstrated to be used by God to
bring new life both in the Church and through our evangelistic endeavours. Some of the tangible outcomes of spiritual
warfare prayer will be:
 the revelation of sins, sin patterns, and spiritual strongholds in the believer, the
church, the community and in those to whom we witness
 demonstrations of God’s presence and power over evil including healing, deliverance,
and power encounters
 increased ability of those in ministry to survive and thrive in their ministry contexts
 openness to the gospel in individuals, communities or among those who have not
responded before
 renewed spiritual life of a congregation demonstrated by increased love of and
commitment to prayer, worship, evangelism and missions
 those involved in spiritual warfare prayer will also experience ‘backlash,’ or the
retaliating attacks of the evil one in attempts to hinder or stop prayer.
9
While casting out demons is not all there is to spiritual warfare, it is part of the responsibility given to the body of
Christ. When proclamation of the word or proximity to the people of God illicit demonic manifestations God can
empower His people to pray for freedom (1 John 4:1-3, 6; Mark 6:7-13).
10
In worship we engage in spiritual warfare (John 4:23-24; Revelation 7:10f, 11:15f, 15:3-4; Daniel 2:19- 47).
Worship is the beginning of warfare prayer - it is the One we worship who has all authority and power, having won
the victory already through the death and resurrection of Jesus. And worship is the goal of spiritual warfare - to
free others to worship the Living God. We are not to worship to accomplish our agendas, to manipulate God, to
use God as our means of power over demons or spiritual obstacles. Worship is the declaration of the truth about
God and who we are in relationship to Him. By God’s grace, as we worship, God accomplishes His purposes,
including overcoming His enemy.
The Camel 1
Method Present day testimonies 3
(a) Church planted in South Asia through spiritual warfare prayer

In 1981, a couple returned from Bible College to plant churches in my capital city. The first step in their
pioneering effort was a week of fasting and prayer. As they fasted, the Lord guided them to plant the church among the
poorest people in our city. They then went prayerwalking in this area full of criminals, drug addicts, pick pockets and
prostitutes. They made friends with the people in the area, introducing themselves to the people and sharing with them
about their purposes for being there. God had already prepared a young man’s heart to receive Jesus and his mother
welcomed this couple into their home. When they went there, they found her 18 year old son to be mute and very short.
His mother expected us to pray for him. In answer to prayer, God performed a miracle, and he was able to speak. This
opened the door to start Bible studies and as God added people to the Bible study, they gave their hearts to the Lord.
Within four months they started a church. The young man, who was miraculously healed, became the pastor of the church.
He was a midget who grew to a height of 5’5”.
(b) Canadian neighbourhood changed through spiritual warfare prayer
The Vancouver Eastside Salvation Army Mission (known as the 614 Mission, in reference to Isaiah 61:4 ) is
committed to win the world for Jesus starting in Vancouver’s downtown eastside. In one slum hotel, 614 has had a non-
stop prayer meeting since late February 2004. Some mission members committed to daily prayerwalks through the
neighbourhood, walking in pairs, praying biblical prayers of blessing over the few remaining legitimate businesses,
praying prayers of restraint over illegitimate businesses, and prayers of protection and restoration for hurting people and
relationships. Many college students and others read Scripture and prayed together each morning for 30 minutes. As a
result of prayer so far, two marijuana shops have closed. The most notorious corner in the country is now unrecognizably
cleaned up. People have been saved, delivered and healed. God has given some prophetic gifts for intercession and often
leads people into worship as they intercede for the neighbourhood.
(c) Attempts to hinder evangelism in the US overcome through spiritual warfare prayer
Just prior to beginning evangelistic Bible studies with international students at an American university, I would
suddenly become incredibly tired or sick just before going to the study. After seeing the pattern, I asked God to show me
what was going on. He showed me that it was a tactic of the enemy to prevent the proclamation of the gospel. God
overcame that distraction as I verbally rebuked sleepiness or sickness, praising Jesus for His power to accomplish His
purposes through me, and choosing to go to the study no matter how I felt. As I took those simple steps, tiredness and
sickness immediately lifted and God used those studies to reveal Jesus to people who had never seen Him before. Some of
those students turned to the Lord and I give thanks for the prayers of God’s people.
(d) The unreached in Africa reached through spiritual warfare prayer
In 1997, the Yarsi (Jula, Wala-Dagaari) were an unreached people group dominant in Burkina Faso, West Africa.
Today by the grace of the Lord, there are no less than four Christian partnerships reaching them through seven short-term
prayer missionaries and on-site missionaries.
The action plan we had (1997-2000)
1. initial spiritual mapping of the Yarrsi in Burkina Faso in 1998;
2. strategic prayer mobilization through
*website: www.peoplepteams.org/yasri
*prayer warriors and prayer journeys in Ghana;
3. discipleship training seminars held by Disciple the Nations (DTN) for
several churches and Christian leaders in Burkina Faso; and
4. missionary mobilization of indigenous missionaries.
The Camel Results (2000-2004) 1
Method
1. 3
several prayer warriors used the prayer PACT plan to pray for the Yarsi people;
2. placement of African indigenous missionaries in Bobo-Dioulasso;
3. co-working among Christian organizations: Disciple the Nation,
Pioneers-Africa, and Assemblies of God in Bobo-Dioulasso to reach and
disciple the Yarsi and the Bolon for Christ;
4. ongoing prayer journeys are continuing to the Yarsi in south-east Mali,
north-west Ghana and north-east Ivory Coast; and
5. discipleship training centres set up in Burkina Faso among the Yarsi.
Resources
1. Neil Anderson, Victory over the Darkness: Realizing the Power of Your Identity in
Christ, (Regal Books 1990).
2. Billy Graham Evangelistic Association, Operation Andrew. Booklet to motivate the
church to pray specifically for the salvation of individuals.
3. Pieter Boid, Nations Called.
4. Rebecca Brown and Daniel Yoder, Unbroken Curses.
5. Mark Bubeck, The Adversary. A primer for understanding the enemy and learning
strategic, biblically based praying for yourself and others.
6. John Dawson, Taking Our Cities For God: How to Break Spiritual Strongholds,
(Creation House, 1989). An approach to discerning the spiritual problems of a city
and practical steps to seeing spiritual barriers broken in order for people to become
receptive to the gospel.
7. Dick Eastman, Strategic Level Warfare.
8. John Edwards, Loose Him and Let Him Go.
9. , Discerning of Spirits.
10. Pete Greig, Red Moon Rising Story of the 24/7 prayer movement.
11. Frank Hammond, Our Warfare Against Demons and Territorial Spirits.
12. , Overcoming Rejection.
13. , The Saints at War.
14. Frank Hammond and Ida Mae, Pigs in the Parlour.
15. Paul Hiebert, Spiritual Warfare and World View. A missiological perspective on the
theology of spiritual warfare that provides Biblical boundaries and guidelines for
those learning and teaching about spiritual warfare principles and practices.
16. Patrick Johnson, Operation World.
17. Jessie Penn Lewis, War on the Saints. A classic exposé of Satan’s tactics against the
children of God that will challenge and motivate you to get into the word and to
learn to pray.
18. George Mallone, Arming for Spiritual Warfare, (Eagle Press, England). One of the
most practical and comprehensive books on the subject.
19. R. Arthur Mathews, Born for Battle. 31 Studies on Spiritual Warfare, (Shaw 1978). A
powerful classic for understanding and engaging in spiritual warfare.
20. Ana Mendez, Shaking the Heavens.
21. Watchman Nee, Sit, Walk, and Stand. Exposition of Ephesians, including
theology of spiritual warfare.
22. George Otis, Informed Intercession - Transforming your community through spiritual
mapping and strategic prayer. (Renew Books, 1999).
The Camel 23. Ed Silvoso, That none should perish. 1
Method 3
24. C. Peter Wagner, and F. Douglas Pennoyer, Wrestling with Dark Angels.
1
4. HEALING AND PRAYER IN
The Camel
Method 3
EVANGELISM
Introduction
The need for healing in evangelism has never been more than it is today. With the widespread scepticism and
indifference to the gospel in many sectors, there is a need for the clear demonstration of the restorative and healing power
of the Lord in the world. From the outset, we need to agree to the fact that the Lord is still active in fulfilling all that He
has spoken in His word – healing of the sick included.
Our approach is to consider the various aspects of the issue namely, a description of the topic, the biblical basis
for prayer for healing in evangelism, the practical outcomes and action steps to motivate and equip the church, some
illustrative stories on healing that give access to evangelistic activities and to supply a list of available resources on this
subject.
Definition
Healing entails bringing cure to the sick and physically afflicted person. It is expressed in the removal of
infirmity and disability that has plagued an individual. This definition, however, limits itself to physical and observable
healing and does not deal with the subject of inner healing – a concept that is coming into gradual prominence. Inner
healing focuses on the healing and conversion of an individual by stepwise exploration of areas of past hurts, and any
unforgiven past. (See Experiencing Jesus: Inner Healing Prayer as a Tool; for Evangelism. Chapter 9).
Biblical basis for healing in evangelism
There are various teachings in the circles of the church today and there is need to clarify the mind of God on this
issue. The main concern to some has been – does God really want me to be healed? If He does, why did He allow me to
become ill in the first place? Is it the will of God for people to be healed?
God does not cause people to become ill, although in His permissive will, He allows those
situations to happen and exist (see Job 1:4-10). “Every good and perfect gift is from above, coming down
from the Father” (James 1:17). One of those gifts is that of healing from diseases and illnesses.
The plan of God for our healing

The Bible teaches, as illustrated below, that the Lord is interested in our healing:
Q ‘by His stripes we were healed’ – Isaiah 53:5-6.
Q ‘I wish above all that you be in health and prosper as your soul prospers’ – 3 John 2
Q ‘I am the Lord that heals you’ – Exodus 15:26
Q ‘healing is the children’s bread…..’ – Matthew 15:26
Q ‘Balm in Gilead’ – Jeremiah 8:22
Q ‘If my people who are called by name will humble themselves… and pray… I will heal their
land…’ – 2 Chronicles 7:14.
Q ‘I have come that they might have life and have it more abundantly’ – John 10:10.
We could refer to a number of other scriptural illustrations that clearly indicate the Lord can heal divinely by
prayer. Having said this, we are also in agreement that the Lord can guide medical personnel in administering medications
that have proven qualities and general acceptance in the medical fraternity, to a sick person and the Lord can cause a cure
to be obtained. It is noted that Jesus on one occasion used a mixture of spit and mud to apply on the eyes of a blind man
who subsequently regained his sight (Mark 8:22-26).
Other healings recorded in Scripture:
a) Old Testament events
The Camel Q Abraham prayed for the healing of King Abimelech’s family – Genesis 20:17-18 1
Method 3
Q The son of a Shunamite couple given life – 2 Kings 4:18-37
Q Naaman healed through Elisha’s intervention – 2 Kings 5:1-14
Q King Hezekiah’s prayer for preservation of life – Isaiah 38:1-9, 21-22.
b) Jesus healed as part of His ministry

Q He healed a sick man at the pool of Bethesda – John 5:6-14
Q A paralytic was healed and Jesus linked healing with forgiveness of sins –
Matthew 9:1-8; Luke 5:17-25
Q Jesus healed the woman with the issue of blood – Luke 8:40-43
c) The Apostles had a ministry of healing

Q The lame man at the beautiful gate who then praised God – Acts 3: 1-6
Q Ananias prays for Paul’s healing – Acts 9:10-12
Q The cripple at Lystra is healed – Acts 14:8-18.
Contemporary stories/testimonies of God’s divine healing

These serve to illustrate the tangible nature of healing.
Q A woman with HIV/AIDS was healed in India after a prayer session. She is alive and serving the
Lord and has led seven people to the Lord.
Q A sick woman in Ghana was laid on a stretcher on the platform, and by a command of the ministering
priest, she was raised back to health and carried her own stretcher out. By the next day, there were
three times more people in the crusade and a third surrendered to Christ. Hallelujah!
Q The healing of a traditional Muslim leader who had a stroke in Nigeria led to the total turn around of
the entire village to God and the subsequent expulsion of the Imam and conversion of the existing
mosque to a church. To the glory of the Lord, the village has remained under the tutelage of the
Lord through the ministry of His church.
Technical considerations
(i) Where can healing occur?
The Scriptures demonstrate that healing, like most blessings from God, do not need to be shrouded in secrecy nor
have a mystic/mystifying undertone. Hence, recorded instances of healing have occurred in various settings and places in
the Bible. We believe this is, and should be the case today. The following are some examples:
Q In the home setting – Jesus healed the mother-in-law of Peter who was taken ill with a fever, and
she rose and ministered to them (Matthew 8:14-17);
Q At the church/place of worship – Jesus healed the woman afflicted in the synagogue ( Luke 13:10-
17);
Q One-on-one - Ananias prayed for the healing of Paul and instantly, Paul’s blindness was overturned
(Acts 9:10-19);
Q Hospital or place for the sick – Jesus healed a man at the pool of Bethesda (a place where people
were healed). This man was sick for 38 years (John 5:1- 9);
Q Other public places – blind Bartimaeus was on the road when he cried to Christ for healing. Jesus
obliged him and called him to receive his sight, and he did (Mark 10:46-52).
So, location and place are no restriction to our practicing and administering divine healing to those in need.
(ii) The name of Jesus
Praying in the name of Jesus is very important in every prayer of healing. The Bible records that whatever we ask
in the name and in accordance with the will of the Lord Jesus
The 1 of
CamelHe will do it. So issuing commands to infirmities and the demon spirits behind them has to be done in the name
Christ,
Method 3
Jesus (John 14:13-14; 1 John 5:14; Acts 3:16). The Bible says that ‘They overcame him by the blood of the Lamb, and
by the word of their testimony…’ ( Revelation 12:11). It may be appropriate in a prayer of healing to reflect on the fact
that our healing can occur because of Christ’s suffering on the cross and so it is through His blood shed for us that we can
pray against all evil.
(iii) Authority of the believer
Authority of the believer should be applied in praying for the sick. The Christian should remember that we have
authority and that the Lord has given us the keys of the kingdom. We should therefore go with assurance of faith as we
pray for healing of the sick and afflicted, and rely on God to do His work of healing in accordance with His will. God
does not always heal and we accept this in faith because this keeps us humble (see viii below). Remember that Christ
accepted His crucifixion as His death was for our salvation. Our illness may be used by Him to mature us in some way.
(iv) How can we administer divine healing?
a) By laying on of hands is one way we see in the Scriptures. In Matthew 8:1-4, Jesus laid
hands on the leper ‘and immediately, his leprosy was cleansed.’
b) By speaking forth the word of/for healing. The centurion recognized the potency and
authority of the spoken word, so he requested Jesus to speak and give the command for
the healing of his servant. Jesus marvelled that a Gentile could muster such faith. Jesus
spoke, and the servant was healed (Matthew 8:5-13).
c) By sending an item of clothing. Controversial, but we have an example where pieces of
items of clothes like a handkerchief and apron were used as a symbol of the presence of
the one praying for healing ( Acts 19:10-12). Paul sent those materials to where he could
not physically visit and the Lord honoured this action. He healed and delivered those who
were oppressed.
d) By anointing with oil. James (James 5:13-15) encouraged the Church to call the elders and
let them pray and anoint the sick in their midst. This was not for soothing purposes – it
was for healing! This is still in use and is encouraged.
e) Some unusual means. The shadow of Peter ( Acts 5:12-16) cast over the sick was reported
to have healed the afflicted. God can instruct His servant to do some unusual, unorthodox
and unconventional things. The prompting of the Holy Spirit should be obeyed.
(v) Are all healing experiences instant?
Many who are discouraged by the fact that some people do not get healed when prayed for have asked this
question. They argue that with Christ and the early apostles, it was always instant. Whilst this was so, we must take note of
the instance where Christ applied mud to the eyes of a blind man who later reported that he was seeing men as trees ( Mark
8:22-26). Christ had to touch him a second time and then he saw clearly. So it can happen, that a healing may be gradual
over a period of time. It is no less a healing as granted by God.
(vi) Faith in healing – whose faith?
This is another issue of concern to the church. Is it the faith of the believer administering healing prayers or the
faith of the recipient? Faith on both sides is important and should be encouraged. However, it is not uncommon for the
recipient to be ignorant of the faith issues and as such may not appreciate their importance. The faith of the believer
should be called to bear in such a time. Sometimes, both may lack the appropriate faith yet God may choose to heal,
because healing is by His Spirit (Zechariah 4:6).
(vii) Who is the healer?
Many times we have made mistakes in thinking that the believer is the healer. No! God is the
healer (‘I am the Lord that healeth thee’ Exodus 15:26). This understanding should guide
The approach to ministering to the sick. The church should go out and pray for the sick and believe that the Lord our1 healer
Camel
our
will do His work by the Holy Spirit. See also Acts 3:12-16 where Peter explained that they were not the healers, but3 Christ
Method
Jesus.
(viii) Why are some not healed?
We may never know, but it is important to note that even in the ministry of the Lord Jesus Christ, not all were
healed. The Scripture tell us that only the impotent man of 38 years was healed at the Pool of Bethesda when Jesus visited
them. All the others at the pool who were waiting for healing were not healed ( John 5:1-15). It is also noted that in His
native village of Nazareth, Jesus healed only a few people.
Action steps commended for the Church
The above discussion points us to the following summary as the practical steps that the church may have to take
in effectively integrating healing ministry in its evangelistic ministry:
1. understand and believe it is the will of God for us to be healed of our physical and
spiritual sicknesses;
2. understand that ALL believers have a covenant with God that entitles them to
exercise the healing grace (Luke 16:17-18);
3. desire and ask for the grace for healing through anointing;
4. the church needs to step out in faith and pray in the name of the Lord over those who
are sick (James 5:13-16);
5. we all need to be a clean vessel for the Lord to use us ( 2 Timothy 2:21).
Practically
1. Church leaders should effectively embrace divine healing as a necessary support for
effective evangelism.
2. The WHOLE church should be encouraged to use the WHOLE gospel tools,
including healing, to take the gospel to the WHOLE world.
3. Training in healing ministries should be an essential and integral part of a sustainable
process of ensuring continuity in the church. The training should be simplified and
friendly to the church – both the laity and the clergy. We believe strongly that this
submission, if understood in the spirit of what the Lord desires for us to do, as against
what we think should be done, and used as a simple tool for teaching, the church will
be tremendously blessed.
Conclusion
This submission is aimed at galvanizing the church to appreciate with a new understanding, the importance of the
ministry of healing in evangelistic ministry. Apart from relieving the sufferings of the afflicted, God had, has, and will
always use healing to draw attention to His overall intention to forgive and cleanse the inner guilt and dirt in the lives of
people. This is particularly so where there is strong opposition to the gospel. Such practical demonstrations of the
awesome power of God leave no one in doubt that we serve a MIGHTY GOD who is ever present.
May we all receive a new heart, new vision and a renewed call towards this aspect of healing in
evangelism in our obedience to the Great Commission.
The Camel 1
Method
5. THE ROLE OF PRAYER AND 4
FASTING IN WORLD EVANGELISM

What is world evangelism?
World evangelism is a war. It is the war between light and darkness. It is the war between Christ and antichrist.
Satan is described in the Bible as the prince of this world. World evangelism is an attack on Satan’s realm, it is releasing
people from Satan’s grasp so that they can enter the kingdom of God.
To combat supernatural evil forces, we need the supernatural force of prayer with fasting. It is not that one’s
regular prayer has no power, but fasting brings a special focus to one’s prayer. In other words, prayer with fasting shines
the light on Satan’s darkness and his activities. That is why for some things Jesus our Lord said, ‘This kind can come forth
by nothing but by PRAYER and FASTING’ ( Mark 9:29 AV. See also Matthew 17:21 AV). Fasting and prayer are vital in
the life of Jesus and in the lives of many church leaders. Prayer + Fasting = Power over Satan.
What is prayer and fasting?
Prayer is one of the greatest blessings of Christianity. Prayer is expressing what is in our heart to our great God.
It is a two-way conversation with Him. Fasting is choosing to remove the distraction and time commitment of eating to
give the Lord God our full attention and ask Him to be at work in the world. The choice to fast and pray is a personal
commitment to acknowledge our complete dependence on God and wholeheartedly seek Him. Combining prayer with
fasting makes a connection from the NATURAL to the SUPERNATURAL.
In Acts 12:5 we read about Peter being in prison. The constant prayer of the church resulted in God’s
supernatural intervention. Peter’s chains fell off and the iron gates were flung open. The church today needs the
supernatural power of God. When Christian believers seek God by praying and fasting they are acknowledging that this is
His world, His battle, and it will be His hand that moves the world to accomplish His plan.
Prayer and fasting is a component of ‘Prayer in Evangelism.’
Victories in the spiritual battlefield and success in the spiritual harvest can only be accomplished by God. When
Jesus came, the task He had been given by His Father was to preach the kingdom of God ( Mark 1:14-15). We should note
that Jesus began His earthly ministry of announcing the kingdom of God with prayer and fasting.
What will it take for world evangelization?
‘If my people who are called by my name shall humble themselves and pray, and seek my face,
and turn from their wicked ways, then will I hear from heaven, and forgive their sins and will heal their
land’ (2 Chronicles 7:14). The phrase ‘humble themselves and pray’ refers to praying and fasting; ‘seek my
face’ means studying the word of God; ‘turn from their wicked ways’ is confession and repentance. The
result is that God will answer their prayers, their sins will be forgiven and their land will be healed.
A plan for prayer and fasting in world evangelism

The foremost thing Satan dreads is prayer. His main goal is to keep the saints from praying. He doesn’t fear
‘prayerless’ Bible studies, ‘prayerless’ work, or ‘prayerless’ religion. He laughs at our toil and mocks our wisdom, but
trembles when we pray.
Prayer is hard work and it is always a struggle to be faithful in keeping a strong prayer life. Paul,
the spiritual giant, viewed prayer as hard work and he always urged people to continue in prayer. He
asked the Church in Rome ‘(to) join me in my struggle by praying to God’ (Romans 15:30). To the Ephesian
church he said, ‘Be alert and always keep on praying’ (Ephesians 6:8). He challenged the Colossian
Christians, ‘(to) devote yourselves to prayer, being watchful’ (Colossians 4:2). Jesus our Lord said, ‘Watch
and pray.’ Isaiah told the people, ‘I
The Camelput
have 1 You
a watchman over the walls of Jerusalem. All day and all night they will never keep silent.
Method 4
who remind the Lord take no rest for yourselves. And give Him no rest until He establishes and makes
Jerusalem a praise in all the earth’ (Isaiah 62:6).
The need of prayer and fasting is crucial in taking the gospel to those individuals, cities and countries who are
totally opposed to Christ and His saving work on the Cross. Suicide bombers and Islamic extremists continue to create
problems and turmoil. The political socio- economic scenarios of the world are transforming quickly. The dramatic
political changes that we are witnessing have contributed to an unprecedented need for world evangelism. The need is
there but the doors for conversion to Christ are shut tight, sealed with religious laws. More countries are having ‘Sharia
Law’ imposed. This is where the supernatural intervention of God in response to our prayers and fasting is needed.
The benefits of prayer and fasting

1. Fasting is not fun.
2. Fasting and prayer helps to focus your heart on God who alone can release His
supernatural power in your life. God will give you wisdom and direction.
3. Praying and fasting bring protection ( Ezra 8:21, 23-31). Ezra and his team were
bringing a large load of gold and silver to the temple of God in Jerusalem. They had
to go by a route that was infected with bandits. Ezra proclaimed a fast to seek
protection from God (Ezra 8:21). God did not allow one hand to be laid upon them
because they humbled themselves in prayer and fasting.
4. Jesus encouraged fasting and prayer for deliverance from evil spirits and for building
our faith (Matthew 17:14-21).
5. Fasting gives us deliverance from addictive habits and spiritual hardness. Isaiah
declares that by fasting we humble ourselves and this is what the Lord requires of us
and then He will free the oppressed and break every yoke ( Isaiah 58:5-6).
6. Fasting and prayer break the darkness that overwhelms and hinders the nations and
defeats the territorial spirits which hinder world evangelism ( Daniel 10:13).
7. God will take over the problems we face when we humbly fast and pray. Our battle
becomes God’s battle (2 Chronicles 20:15).
Types of fasting
1. There is a complete or absolute fast when one has no food or drink. This is also called
the total fast. The maximum time for this fast is 3 days and 3 nights ( Ezra 10:6; Esther
4:16) - please consult your doctor before pursuing a total fast. Paul had this type of
total fast ‘And he was three days without sight, and neither ate nor drank’ (Acts 9:9).
2. There is a supernatural fast which is 40 days and 40 nights without food or water.
Moses fasted. Jesus fasted. It requires supernatural power. Only God can tell you if
you are to pursue this type of fast and then He will help you keep this fast. Not
everyone can do it.
3. There is a normal fast which is fasting from sunset-to-sunset with no solid food, only
liquids.
4. There is a partial fast. This means completely doing without certain foods such as
desserts or rich foods (Daniel 2:3). Daniel kept three weeks of partial fast with
mourning (Daniel 10:2, 3).
How to observe times of prayer and fasting
The Camel Fasting and prayer are commands of God with His eternal promises. That is why we need to spend time in1prayer
Method
and fasting. 4
1. You can fast a normal fast or a partial fast.
2. Fast one day or two days a week, or whenever you can.
3. Spend more time in prayer and memorize special verses or a portion of the word of
God. Receive your spiritual nourishment by studying the Word of God.
4. Read through the four Gospels of the New Testament. There are 89 chapters in the
four Gospels. By reading approximately 2 chapters per day, you can read through all
four of the Gospels during the forty days.
Group fasting
During the forty days of prayer and fasting, get together with fellow Christians and fast as a group. There are
many examples of group or corporate fasting in the Bible which can be found in the books of Jonah, Ezra, Esther, 2
Chronicles and Joel.
Personal example
In 1979 a group was evacuated from Iran and went to the island of Cyprus. Things were very tough. God
impressed upon the heart of one member of the group to have a 40 day fast. As she was struggling with this idea, God
showed her a wonderful way to establish a 40 day fast.
Prayerfully choose forty people. Each person fasts one day during the forty day period chosen. Then as a group
the forty day fast is completed. If you cannot find forty people, do it with a smaller number and divide the forty days
among the group. Use alternate days, so that the forty-day fast is kept continuously.
Have a theme for your group fast, such as repentance or evangelism. Most of all, as you fast and pray, have a
humble mind-set. One person fasts one day and the rest keep an attitude of prayer according to your theme.
Some recommendations to accelerate prayer and fasting for evangelism
1. Set a national day of prayer and fasting as you pray for an unreached people group.
2. Make every first Friday of each month a fast day for the Muslim world and Christians
living in these Muslim dominated countries.
3. Select a time as a group to commit to pray silently for two minutes, praying the same
requests at the same time to God through Jesus our Lord. This is united and persistent
prayer.
4. Some may like to pray wearing a sackcloth pin as a symbol that is called ‘The
humility flower.’ This is the humbling of yourself privately before God who knows your
heart.
5. Form prayerwalking teams to pray for your city.
6. Pray for four homes in your neighbourhood. This is called ‘neighbourhood praying.’
Pray specifically for those people to come to know Jesus Christ.
7. Have prayer partners pray for one another over the telephone.
8. Organize prayer groups.
9. Host a prayer conference
10. Set aside one day a month for fasting/prayer as a church or family.
New doors with modern technology
The Internet has brought the gospel to millions through the use of ‘Christian chat rooms’ and web sites directed
towards communities who reject Jesus as Lord and Saviour. Satellite television, radio, literature, the ‘JESUS’ film, and the
movie ‘The Passion of the Christ’ are
The 1 New
Camel the gospel to many people around the world every day who had been taught that Jesus is not the Son of God.
bringing
doors are opening with new challenges to glorify God. God is at work opening the doors for world evangelism4 as we
Method
engage in prayer evangelism on our knees with fasting and prayer.
‘This is the confidence we have in Him, that if we ask anything according to His
will He hear us, And if we know that He hears us, whatever we ask, we know
that we have the petitions that we desire of Him’ 1 John 5:14-15 AV.
Prayer and fasting saved the city of Tehran (written as a personal experience)
The newspaper headline sent a shiver down my spine, ‘The Blood will be Ankle Deep’.
On this wintry morning, in 1978, as I sat at the breakfast table, I was shocked to read the headlines of the Iranian
newspaper. ‘The streets of Tehran are predicted to be ankle deep in blood as the next demonstration opposing the Shah
takes place on Saturday.’ This was only three days away. I was alone in a country to which we had come four years prior
to serve God. My husband and son Shalem were in Beirut, which also had its share of political upheaval.
I sat transfixed with fear at the thought of what might happen on the streets just outside my door. In a desperate
whimper, I let out a cry to the Lord for help. I began to pray. While on my knees, I felt a compelling motivation, a
seemingly audible voice, urging me to somehow start a prayer chain. But how could I do this? Because of the Islamic
revolution in Iran at that time, our church had shut down. Most of the people with whom I regularly prayed had long since
fled the peril of the revolution. The city was run by bands of armed gunmen, who summarily executed those that did not
condone the revolution against the Shah. At night the sounds of rapid gunfire and the vociferous chanting of ‘Allahu-
Akbar’ (God is Great) and ‘Marg bar Amreeca’ (Death to America), permeated the air.
I got up from my knees, still not quite sure of how to initiate the prayer chain with fasting. I took a step toward
the telephone, (which worked only intermittently), and promptly stumbled over a step, falling down and injuring my back.
I lay on the floor, in pain, helpless, with a thousand thoughts racing through my mind. How was I going to get help? Who
could I call if I make it to the phone? There was a twenty-four hour curfew placed on the city. How could I get to a doctor?
I began to pray. I cried to the Lord to reach down with His healing hand and touch my back. I laid there praying for hours.
At 3:00 p.m., I felt the healing hand of the Father as He touched me. A wave of warmth and an electrifying power welled
up inside me. I had been healed and I knew what had to be done.
By 6 p.m. I was on the phone to anyone I could think of. To my utter amazement, God had prepared the hearts of
all those that I called; they were all willing to fast and pray. Moreover, God kept the phone line operative for the time I
was placing calls. I got in touch with 60 believers, all of whom were Iranian national Christians. A prayer chain had been
initiated! At about 11 p.m., I reached for the phone one last time, to attempt to place a call to my husband, but the phone
was dead. God had kept it working just long enough for me to get through to the people on the prayer chain. He certainly
does work in mysterious ways.
Three days later, the demonstration did take place. Over 1.5 million radical Muslims turned out on the streets to
call for the overthrow of the Shah of Iran. The large majority of these had brought all manner of weapons with them,
including machine guns that had been looted from the local armouries. Long speeches were given by Mullahs (Muslim
religious leaders) calling for the violent destruction of anything or anybody that hindered the creation of an Islamic state.
Although there had been brutal violence in prior demonstrations, on this day, not a finger was lifted in anger. The vast
multitude of people peaceably assembled and then, at the end of the day dispersed. Not knowing that 60 Christians were
on their knees praying for this miracle! The awesome power of the peace of God saturated that enormous assembly, and
The Camel
undoubtedly 1a
saved countless hundreds of lives. From that day forward, the power of prayer and fasting have become
Method
bottomless resource for me. 4
The plan of forty days of prayer and fasting was crystal clear in my mind. A forty day fast is a total fast, a
difficult fast. I wanted to involve groups of people in this fast. God gave me a wonderful plan. Choose forty people from
your church, Sunday school class, bible studies, etc. Challenge them to join in this effort of reaching your city for Jesus
Christ. Forty people who will fast one day each in the forty day fast. If there are not enough people, then the same people
can fast twice on alternate days.
1
6. CHILDREN AND PRAYER
The Camel
Method 4
IN EVANGELISM
We believe that children and young people should be the single greatest priority for prayer and evangelism in the
coming decade. They form a significant part of the Body of Christ and yet they are the most neglected and under-utilised
resource within the church.
Almost one–third of the world’s population is under the age of fifteen. Experts estimate that one billion children
will be born in the next decade. Consequently, we recommend the following actions:
1. Pray for children.
2. Pray with children.
3. Prayer by children.
1. Pray for Children

Biblical overview
Jesus said ‘let the children come and do not hinder them…’ (Mark 10:14 NIV). Jesus highlighted
that the Kingdom belongs to them. Religious leaders are to bring children to Christ. They are not to stand
in the way, hinder, prohibit, forbid or prevent children from coming to Jesus. Jesus also said ‘Whoever
receives one little child like this in my name receives me’ (Matthew 18:5 NKJV). That is an incredibly high
order of value on a child.
The disciples were instructed: ‘See that you do not look down on one of these little ones, for I tell
you that their angels in heaven always see the face of my Father in heaven’ (Matthew 18:10 NIV). Jesus’
admonition is not to look down upon them or despise them. They have pretty significant priorities in the
heavenly realms.
Some other significant texts:

‘Arise cry out in the night, as the watches of the night begin; pour out your heat like water in the
presence of the Lord. Lift up your hands to him for the lives of the children, who faint from hunger at the
head of every street’ (Lamentation 2:19 NIV).
‘Children are a heritage from the Lord…. Like arrows in the hand of a warrior…’ (Psalm
127:3-5 NKJ).
Practical steps
Mobilise the church to pray for children in their families, communities, cities, nation and the world.
• Hold a special prayer day for children.
• Establish prayer groups to pray intentionally and regularly for children.
• Adopt a project or a nation or an issue, (street children, sexual exploited
children, HIV/Aids orphans), and be informed and pray.
• Highlight the plight of the children in the 10/40 window.
• Encourage use of resources developed to mobilise prayer for children such as
prayer diaries, web sites.
Prayer for educational establishments.
• Prayerwalk around schools,
• Establish or join prayer groups for local schools.
Pray and reach out to children for deliverance from demonic oppression/bondage or anything that prevents
children from coming to Jesus.
Stories and testimonies
A school prayer group reports from the United Kingdom:
‘The very first day we met to pray as parents we discovered that the school was interviewing for a new head
teacher. We were able to pray about this and were delighted that a Christian was appointed. Since this appointment, every
new teacher appointed has a clear faith
The
inCamel 1
Christ. We can testify to the power of prayer in transforming our community as we meet weekly to pray for the local
Method
school.’ 4
2. Prayer with Children

Biblical overview
The Body of Christ is called to have the same care for each member and to give greater honour to the weaker
parts (1 Corinthians 12:12-26).
Children are included in the gathering of God’s people ( Joshua 8:35; Chronicles 20:13).
Children are specifically mentioned and included. ‘Prosperity will serve Him; future generations
will be told about the Lord. They will proclaim His righteousness to a people yet unborn – for He has
done it’ (Psalm 22:30-31).
As children are taught about the Lord so will they teach their children and their children’s children. Future
generations shall be told about the Lord. The challenge for us in prayer is to have this generational perspective, placing
ourselves humbly at this point in history, recognizing all that has gone before and looking to what is to come: the return of
Jesus for a church, complete (including children) and without blemish ( Ephesians 5:27). God can reveal truth and wisdom
to those with childlike qualities (Luke 10:21).
We are commanded to ‘…love the LORD your God with all your heart, with all your soul, and
with all your strength. And these words which I command you today shall be in your heart. You shall
teach them diligently to your children, and shall talk of them when you sit in your house, when you walk
by the way, when you lie down, and when you rise up’ (Deuteronomy 6:5- 7 NKJV).
When the disciples were arguing over who will be the greatest in heaven, Jesus brought a child
and urged the disciples to be humble like a child ( Matthew 18:1-4). We need to understand that we can
learn from children - their humility and their attitude to God. We need to be examples to them in our
lives and in our relationship with God, but also recognize their role as examples to us. ‘Unless you
change and become like little children, you will never enter the kingdom of heaven’ (Matthew 18:3).
We are reminded from the example of Naaman’s servant girl that children can demonstrate a deep trust in God ( 2
Kings 5:1-4).
Practical steps
Encourage the practice of family prayer times, devotions and personal prayer. Model a lifestyle of
prayer to children.
Mentor and disciple children in a life of prayer.
Include children as part of intergenerational prayer, encouraging the church to follow the command that one
generation shall tell another (Psalm 78:4, 7).
I would say the greatest ministry that I have with children in our local church is our children’s intercessors prayer
group. We meet every Sunday evening to pray and participate in special prayer emphasis throughout the year such as the
World Wide Day of Prayer for Children at Risk, Prayer for the Muslim community during Ramadan, National Day of
Prayer and others. When we bring the children together to pray, we are equipping them to become full members of the
Body of Christ and then we mobilize them toward the Great Commission as they pray for the spiritual, emotional and
physical needs of children all around the world. I believe that children enter into a fuller understanding of God’s love for
them and for all peoples of the world as they learn to talk with God in prayer. I believe that through prayer, children can
learn at an early age their personal responsibility to be involved in God’s eternal plan.
3. Prayer by Children
The Camel
Biblical overview 1
Method 4
Children “minister to the Lord” (i.e. can lead in prayer) – 1 Samuel 2:11.
Children hear from God – 1 Samuel 3.
Children can prophesy – Joel 2:28.
God hears children’s prayers – Genesis 21:17 (Ishmael’s voice).
Children are ordained to declare God’s glory. ‘From the lips of children and infants you have
ordained praise because of your enemies to silence the foe and the avenger’ - Psalm 8:2. Children are,
therefore, a strategic key to overcoming Satan.
Children declare and make a way for Jesus to come - Matthew 21:15-16.
In the context of the House of the Lord and being called to be a house of prayer for all nations, children have a
significant role to play - Isaiah 56:7.
We need to be clear that when Scripture refers to ‘ALL the saints’ that this includes children. 1
Corinthians 12 speaks of the different spiritual gifts. Children are to be considered in this mix, with
different gifting given by the Holy Spirit to bring to the whole. There is no child- size Holy Spirit! We need
to see our children released to be all that God intends them to be, recognizing that as they too are
empowered to pray, they will receive burdens for the lost and will be able to evangelize more effectively
among their own peer group. ‘Here am I and the children whom the LORD has given me! We are for
signs and wonders in Israel from the Lord of hosts, Who dwells in Mount Zion’ (Isaiah 8:18 NKJV).
Practical steps
Encourage church leaders to regard children’s ministry as more than teaching children, but as an opportunity
where children can be empowered to fulfil their God given destinies and where they can become functioning members of
the wider body, particularly in the area of prayer. Invite children to be actively involved in every aspect of the
congregational prayer life.
• Praying for the sick
• Prayerwalking
• Praying for deliverance
• Participating in the prayer programme of the church
• Establishing a children’s intercessory prayer group
Encourage children to meet regularly with each other to pray for salvation.
• For schools/classmates
• For clubs/teams
• For their homes/families
• For communities
Employ creative methods to facilitate prayer.
• Flags, maps, pictures, costumes, games.
• Prayer tools. (See resource list.)
• Onsite prayer. (Prayer on location)
Take children on mission trips to pray and evangelize.
• Equip and teach children so that they are prayerfully prepared.
1. During the 2002 World Wide Day of Prayer (WWDP) for children at risk, an orphanage based
in Kampala, Uganda, received a burden to pray for children with HIV. There was special prayer for a
young boy called Ivan who had been tested and was found to have this virus. Because of Ivan’s poor
health he was taken to a special centre which deals with HIV/AIDS cases. Ivan was seriously ill. The
orphanage called for 40 days of prayer and fasting, and a number of project children, staff and friends
were involved. By the WWDP 2003 signs of healing were shown and doctors retested Ivan. Ivan’s new
blood test showed that he no longer had the virus! There is no known cure for this virus, yet Ivan, now
7, is healthy and happy and
The
isCamel
attending school. We praise God because He heard and answered the prayers of His children.’ 1
Method
2. “J2” prayers of 1,000 children (based on Joel 2) is a United Kingdom initiative, under4 John
O’Brien. He has gathered children to pray and cry out for the nation of England. Children have returned
to their schools and have started prayer groups in their schools.
Summary of recommendations:
• The profiling of the importance and strategic nature of children in the world.
• The raising up and releasing of spiritual mentors to nurture and see children’s prayer
lives develop.
• The releasing of children to become more functioning members of the ‘Body’ of
Christ equipped to pray and minister.
As Rachel cried ‘give me children or I will die,’ Genesis 30:1, so will the Church die if it does not encourage
children to be actively involved at the very heart of its life – in praying. The future of the church is the child.
Resources
Church Pastoral Aid Society. Firestarters. National project to encourage national involvement of prayer for childhood.
(England) www.heartforchildren.com
Kids in ministry International. Provides training courses and resources to empower children in prayer.
http://kidsinministry.com
Kids In Missions. Teaching children about missions by doing missions. www.kidsinmissions.org Praykids magazine. (Nav
Press) A resource to help children learn about different areas of prayer. www.praykids.com
Children’s Prayer Network Australia. Resources available. http://surf.to/kidspray
Powerpack. This is for training prayer warriors. Full of stories, testimonies about children used in prayer.
www.powerpackministries.co.uk
Deborah Arise. An International prayer network of mothers whose heart cry is to ‘raise up an army of young people;
warriors with a heart for mission and evangelism and full of zeal and passion for Jesus.’ www.deborahariseeurope.org
Esther Network International, Children’s Global Prayer Movement. A ministry that mobilises children to pray for the
world. www.cgpm.org
Kingkids International, YWAM. To lead children and youth worldwide into a proven knowledge of God. www.kkint.net
Children’s prayer network US. Founder Mrs Lin Story. Mobilised prayer for government. www.childrensprayernet.net
Viva Network mobilises prayer for children at risk. www.viva.org
Faces of Children mobilises prayer for children and facilitates annual prayer summits. www.facesofchildren.net
Good News Ministries. Raising children in God’s family and preparing them for the coming revival.
www.goodnews.netministries.org
1
7. STRATEGIES FOR PRAYER IN
The Camel
Method 4
EVANGELISM
Prayer is fundamental to evangelism. It is fundamental because the work of redemption is the work of God the
Holy Spirit (‘God the Evangelist’) even as it is focused on the glory of Christ: the Lamb that was slain for the sins of the
world. Prayer acknowledges God’s primacy in the saving of lives, human inadequacies (‘Not by might, nor by power …’)
and fulfils God’s command that Christians ask Him to act. In Ezekiel 37, for example, the prophet is commanded to
proclaim the promises of God to the dry bones, but Ezekiel is also commanded to pray to the wind – the Spirit. The latter
is commanded so that the bones can indeed live. The praying and preaching in Acts 1-6 reflect the same.
This chapter frames the central role of prayer and the work of evangelism in the larger context of
‘transformation.’ That is, the eschatological end or the completed work of God portrays His intent for all things –
individual people, human institutions as well as the created order – to be transformed by His power and grace. If the field
of God’s activity is for the transformation of all things, then evangelism – the proclaiming of the Good News of Jesus
whereby people believe in and surrender themselves to Christ – is a work within the larger sphere. Furthermore, at the core
of both transformation and evangelism is God the Holy Spirit in answer to prayer.
If transformation can be pictured as the whole wheel, and evangelism as its hub, then prayer is the axle. We refer
to it as ‘The Prayer Core.’ This core is also part of the ‘guiding coalition’ at the heart of both evangelism and
transformation in a community, city or nation.
We will speak to the strategies of prayer in the follow progression:

1. The Core (the axle): those who are committed to covering the whole field in prayer and
leading and multiplying this prayer force
2. The Sphere of Evangelistic Activity (the hub): whether out of the local church,
parachurch, mass crusade, small group, one-on-one, etc.
3. Transformation (the whole wheel): to include all aspects of human activity and society
We also identified common strategic values in all three of these areas. They are:
 Relationships: members of a prayer force must be friends with God, with each other,
especially between mentors/coaches and learners.
 Communication: using every available media to inform, encourage, delight,
challenge, teach, guide and inspire.
The Camel
Method
 Pray (for more prayer): wanting more prayer across the spectrum, we must pray for a 1 5
spirit of prayer to be poured out by God.
 Repentance: prayerlessness indicates trust in something other than God.
 Thanksgiving/praise.
 Biblical instruction/theology: The necessity of prayer, the grasp of the commands and
the promises of God, and the proper attitudes, actions and motivations of people who
pray must be taught.
 Exhortation: preaching and teaching for motivation, inspiration, instruction, and
vision-casting.
 Accountability: chaos, spiritual pride, biblical errors and un-Christ-like personal
behaviour can occur without accountability.
 The local church: prayer at every level honours what God has ordained, encourages
the welfare of congregations, and lifts up the arms of pastors and teachers.
 Unity: modelling oneness in the midst of diversity, reconciling people, clearing up
grievances, and working with one mind (the mind of Christ) empowers our prayers.
The Prayer Core

For prayer-filled evangelism the following is needed:
1. Raise up the Core. The foundation of prayer for transformation and evangelism resides with the
Prayer Core. Like a nuclear generator, it is where the ‘heat,’ motivation and vision resides. The Prayer
Core is made of individuals with the call of God upon them to fill all aspects and activities of
evangelism with the presence, grace and power of God. This comes through prayer. Like the
evangelists themselves, they are a work of the Holy Spirit to accomplish God’s work. If the work of
the evangelist is an arrowhead, then prayer comprises the mass behind it. The raising up of this core
is begun in heaven. God places in certain hearts, through the Scriptures, the burning desire and
conviction for a core to form. They are, too, the guiding coalition. The prayer core calls others to the
work of prayer, inspires the faithful to persevere, attracts others to join, grow and persist, thus
expanding the core. They too, set the tone, model the intensity and teach the biblical vision for prayer
and they mentor people in prayer. They exhibit the necessary discernment, maturity and insight in the
dynamic relationship with the Holy Spirit and the constantly changing circumstances of evangelism
and transformation. The Prayer Core is sprinkled with key Christian leaders whose track record of
personal integrity and holiness and church leadership is honoured.
a. Prayer, teaching and preaching: This Core of committed praying people, prays for prayer to
grow. Through the Bible and anecdotes from history and contemporaneous accounts, this core
group teaches the necessity of prayer. Through preaching, we can prophetically summon, inspire
and motivate others to pray.
b. Catalytic events: The Core group prime the pump of prayer by planning and executing activities
and gatherings that will captivate and press home the need for God to act and people to ask.
c. Communication: Through all available media, the Core keeps itself informed, refreshed and
motivated by providing information and stories about God’s activities
d. Establish relationships: Generally, all works of God are begun, expanded and sustained among
friends who love God and each other.
e. Identify strategic leaders: Core members are always on the look-out for respected and capable
church leaders who will join their ranks and enhance the prospects of qualitative and
quantitative expansion with the backing of local congregations.
The
2.Camel
Expand 1
the Core. The goal of any evangelistic or transformational work is to soak it with expanding
Method 5
resources from the Holy Spirit. A Billy Graham Crusade, for example, constantly expands the prayer
core through intercessory teams, leadership prayer meetings and, especially, ‘Operation Andrew’
where an ever-increasing team of hundreds, thousands and tens of thousands of people cover every
person who attends an evangelistic meeting with weeks of prayer – praying for each by name.
Expanding the core necessitates …
a. Prayer, teaching (training) and preaching: These never cease to be critical, either in the
foundational activities or in seeking to expand the prayer core.
b. Multiply …
i. Pastors: A sustained and responsible expansion requires pastors. They are the gatekeepers to
local churches and have God-given authority and responsibilities. This, too, honours the
local church as God’s principle mechanism through which His work on earth is
accomplished. By multiplying pastors, however, a vision that transcends the local church
(for a community, city or nation) grows up among the shepherds and helps fan the flame of
prayer in local congregations
ii. Prayer groups: Both small and large cells of prayer, varying in size and type (in church,
among churches, etc.), are central. They give pray-ers a sense of belonging, mutual care and
foster deepening relationships of trust which lead to greater confidence and clarity, and more
powerful praying.
iii. Networks: Often, there exist multiple networks of prayer across a given geography. If they
do not exist, they need to be encouraged and nurtured. Networks, by nature, have access to
large groups of people. These various networks, however, often do not work in either
cooperation or unity. To expand the core, networks need to see each other as partners.
c. Communication: Expansion requires regular, quality information, inspiration and testimonies.
Expansion needs reassurance, excitement and a well-informed membership.
3. Mobilize and network the Core: The Prayer Core group, like any group, needs to be led, given a
sense of order, marshalled and employed for specific purposes, connected to others like themselves
so that a spiritual synergy and momentum arises.
a. Prayer, teaching (training) and preaching
b. Communication
i. Calendar: The calendar needs to answer basic questions like, what is happening? What
needs to be prayed for? When is prayer needed? Why is it critical? Who is involved or
invited?
ii. Prayer requests.
iii. Breakthroughs/answers:
1. God at work;
2. local, regional, national, global.
iv. ‘Dreams and visions.’
v. Links to be established amongst all members of the core group.
vi. Vision-casting/motivation.
Prayer Strategies for the Evangelization of Cities and Nations

Prayer is both a form of, and a tool to support evangelism. Many have come to Christ through a dream, a vision
or a revelation without direct human communication of the gospel. Although very often there has been a person praying
for the one whom the Lord has spoken to through the dream or vision and usually the Lord in the dream directs the person
to a man or a woman to go and see. This is the sovereign work of God in response to the cry of God’s
The Camel through prayer, for the lost of this world. Others, whose hearts have been prepared by the prayers of the1
people,
Method
saints, come to Christ through hearing or reading the word of God. There is an increased understanding that the 5
sooner prayer is introduced into the planning stage of evangelistic activities the greater is the impact and the fruit
that emerges from that activity. Evangelism that is birthed out of prayer produces much fruit, but evangelism
without prayer is largely sterile.
If the church is to be effective in evangelising the community it serves it must first commit to a strategy
of prayer that will prepare the individual hearts of people to receive and positively respond to the gospel message,
as well as impact the spiritual soil of a whole city, thus creating an environment of openness to the gospel in the
hearts of the unsaved.
Strategies for effective prayer, as with effective evangelism, usually come from mature, passionate leaders
trained and motivated by the biblical examples of the life changing nature of prayer and its impact upon the lives of
people. There are today too few leaders who have learned and experienced the power of prayer themselves, hence
the not uncommon assumption prevalent across the church that prayer is a worthwhile optional support for
evangelism, rather than a strategic tool for effective evangelism.
This thinking must be changed and proper teaching and training given in our Seminaries, Theological
Colleges and Bible Colleges in order to change the mind set of the future generation of spiritual leaders. A
theological understanding of prayer and its impact on aligning the hearts of people with the purposes of God in the
salvation process, would do much to encourage more believers to commit to prayer as a strategy and evangelism as
an activity worthy of their time and effort. Local Pastors must also take responsibility to instruct and lead their
congregations in the development of new understandings and the implementation of new strategies in prayer,
directed towards focusing the whole church back to the importance of engaging in the Great Commission.
One of the best methods of instruction and motivation for people is the modelling of strategic principles
by their leaders. If the leaders do not pray it is unlikely their congregations will pray. If they themselves are not
committed to evangelism then neither will their congregation be. If leaders do not have and/or cannot inspire a
vision for the church to impact their whole community, the people will not be motivated to work towards the
extension of the kingdom of God. Their commitment is not likely to go beyond the day to day running of their
church programmes.
Most pastors understand today that the task of evangelization of a whole community is beyond a single
church or individual to achieve. Past efforts, which have been largely unproductive, are encouraging pastors to look
to other pastors for relational and co-operational support. Pastors prayer groups are springing up in many cities and
nations to provide the opportunity for the first time in many years for combined church initiatives to be initiated
thus providing greater momentum and support to the task of evangelism.
Church leaders must assist their congregations to expand their vision to also embrace this ‘city mindset’
that longs for people to be added to the kingdom rather than looking only for more people to be added to the
membership of their church. Our experience is that people are quick to respond to a clear vision presented by
responsible and trusted leaders. They are simply waiting like sheep for a shepherd to show them the way.
Effective prayer and evangelism strategies are dependent on healthy local churches to implement the God
inspired visions that will flow from properly trained leadership. Strategies must be developed to resource the local
church. Many resources are already available through the highly effective work done by the numerous national and
global prayer networks and ministries around the world. The availability of the Internet today has revolutionised
communication processes, and the availability of resources to assist leaders in the task before them of training up
their local people, is almost unlimited. Church leaders must be encouraged to connect with these resources to
inform, encourage and motivate the local church into effective prayer strategies in their community which will lead
to more effective evangelism. Well prepared and resourced strategies are much more likely to succeed, and in turn
inspire further involvement by an ever increasing number of Christians in the mission of world evangelization.
Prayer alone does not do the work of the evangelist. It is an essential and vital part of a process without
which evangelism will lack power and fail to produce results. Prayer, however, is not passive and strategies of
taking prayer from the pew into the city must be developed. Such strategies will include:
a) Formation of citywide and local Church Intercessory Prayer Teams to focus on
specific issues of prayer. These teams will require proper training, mentoring and mobilization to
enable them to engage in effective prayer ministry in their community.
b) Undertake research in an endeavour to discover ‘hidden’ hindrances to the reception of
the gospel within given communities and the development of strategies to counter and/or remove
those hindrances through prayer. There are many examples of places which have become known as
‘hard’ places to evangelize. To ask the question ‘why’ is to begin a process of understanding that
brings much enlightenment to many unanswered questions of the past. Yesterday’s ‘defeats’ are
being turned into today’s ‘victories’ as an ever increasing understanding of spiritual issues affecting
cities and nations is being gained by a church hungry to reach the lost.
c) Taking spiritual responsibility for their community by prayerwalking the streets of the
city, praying for every home and ultimately for the salvation of every person. Our media is daily
full of the needs of our communities which require a spiritual response not generally available to
our community and governmental leaders. This provides the church with a wonderful opportunity
to,Camel
The spirit of humility, become part of the answer for the communities felt and expressed needs.1
in a
Strategies to match the prayer resources of the church with the felt and expressed needs of the5
Method
community open up almost unlimited opportunity for the church to regain lost credibility with the
world we seek to reach. We believe that results achieved through prayer are multiplied by the
degree to which prayer is focused to the specific needs of individuals, churches and whole
communities. Such multiplication of answered prayer will inevitably lead to a greater harvest into
the kingdom.
Transformation
God’s prayer strategy for the evangelization of a city is based upon obedience by the whole church
throughout the community, city or nation for biblical transformation. This transformational road is dependent upon
God and His church working together. Each of us must recognize that His kingdom is to come and His will is to be
done in the city where He has sent us.
In Jeremiah 29, the prophet gives us an exciting glimpse into the workings of God and the cooperation
of His people to effect His will and bring His blessing upon a city that was anathema to them. Notice these
instructions are ‘to the surviving elders among the exiles and to the priests, the prophets and all the other people
carried into exile’ (Jeremiah 29:1-2). This is the involvement of the whole leadership and congregation working
together. These instructions given by God to His people are relevant today as we consider God’s prayer strategy for
the evangelization of a city.
Your (elders, priests, prophets and all the other people) investment of life and resources in your city will
bring peace, prosperity and welfare ( Jeremiah 19:7). Such involvement will create the needed climate for the
reception and the acceptance of the message of God through Jesus Christ by your life. The surrounding context
gives to us the fuller picture of God’s prayer strategy for the evangelization of your city. It is as we
demonstrate a deliberate permanence of settling in, that peace, prosperity and welfare will come. You must decide
you’re going to spend the rest of your life in this new place (verses 4-6).
This is one requirement for a prayer strategy for a nation, that we sink our roots into the community.
Make an investment of our lives and all that we are in the city for which we are praying, so that God’s presence,
grace, love and life may flow in you and through you to bring blessing to your city.
Besides being committed to live in the city or the nation, there is also the strategy of
praying specifically for the city or the nation. It is God’s will that we plan, persist, and passionately
join together with fellow Christians in unified corporate prayer for all aspects of the city. It is this
kind of prayer that brings the blessing of peace, prosperity and welfare to the city. Notice what
God says through the prophet in verse 7: that our involvement in and prayer for the city will result
in the blessing of God. Jeremiah writes: ‘Seek the peace and prosperity of the city to which I have
carried you into exile. Pray to the Lord for it, because if it prospers, you too will prosper.’
Furthermore, God says, stay focused! Do not listen to or be deterred by others. You are in that city by
divine appointment and you are to remain focused. In the due course of time, God says, I will tell you when it’s
time to stop and when to leave (verses 8-10). When you respond in complete assurance that God is in control, He
will reveal His plans for you individually and corporately in your city. He knows all about the history, obstacles,
and concerns about your city, and God has a plan to resolve all these issues. His desire is for your complete welfare
and future that is filled with Him in your city. Take ownership of your city. See the city as having been given to you
to pray for and pastor, whoever you are, at whatever level of involvement God has placed you in the city. You are
His conduit of blessing for your city. That is God’s plan (verse 11).
We will all discover that plan as we call upon God. It cannot be over emphasized how important and
pivotal is prayer in this whole process of the evangelization of cities. Come to God that He might come to you.
Pray to God that He might reveal Himself to you and to your city. Ask the Lord to reveal and remove the offences
and obstacles of the city that prevent His presence and blessing from coming. Examine its history, values or cultural
behaviour that are offensive to Him.
The promise is that God will listen to you when you pray this way for the city. Seek Him with all your
heart in relation to the city and nation in which He has placed you. Have confidence in Him. Display faith and
trust in His ability to answer in ways that are supernatural and spiritual. When you do this, He will bring you to the
place in life where He wants you to be (Jeremiah 29: 4-14).
Action points
Repentance: Answer/research the Matthew 5:23-24 questions: ‘What issues does God want us to correct?’ As an
individual;
The Camel as a church. For example, racial reconciliation; nation to nation; theology; gender issues; church to 1
Method
community. 5
Preparations for Prayer: Ezra 7:6-10: study it (research the stories), do it and teach it. A. Murray: ‘The man who
mobilizes the Christian Church to pray will make the greatest contribution to world evangelization.’
Enlistment of Prayer: Develop prayer bases; prayer rooms; prayer centres (‘houses of prayer’); ‘24/7 cells’;
prayer cells; churches; prayer chains; networks and events; appoint local- church, regional/national prayer
network leaders; schools of prayer; prayerwalking.
Communication of Prayer News: Establish throughout the various media to report progress for praise and
encouragement; problems for intensified or expanded prayer; inspiration: biblical teaching and exhortation;
biographies.
Praise/Celebration: Praise festivals; days of thanksgiving; banquets and feasts.
The Camel 1
Method
8. LIFE PRAYER PLAN FOR 5
WORLD EVANGELISM
‘May the grace of the Lord Jesus Christ, and the love of God, and the
fellowship of the Holy Spirit be with you all.’ 2 Corinthians 13:14
We all desire good health whether it is physical, emotional or mental. Have you ever thought about your spiritual
health or the health of your prayer life? How healthy are you spiritually right now? Does your spiritual and prayer life
11
need renewal? Could your heart, vision of the future and your spiritual calling use rejuvenation? This planning guide can
help you develop a healthier prayer life that will bring spiritual renewal. This guide will focus on three areas of your prayer
12
life (personal, local church community and the world) and three areas of your spiritual life (heart, vision and calling).
13
Your personal prayer life is where your personal relationship with the triune God is developed and deepened.
It is this relationship with God that makes the message of Jesus Christ unique. It is through this relationship that your heart
finds healing and love, and your vision and call are developed and renewed.
Your local church community prayer life involves your interaction with other believers, which is a vital
component of the message of Jesus Christ. It is in church community life that your heart is further cared for through
relationships with others and you are given opportunities to refine and exercise your calling.
World prayer life focuses on God’s kingdom work – the outpouring of the message of Jesus Christ into the
world through evangelism and discipleship. It is in kingdom life that you further live out your vision and exercise your
calling in helping others come to know Jesus Christ and grow in their relationship with God.
There are five steps in this plan:
Step One: How is your relationship with God?
A clear understanding of God and the message of Jesus Christ is important to a healthy prayer
14
life. God cares for you more than Himself and this love is unconditional and constant. As the Scripture
says, ‘Anyone who trusts in Him will never be put to shame.’ ‘For there is no difference between Jew and
Gentile – the same Lord is Lord of all and richly blesses all who call on Him’, for, ‘Everyone who calls on
15
the name of the Lord will be saved.’
Once you truly accept this message by faith, you are no longer separated from God and a relationship with Him
16 17
is now available. You now have eternal life – you can truly know God now and for all eternity. You now belong to God
18 19
the Father, to Jesus Christ His Son and His Holy Spirit is within you. You are a member of God’s own family. You are
20 21
reborn and given true life through Jesus Christ. All of your sins, your total debt no matter how great, is totally forgiven
22
and you are no longer under the power of sin.
11
Psalm 51:10; Isaiah 40:28-31; Romans 12:2; 2 Corinthians 4:16-18; Colossians 3:5-10; Titus 3:3-7.
12
Prayer for the purposes of this planning guide is defined as ‘attentive communication and communion between a
believer and the triune God.’
13
Triune refers to the three persons of God - God the Father, Jesus Christ His Son and the Holy Spirit.
14
1 John 4:8-10; 1 Corinthians 13:4-8.
15
John 3:3:8,16-18; 14:6,7.
16
John 1:12; 2 Corinthians 5:19; Colossians 1:21-23; 1 Peter 3:18.
17
John 17:2,3.
18
Mark 9:41; John 3:29; 16:15; Romans 1:6; 14:8; 1 Peter 2:9.
19
John 8:35.
20
John 3:3-8; 10:10; Romans 6:4,5; Galatians 2:20; Ephesians 2:4-6.
1
21
The Matthew
Camel 18:21-35.
Method 5
22
Colossians 1:13,14; Titus 2:11-14.
The Camel 1
Method 5
Step Two: Questions to help you measure your prayer life today. Do you experience feelings such as guilt,
shame, anxiety, or fear when you think about having a personal, intimate relationship with Almighty God, your Creator?
Has it been awhile since you spent time with God giving Him your full attention? Do you feel distant from Him? Do you
think that God is unhappy with you or upset that you have not talked to or spent time with Him lately? You may be
wondering if God accepts you as you are. Will He forgive you of your sin? Will He punish you for your disobedience?
It is through His Son Jesus Christ that you can confidently come before God in prayer. Think of God as that
23
unquenchable thirst deep in your soul, and think of prayer as the glass of living water that can satisfy this thirst.
24
God is calling you to live a different life – one with meaning and purpose, a life of obedience to Him in love and
holiness. He is asking you to be involved in His Kingdom – to pray for, give towards and help share the message of Jesus
25
Christ so that everyone in the world has the opportunity to hear and respond to the ‘Good News.’
Here is one question from each area to use to determine the health of your prayer life
today:
Personal: Are you regularly communicating and fellowshipping with God?
Local Church Community: Are you committed to prayer and fellowship with the local church community?
World: God’s desire for the world is that ‘His kingdom should come and His will be done on earth as it is in heaven.’
Is God’s desire your heart’s desire? Do you regularly pray for the message of Jesus Christ to be shared all over the
world and clearly heard and understood?
Step Three: Three purposes of your prayer life.
Personal: Your purpose in personal prayer is enjoying your friendship with God. Local Church Community:
Your purpose in church community prayer is meaningful relationships and prayer with your local worship
community.
The World: Your purpose in prayer for the world is that every person around the world is given a chance to hear the
message of Jesus Christ and that all of God’s people will be involved in helping share this message to every nation.
Step Four: Activities that can help you grow a healthier prayer life. Since God made you in a unique way, you
will enjoy and benefit from some types of prayer activities more than others. God does not intend us to all pray alike.
He wants us to approach Him in the unique way He made us. In the Life Prayer Plan, information is provided to help in
choosing activities that are included in the plan to help you grow a healthy prayer life.
Step Five: Questions to help you evaluate your progress. Use these questions to help evaluate your progress in
developing a healthier prayer life:
Personal: How and what do you feel when you pray? How and what do you think God feels when you pray? Do you
show God your emotions, your feelings?
Local Church Community: When you pray with others, are you talking to them or to God? World: Do you personally
know others who are not a part of God’s kingdom? How can you pray for them and for your influence in their kingdom
view?
23
Hebrews 4:14-16.
24
Psalm 1:2,3; 23:2,3; 34:8; 42:1,2; 63:1; 107:8,9; 143:5,6; Isaiah 41:17,18; 44:2-5; 49:9,10; 55:2,3;
Matthew 5:6; John 4:13,14; 6:35; 7:37,38; Revelation 21:6; 22:17.
25 Mark 8:35.
The Camel 1
Method
9. SUPPLEMENTARY MATERIAL 5
A. Strategic Definitions and Applications of Warfare Prayer

Dick Eastman
A variety of types or methods of warfare prayer have emerged in recent years, some of which may have been
viewed as controversial either because of their unique terminology or because of perceived, and in some cases, real
excesses in how these methods or strategies have been applied. However, most students of Scripture would agree that
Ephesians 6:10-12 describes various levels of divine order in the invisible realm that seek to thwart evangelistic activity
on the earth. Thus, wise strategies of prayer in evangelism would do well to focus prayer against
these demonic forces. Some aspects of applied spiritual warfare include: Strategic level prayer
This term has emerged in recent years to describe prayer that is intentionally focused or targeted on that which is
perceived to be more strategic in a nation or region. Strategic means ‘that which counts the most.’ To discern how to pray
for that which is more strategic than something else, methods such as spiritual mapping, prayerwalking and prophetic
praying (to name a few) have emerged.
Following is a definition of several such methods:
Spiritual mapping
Based on certain interpretations of passages such as Ephesians 6:10-12 and Daniel’s encounter with the ‘Prince
of Persia’ in Daniel 10:4-13, some believe that it is possible to receive spiritual discernment regarding specific invisible
demonic forces or entities that appear to control graphic regions. Thus, research into specific past influences of a region,
including various historic factors, have helped intercessors pray more intelligently for these regions. Such praying has
been appropriately defined as ‘informed intercession.’
Prayerwalking
Prayerwalking is an attempt to apply ‘informed intercession’ and thus confront or ‘pray against’ such spiritual
forces in a community or area. Prayerwalking has been defined by some spiritual warfare practitioners as ‘prayer onsite
with insight.’ This has led to many tens of thousands of individuals and hundreds of prayer teams to systematically
prayerwalk their neighbourhoods as well as making prayerjourneys to cities in the 10/40 Window throughout the 1990’s.
An estimated 5,000 such prayerjourneys took place during that time in all nations that make up what has been referred to
as the 10/40 Window.
The 10/40 Window is a geographic location in the world so designated by the longitudinal lines from 10 degrees
to 40 degrees north of the equator. This area includes most of West and North Africa, the Middle East, most of South and
East Asia. This area has been termed the 10/40 Window, where two-thirds of the world’s population lives in one-third of its
land mass. The vast majority of the world’s least evangelized people live in this area.
The harp and the bowl movement
Based on the picture of worshipping elders and living creatures in Revelation 5:8-10 coming before the Lamb
each holding a harp (symbolic of worship) and a bowl (full of the prayers of God’s people), there is a growing emphasis on
what some have termed as ‘intercessory worship.’ This is also called the Harp and Bowl movement. Those endorsing this
movement see great significance in the fact that the symbolism of the harp and the bowl in Revelation 5 immediately leads
to the release of a ‘new song’ (verses 9 and 10) that speaks of the Lamb of God redeeming humankind out of ‘every tribe,
tongue, people and nation.’ Those involved in this movement believe the greatest power in spiritual warfare in the years
ahead will be released through saturating all evangelistic activity with intense worship that by its very nature is
intercessory. As God’s presence and power comes through worship, it is believed that Satan has to flee and his power is
diminished. Thus, worship has, in itself, helped ‘dethrone’ Satan, producing a similar result to that of intercessory prayer.
Jehosaphat’s victory (2 Chronicles 20:21-23) is based on an example of an ‘intercessory worship’ victory. One
translation of verse 22 (The New Living Translation) reads: ‘At the moment they began to sing and give praise, the Lord
caused the armies of Ammon, Moab, and Mount Seir to start fighting among themselves. ’ Few can doubt that it was
worship that led to God’s presence coming just as if intercessory prayer had been prayed and resulted in a similar victory.
Prophetic prayer acts
Some believe that Ezekiel (Ezekiel 4:1-2) was instructed to engage in a prophetic prayer act when God told him
to draw the city of Jerusalem on a stone tablet and then lay siege to it. To sketch a map on a stone tablet would be
equivalent today of drawing a map of a city on a piece of paper. Ezekiel was told then to ‘lay siege’ to this crude map.
Some warfare strategists believe God was saying to the prophet, ‘Before I work out my will and plan for the city of
Jerusalem, you must first prayerfully and prophetically declare my will and plan over the map.’
Today, we hear numerous accounts of intercessors using physical acts in prayer that result in unique answers to
prayer. One such report describes how 20 young people from America prayed in a clearing in a large park in Central Sofia,
Bulgaria, in July 1988, while Communism was still in power there. The team, at the direction of one of its leaders, felt led
to dig little holes in the soil of the clearing and plant imaginary seeds of God’s glory in their small holes. Then, they were
encouraged to praise God that these seeds of glory would grow to produce such fruit that the Communist government of a
Stalinist-type leader Todor Zhivkov (in power more than 33 years) would fall and doors would open to spread the gospel
freely across Bulgaria. Within four months of that unique time of prayer, a revolt took place in Bulgaria that did lead to
the fall of Todor Zhivkov. Amazingly, according to the Los Angeles Times (November 13, 1989), the revolt literally began
inCamel
The 1 the
a clearing in that same park in Central Sofia where a group of Bulgarian youth began a petition-signing drive against
then-Zhivkov government. The drive began with just a handful of young people (about the same number as had5prayed
Method
four months earlier) who signed the initial petitions. The signing of those petitions soon led to many thousands protesting.
Within a few days the Communist government had fallen as a direct result of what began in that park.
B. Experiencing Jesus: Inner Healing Prayer as a Tool for Evangelism

Frecia Johnson, Ph.D.
Inner healing prayer (IHP) is prayer through Jesus Christ and the power of the Holy Spirit that heals the deepest
parts of the person’s being and sometimes results in physical healing. Hundreds, if not thousands, of people worldwide
have become believers, or stronger believers, in Jesus Christ by participating in, observing or hearing testimonies of
positive results from this type of prayer. During IHP, it is a beautiful thing to see the joy that spreads across a person’s face
as he or she experiences Jesus, often for the first time, and feels Jesus’ overwhelming love. This is an experience that is not
easily forgotten and can be transformational in the person’s life and faith.
IHP can be used effectively in evangelism in the following ways:
First, leading non-believers through IHP often causes them to commit their lives to Jesus, and those who have become
believers through IHP frequently lead others, often their entire families or people groups, to Christ. This occurs when they
share their own testimonies in their everyday lives, both next door and abroad, and it can happen to every person in every
socio- economic level. Not only do they have an opportunity to hear the gospel, but they find inner peace in the midst of
their often chaotic circumstances.
The Camel 1
Second, many Christians who have received IHP report that their relationship with Jesus is so transformed that
Method 6
they are more eager and better equipped to evangelize others.
Third, effective IHP to a church’s members and its leaders can result in more evangelistic churches. Two very large
churches—both in Buenos Aires, Argentina—require IHP as a condition to membership and report that this practice
has made their churches far healthier, more vibrant, faster growing and more evangelistic (Deiros 2003).
IHP can be and often has been used for evangelism worldwide. As the following experience illustrates, it
is just one of many stories that could be told. Mary Ann looked frightened and was evidently in a great deal of pain.
At the Lord’s nudging, I gently took her hand, looked into her eyes, and asked if I could pray for her. She probably
expected me to say a short prayer and that would be the end of it. Instead, I began leading her in IHP. First I asked
the Lord to show Mary Ann an area of her emotional life that He would like to heal. I then proceeded to guide her
through an hour and a half of IHP during which she fully experienced Jesus—she ‘heard’ His voice, viewed her
experiences through His eyes, deeply felt His love, and was able to forgive and receive forgiveness for several past
emotional hurts. I asked if she was a Christian and she surprised me by saying that she was not. I then led Mary
Ann to give her life to the Lord. After observing God’s healing power on his wife, Mary Ann’s husband also
committed his life to the Lord also.
Recent research about IHP has resulted in a new approach developed by myself (in my role as the
President of Experiencing Jesus Ministries), called ‘Experiencing Jesus.’ The research results showed that this
approach, which focuses on helping the recipient to interact with Jesus throughout the entire prayer session and on
a new approach to forgiveness (both of which are unique to this ministry), achieved high levels of inner healing by
using both of these components. The results also showed that the more interacting with Jesus was used, the higher
the positive changes in the recipients’ personal spiritual lives. These changes included: experiencing Jesus; relating
with Jesus and others; turning to Jesus rather than their friends for help; ability to forgive; and increased personal
and group bible study, formal prayer, church attendance and quality of life (Johnson 2004: Appendix EE).
The recipients of IHP in the research also reported that IHP was an essential part of preparation to be a
missionary or a pastor, that it revealed the importance of having an intimate relationship with Jesus, and that it
resulted in a general paradigm shift by changing the recipient’s view of God and of Jesus’ power, and by seeing self
and others through Jesus’ eyes (Johnson 2004).
Any form of IHP that helps a person experience Jesus’ presence during IHP can bring some level of faith
and healing, but this research suggests that the more IHP components that are used, particularly the component of
26
Interacting With Jesus, the more effective the inner healing. I strongly urge all churches and lay ministries to
seriously consider utilizing IHP to empower the health of the churches and their evangelistic outreach.
Bibliography and References cited regarding the practice of IHP

1. Deiros, Pablo. Personal interview with author, Pasadena, CA, February 5, 2003.
2. Foster, Richard J. Prayer: finding the heart’s true home (San Francisco: Harper, 1992).
3. Grieg, Gary S. and Kevin N. Springer, eds. The Kingdom and the Power (Ventura, CA: Regal
Books, 1993).
4. Johnson, Frecia C. Experiencing Jesus: Inner Healing Prayer for Personal Transformation,
Church, and Mission (Ph.D. dissertation, Fuller Theological Seminary, 2004).
5. Kraft, Charles H., Ellen Kearney and Mark H. White. Deep Wounds, Deep Healing (Ann Arbor
MI: Servant Publications 1993).
26
Details of how to lead IHP using Experiencing Jesus Ministries’ approach that utilizes a large number of
components can be obtained by emailing: frecia5@earthlink.net.
Resources
Christian Healing Ministries - http://www.christianhealingmin.org Deep Healing
Ministries - http://www.deephealing.org
Elijah House Ministries - http://www.elijahhouse.org Experiencing Jesus
Ministries – email: frecia5@earthlink.net Pastoral Care Ministries –
http://www.leannepayne.com
The Camel 1
Method
10. CONCLUSION 6
Prayer is indispensable in our response to the God-given vision of the Lausanne

Movement:
‘The Whole Church taking the Whole Gospel to the Whole World’
As we wait upon the Lord, He re-ignites our passion for Him, for His people and for those who do not know
Him. He gives us a ‘new heart, a new vision, and a renewed call’ for the task of world evangelization. In response to
prayer, He empowers us by His Spirit, and reveals His plans and strategies to address the critical issues and challenges of
our day.
For ‘such a time as this,’ we believe God is stirring His church to ‘Prayer in Evangelism’. Clear evidence of this
is seen in the dramatic growth of National, International and Global Prayer Movements in recent years. They are having a
powerful impact in opening not only areas of the world that have been closed or unresponsive to the gospel but also
hidden and forgotten people groups. The 10/40 Window and Operation World, and the 24/7 Prayer Movement as well as
the various National and Regional Networks and the larger coalitions of Prayer Networks and Prayer Mobilizes are among
these.
The International Prayer Council was formed just after the 9/11 terrorist attack to connect, motivate, develop,
strengthen and equip national movements and local churches to fill the nations with prayer for the fulfilment of the Great
Commandment and the Great Commission, (www.ipcprayer.org). The Lausanne Intercession Working Group is part of
that coalition.
The testimony of Scripture and church history from earliest times until now, gives clear evidence that prayer and
evangelism are vitally linked. In this paper, we have sought to provide practical, biblically based material on various
aspects of prayer in evangelism and stories of what God has done in response to prayer to reawaken, encourage and equip
the church to be involved in world evangelization through prayer in evangelism.
‘Devote yourselves to prayer, being watchful and thankful. And pray for us,
too, that God may open a door for our message, so that we may proclaim the
mystery of Christ…Pray that I may proclaim it clearly, as I should’ Colossians
4:2-4.
The Camel 1
Method 6
MINISTERING IN THE POWER OF THE HOLY SPIRIT
(A) HOW TO PREPARE FOR MINISTERING
(B) HOW TO LEAD PEOPLE TO SALVATION
(C) THE BAPTISM WITH THE HOLY SPIRIT
(D) HOW TO RECEIVE AND OPERATE THE GIFTS
INTRODUCTION
(a) The emphasis on this session is practical NOT a detailed, theoretical explanation.
(b) MARK DOWN any problems that you may be experiencing. These can then be dealt
with by you later on, perhaps in a group.
(A) HOW TO PREPARE FOR MINISTERING IN THE

POWER OF THE HOLY SPIRIT
1. SEEK TO BE FILLED WITH THE HOLY SPIRIT
so that you can sense the anointing of the Holy Spirit, be led by the Holy Spirit and hear what He is saying about a
particular person or situation.
2. PRAYER AND FASTING IS NECESSARY

to ensure that you are used in the most effective way. This is particularly true if you are ministering to a public
gathering, to a member of your family in the area of salvation, or perhaps to a particular member of a home with a
special need.
3. BE A PURE VESSEL FOR THE HOLY SPIRIT TO OPERATE

THROUGH.
1 Corinthians 3: 1 6- 1 7:-
"Do you not know that you are the temple of God and that the Spirit of God dwells in you? If anyone defiles the temple
of God, God will destroy him..."
The sins that you are aware of need to be confessed and victory obtained over them or Satan will accuse and condemn
you when ministering to others.
4. WE PERSONALLY MUST
BREAK AND REPENT FROM ALL OCCULT
INVOLVEMENT.
The occult involvement may be by you or through members of your family. If this is not dealt with, it will create a
major barrier to moving in the Spirit for you or the person for whom you are praying. Note the extent that occult
involvement affects generations.
Exodus 20:5:—
"For I, the LORD your God, am a jealous God, visiting the iniquity of the fathers on the children to the third and
fourth generations ..."
5. OUR LIVES MUST BE A TESTIMONY AND EXAMPLE TO

1
OTHERS.
The Camel
Method 6
(a) We must be seen by others in our daily lives to manifest the fruit of the Spirit
mentioned in Galatians 5:22 and 23:
"But the fruit of the Spirit is love, joy, peace, long-suffering, kindness, goodness, faithfulness, gentleness, self
control ..."
(b) We always have to be prepared to explain to people what God has done for us, why we
are different, what happened, when and how.
6. WE MUST BE AWARE OF GOD'S TREMENDOUS LOVE

AND COMPASSION FOR US.
The person who is being ministered to will very quickly sense this love and compassion and whether your heart
attitude is right before God.
(a) We must be able to counsel out of love not judgement: otherwise the person whom we
are seeking to minister to will conceal sin rather than feel free to confess the sin, enabling
the sin to be dealt with.
(b) We must be trustworthy and be able to maintain a confidence. Do not gossip about
sins heard in confession.
(c) Because so much is written and talked of love today, it is important to understand what
God meant when He talked of love. For very clear explanations of this love, please regularly
read 1 Corinthians 13 and Matthew 18:21-35 (forgiveness).
(d) When counselling, listen to what the person is saying and allow the Holy Spirit to speak
to you concerning that particular person's need. The Holy Spirit may quicken a verse of
Scripture or lead you in a word of testimony or lead you to move in the other gifts of the
Spirit, for example wisdom and discernment.
7. WE MUST HAVE FAITH AND ALSO BELIEVE THAT THE WORD OF GOD is
true in every respect and believe that God is able to perform all His promises. Obviously
we must therefore read the Word of God regularly as this is our spiritual food and leads to
faith. It is important also to fellowship with other believing Christians so that your faith
can be encouraged.
8. VICTORY OVER FEAR OF MAN can be obtained by a confident knowledge that

what you are seeking to say from the Bible is true and it works for you and will work for
others.
2 Timothy 1:7 :-
"For God has not given us a spirit of fear, but of power and of love and of a sound mind."
Overcoming fear of an audience will come by practice and trust in God. God will not place you in a situation beyond
your means, although on occasions He may "stretch" you when you need to be stretched.
9. OUR RELATIONSHIPS MUST BE RIGHT or we will encounter problems

ourselves (for example deception) and cause confusion in the people to whom we are
seeking to minister. Areas where our relationships must be right:
The Camel 1
Method 6
(a) With God - Matthew 22:37:—
"You shall love the Lord your God with all your heart, with all your soul, and with all your mind."
(b) With family— Ephesians 5 and 6.
Explains the proper relationship between husband and wife, parents and children, and brothers and sisters.
(c) With our Church — 1 Corinthians 12:12:

"For as the body is one and has many members, but all the members of that one body, being many, are one body,
so also is Christ."
(d) With one another — John 13:34:-

"A new commandment I give to you, that you love one another; as I have loved you, that you also love one another."
(e) With our employees —Ephesians 6:9:—

"And you, masters, do the same things to them, giving up threatening, knowing that your own Master also is in heaven,
and there is no partiality with Him."
or with our employer —Colossians 3:22:
"Servants, obey in all things your masters according to the flesh, not with eyeservice, as men pleasers, but in sincerity of
heart, fearing God."
(B) HOW TO LEAD PEOPLE TO SALVATION
1. IN WITNESSING TO OTHERS WE MUST BE ABLE TO SHARE

OUR TESTIMONY.
We should be a living testimony to Jesus Christ. People should see the difference in us. They should know that there has
been a major change in our lives when we came to Jesus Christ.
For example when the Subritzky's were converted in 1971 and started a prayer meeting in their home and made it known
to everybody around them, most people were incredulous about the change. However, those people came along to the
prayer meetings out of curiosity and many were saved and filled with the Holy Spirit.
We must be a living witness and testimony to those around us, otherwise there is no way in which the Holy Spirit can
move through us.
2. WE MUST ALWAYS FOLLOW THE HOLY SPIRIT.

He will show us the people upon whom He is moving by bringing them across our path. They may have some needs
such as for healing, or some emotional problem. It may be a time of grief for them or they may be under great
depression. They may have lost their job or their business or their house. Apart from the natural love and support
which we offer in those circumstances, this also gives us an opportunity to present the fact of eternal life offered
through Jesus Christ and to bring perspective on their present situation.
Every day we come across people who are open to the Gospel of Jesus Christ for some of the above and for other reasons.
We must take up every opportunity that is offered to us without being "pushy". We must be sensitive to the Holy Spirit.
3. IF WE ARE SEEKING TO WITNESS TO OUR UNSAVED SPOUSE, they must see

something in us that they want or desire. There must have been such a change in our lives
that they see we have received something which they, themselves, need.
4. REMEMBER ALWAYS THAT THE HOLY SPIRIT IS WITH US and will give us the
thoughts and impressions to speak about as we witness. The Holy Spirit will show us the
timing of the real question we should put to the person, namely, do they want to receive
Jesus Christ into their lives. We should be sensitive to the leading of the Holy Spirit in this
connection.
The Camel Many people who are wonderful soul winners pray daily that the Lord will lead 1
Method 6
people across their path and they have an expectancy that this will happen and are not
surprised when it does happen.
5. WHENEVER WITNESSING TO A PERSON WAIT until the Holy Spirit gives the
leading and ask them whether they would like you to pray with them. People do not usually
refuse such an offer. As part of that prayer it can be suggested that they follow you in
committing their lives to the Lordship of Jesus Christ. About 90 per cent of people seem to
agree to this.
6. Once they have made this decision it is obviously necessary to COUNSEL THEM
ABOUT THE NEED TO GO TO A CHURCH TO BE WATER BAPTISED if they have
not received any water baptism and to discipline their lives in accordance with the
The Camel 1
Method 6
Word of God. In other words, they need to be discipled.
WE MUST UNDERSTAND AND BE ABLE TO CONVEY THE

GOSPEL MESSAGE
There are many booklets available and most list four basic steps to salvation.
1. GOD'S LOVE AND PLAN - John 3:16:-

"For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not
perish but have everlasting life."
And Proverbs 3:6:-
"In all your ways acknowledge Him, and He shall direct your paths."
The verses demonstrate God's love and plan for people. We should be able to explain and encourage people in these
areas. Often we have to deal with peoples' attitudes, for example rejection, depression, self pity, fear and bitterness
towards God.
An important Scripture: Ephesians 1:6:-
"to the praise of the glory of His grace, by which He has made us accepted in the Beloved."
2. SIN HAS SEPARATED MAN FROM GOD'S LOVE and His plan for us. Sin is an
attitude of rebellion.
Romans 3:23:-
"for all have sinned and fall short of the glory of God." Isaiah 59:2:-
"... your iniquities have separated you from your God;..." Sinners are under the power of Satan who is the god of this
world.
Luke 4:5-6:-
"Then the devil, taking Him up on a high mountain, showed Him all the kingdoms of the world in a moment of time.
And the devil said to Him, 'All this authority I will give You, and their glory; for this has been delivered to me, and I
give it to whomever I wish.' "
Acts 26: 18:-
"to open their eyes and to turn them from darkness to light, and from the power of Satan to God, that they may receive
forgiveness of sins and an inheritance among those who are sanctified by faith in Me."
IMPORTANT
Allow the Holy Spirit to convict the person of sin so that it can be repented from. Otherwise that person will not
receive the full blessing that God has available for them. Listed below are some common areas of sin which affect
people and must be dealt with:
(a) Lack of forgiveness is a sin. Matthew 18:23-35 clearly shows that if we do not forgive
others we shall be delivered to the tormentors. Some persons say that it is impossible to
forgive but it is something that is required as shown in the Lord's prayer. Indeed some
cases may involve restitution, that is putting something right. Resentment for hurts caused
to you also needs to be dealt with and the person causing those hurts forgiven. This is the
only part of the Lord's prayer that Jesus comments on as shown in Matthew 6:14:— "For if you
forgive men their trespasses, your heavenly Father will also forgive you."
The Camel 1
Method
(b) Pride 6
(i) Failure to humble ourselves and become as a little child will prevent us from
receiving God's gifts. Lack of humility will prevent us moving further into spiritual
areas.
(ii) Man's wisdom as opposed to seeking God can also be a major barrier. Examples are:
1 Corinthians 1:19, 20 and 26:-
"For it is written: 'I will destroy the wisdom of the wise, and bring to nothing the understanding of the prudent.'
Where is the wise? Where is the scribe? Where is the disputer of this age? Has not God made foolish the wisdom of
this world?"
"For you see your calling, brethren, that not many wise according to the flesh, not many mighty, not many noble, are
called."
(c) Involvement in the occult must be confessed, renounced and repented from or this will
form a major blockage against what the Holy Spirit is saying to you. This may also lead into
deception. See the occult checklist (set out later) for any possible involvement in this area.
(d) Wrong relationships. This is the most common barrier and is generally in one of the
following two situations:
(i) With parents. We suggest that you ask the person to whom you are ministering to openly
and truly say. "I love you father", "I love you mother", "I forgive you father" and "I forgive
you mother".
(ii) In the sexual area. Remember that the body is intended to be the temple of the Holy
Spirit.
All sins must be confessed and renounced. Note that wisdom should be used in how much detail sins should be
confessed. For example in a prayer meeting situation it may be more appropriate for the person to kneel quietly before
the Lord and confess their sins directly to the Lord, rather than giving too vivid a description of their sins to the prayer
meeting and causing further problems.
3. THAT JESUS WAS SENT BY GOD NOT TO CONDEMN

But to buy us back, that is redeem us from Satan's grasp. Verses
on redemption:
1 Peter 1:18 and 19:-
"knowing that you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by
tradition from your fathers, but with the precious blood of Christ, as of a lamb without blemish and without spot."
1 Corinthians 6:20:-
"For you were bought at a price; therefore glorify God in your body and in your spirit,
The Camel
which are God's." 1
Method 6
Colossians 1:14:-
"in whom we have redemption through His blood, the forgiveness of sins." John 14:16:-
"And I will pray the Father, and He will give you another Helper, that He may abide with you forever."
2 Corinthians 5:17:-
"Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become
new."
Ephesians 2:9:-
"...not of works, lest anyone should boast." (Remember, salvation is a gift from God.)
4. THAT WE SHOULD TURN AWAY FROM OUR SINS, (that is: repent from our
sins and invite Jesus to come into our lives and be our personal Saviour. Romans 10:9:-
"that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the
dead, you will be saved."
Verse 10:-
"For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation."
Revelation 3:20:-
"Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him and dine
with him, and he with Me."
DISTINGUISH BETWEEN TRUE REPENTANCE AND

REMORSE.
Repentance means turning a full 180 degrees. It comes from the heart and not from the head, which is distinct from
remorse which is from the head and not from the heart. Scriptural examples of this are the Prodigal Son (Luke 15:11).
Esau (Hebrews 12:1-17) and Judas (Matthew 27:3).
The Sinner's Prayer involves:
(a) Confession of sin
(b) Repentance from sin
(c) Renouncing of sin
(d) Asking Jesus to come into your heart and receiving Him
(e) Confessing that Jesus died for you, rose from the dead on the third day and has become
your personal Saviour
(f) Thanking Jesus for what He has done for you. PRACTICAL
1. INTRODUCTION
We are now going to enter a "cleaning out period". The sins mentioned earlier are going to be dealt with, for example,
lack of forgiveness, wrong relationships, perhaps even backsliding.
2. INSTRUCTIONS
Soon we are going to divide into groups of two. It is better if you join with somebody that you don't know as you will
have greater freedom in confession of sin.
(a) Pray for the Holy Spirit to convict you of any areas of sin in your life and allow a
Theminutes
few Camel for the Holy Spirit to move on your heart. 1
Method 6
(b) Confess this revealed sin to the other person. Repent from this sin.
(c) Pray for forgiveness from this sin.
(d) Lead the other person as if they were a non-Christian in a prayer of salvation.
Remember this prayer involves:
(i) Confession of sin
(ii) Repentance from sin
(iii) Renouncing of sin
(iv) Asking Jesus to come into your heart and receiving Him
(v) Confession that Jesus died for you, rose from the dead on the third day and became
your personal Saviour
(vi) Thanking Jesus for what He has done for you.
This is a practice situation. If you have never led a person to salvation before, practice now. If you have led people to
salvation many times in the past, alter your prayer to provide for the situation where you have just given your testimony
at a public meeting, people have responded and are standing in front of you. (1 John 1:9).
3. COVERING PRAYER COULD INCLUDE:

(a) Prayer for protection of the shed blood of Jesus Christ over every person and group
as a whole.
(b) Prayer for the Holy Spirit to come and pour over each and every person, convicting of sin
and opening up areas of lives to the Lord that may have been locked away before.
4. MOVE QUICKLY INTO GROUPS: (10 minutes only)
(C) HOW TO LEAD PEOPLE INTO THE BAPTISM WITH THE HOLY SPIRIT
1. INTRODUCTION
(a) Jesus Christ is described as the Baptiser with the Holy Spirit in each of the four
gospels.
Matthew 3: 11
Mark 1:8
Luke 3:16
John 1:33
(b) We need this experience to enable us to preach the gospel with full power, to heal the sick
and cast out demons. Acts 1:8:—
"But you shall receive power when the Holy Spirit has come upon you and you shall be witnesses to Me in Jerusalem,
and in all Judea and Samaria, and to the end of the earth."
(c) It is a further experience. The following sequence of events occurred:

(i) The disciples received the Holy Spirit when Jesus Christ breathed on them on the night of
His resurrection, John 20:22:—
"And when He had said this, He breathed on them, and said to them, 'Receive the Holy Spirit'."
(ii) Jesus appeared to them over the next 40 days, Acts 1:3:- "to whom He also presented
Himself alive after His suffering by many infallible proofs, being seen by them during forty
days and speaking of the things pertaining to the kingdom of God."
(iii) During this time He told them to wait in Jerusalem for the promise of the Father, Luke
24:49:-
The Camel 1
Method 7
"Behold, I send the Promise of My Father upon you; but tarry in the city of Jerusalem until you are endued with power
from on high."
(iv) After the Ascension of Jesus, they waited in Jerusalem a further ten days until the day of
Pentecost and were then baptised with the Holy Spirit, Acts 2:1-4:—
"When the day of Pentecost had fully come, they were all with one accord in one place. [2] And suddenly there came a
sound from heaven, as of a rushing mighty wind, and it filled the whole house where they were sitting. 131 Then there
appeared to them divided tongues, as of fire, and one sat upon each of them. 141 And they were all filled with the Holy
Spirit and began to speak with other tongues, as the Spirit gave them utterance."
Acts 4:13
"Now when they saw the boldness of Peter and John, and perceived that they were uneducated and untrained men, they
marvelled. And they realised that they had been with Jesus."
(d) Results
(i) Transformed disciples - thousands converted
(ii) All filled with the Holy Spirit and began to speak with other tongues.
(iii) Apostles filled with the power of the Holy Spirit to witness to others.
(iv) Church rapidly expanded.
(v) Miracles of healing and deliverance became common (Acts 8:5-7)
The Camel
This 1
experience of the baptism with the Holy Spirit is for every person who has believed in their heart and confessed with
Method
their mouth that Jesus has risen from the dead. 7
(e) Like salvation, the baptism of the Holy Spirit is a gift from God. Just as we can believe to
be saved, so we can believe to be filled with the Holy Spirit and receive the gift of tongues.
(f) Importance of Baptism with the Holy Spirit.

(i) Conflict with mind, Romans 8:7 - Surrender.
Romans 8:7:-
"Because the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be."
(ii) Am I worshipping God from my spirit, or has my natural mind closed the outlet of my
spirit - my mouth.
(iii) As we surrender our carnal mind to the Lord and begin to listen to the Holy Spirit, the
Bible becomes the great revelation of the Word of God to us.
(iv) Baptism with the Holy Spirit gives us the power to witness. It is the doorway to
moving in the gifts of the Holy Spirit (1 Corinthians 12 and 14).
2. BLOCKAGES WHICH PREVENT A PERSON RECEIVING THE

BAPTISM WITH THE HOLY SPIRIT:
(a) Areas of sin that are mentioned under the salvation experience apply here, namely
pride, lack of forgiveness, involvement in occult, lack of repentance.
(b) Fear. This can take many forms. For example, it may be fear that you are going to be
taken over, that something evil is going to happen to you or fear that nothing is going to
happen at all, that is, that you are not worthy to receive this experience. Under these
circumstances encourage the person that you are praying with.
(c) Doubt or unbelief about the experience of being baptised with the Holy Spirit or in the
Word of God. This could take the form of wrong doctrine, for example, that "this is not for
today."
(d) Blockage of mind. The human mind tries to block the power of the Holy Spirit
because it does not understand what you are saying to God through your tongue.
(e) Secular humanism. This basically teaches that man should depend on himself and not
on God. It is man centred and not God centred.
3. PRACTICAL SUGGESTIONS WHEN PREPARING AND PRAYING

FOR A PERSON OR PERSONS TO RECEIVE THE BAPTISM OF
THE HOLY SPIRIT:
(a) Explain that speaking in tongues is allowing their spirit to pray, for example: 1
Corinthians 1 4: 14:-
"For if I pray in a tongue, my spirit prays, but my understanding is unfruitful."
The Camel
(b) If praying
Method
on a one to one basis. Allow the Holy Spirit to cleanse you. Then place your 17
hands on the person's head or shoulders. We should be praying quietly in our own tongue and
be sensitive to the Holy Spirit coming upon the other person. Encourage the other person to
make some sounds. Even though they are meaningless to that person so that the Holy Spirit
can indeed begin to flow upon their tongue. The person should be told to become as a little
child and make these childlike sounds as though they are learning a new language.
As they do this the Holy Spirit can give them further words and phrases. The Holy Spirit will not take them over. If
the person seems to go into a form of trance and speak in an uncontrollable fashion, stop them and start again. Ask
them to request Jesus to baptise them again with the Holy Spirit and let the power of God fall upon them and let
them start off in a new language. Sometimes the devil tries to jump in and give the wrong form of language.
If the person does not appear to receive tongues at that time tell them not to be frustrated about it but to go away and
keep praying to the Lord and expect to receive the gift at any time after then. It may well be that during the next 48
hours or next few days, as they are open to the Holy Spirit, they will find that they are able to speak in the language
which God has given them.
(c) As you were encouraged remember Acts 2:4:—

"And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them
utterance."
When they stood praying for the experience all those who desired the experience received it. A lot of people who receive
the Baptism with the Holy Spirit speak in tongues immediately. Some however, because of shyness or whatever the
reason, will receive this at home that night after they have been prayed for. If they come into this category, then they
must be encouraged.
(d) The human mind or human spirit must be brought into submission. Tell the person not to
listen to what they are saying initially, as their mind will try to analyse it.
(e) For many people this is a further experience with God and they should be encouraged to
continue speaking in their tongue. You should also warn that Satan will try to discredit the
experience the next day and for the person to be aware of this.
4. HOW TO PRAY FOR A PERSON TO RECEIVE THE

BAPTISM WITH THE HOLY SPIRIT:
(a) Ask them to go on their knees before God and confess all their sins and receive God's
forgiveness. Particularly renounce any involvement in the occult or on the part of their
parents or ancestors. All involvement in the occult should be renounced in the name of Jesus
Christ.
(b) To acknowledge that Jesus is Lord and Saviour.
(c) They should be asked to believe in their heart that the Word of God is absolutely true
and that God through Jesus Christ will give this great blessing to those who
This should be followed by a simple prayer by the person themselves. An example of this prayer would be as 1
The Camel
believe.
Method 7
follows:
DEAR HEAVENLY FATHER in the name of Jesus Christ I renounce all my sins (name these sins) and I especially
renounce all my involvement in the occult or witchcraft on my own part or on the part of my parents or ancestors. I
renounce all fear and unbelief and any blockage of my mind. I ask You Lord Jesus to baptise me with the Holy Spirit.
(d) Encourage the person to pray in their new language which God is giving them.
PRACTICAL
1. INSTRUCTIONS
(a) We are shortly going to divide into groups of four.
(b) Each person in the group should pray quietly to enable the Holy Spirit to reveal any
blockages they may have.
(c) These blockages should then be confessed to the other members of your group and they
will pray for you for release from blockages and to receive the Baptism with the Holy Spirit
and the gift of tongues.
(d) Be sensitive to the leading of the Holy Spirit in the way you pray.
(e) If everyone in your group is baptised with the Holy Spirit and speaks freely in tongues
(which is unlikely) then use this time to practice praying as if you were praying for a
number of people to receive the Baptism with the Holy Spirit in a public meeting.
2. BREAK INTO GROUPS OF FOUR NOW. Move quickly (time

15 minutes only)
(D) HOW TO RECEIVE AND OPERATE THE GIFTS OF THE HOLY SPIRIT
(1 Corinthians, chapter 12)
INTRODUCTION
(a) The Primary purpose of the gifts of the Holy Spirit is to edify the Church and equip the
brethren to effectively discern and deal with spiritual powers of darkness.
(b) We should be filled with the Holy Spirit and speak in tongues prior to moving further
in the gifts of the Holy Spirit. If we are going to move in the gifts we must be able to sense
the anointing or presence of God. This is an assurance that we are moving in the power of
the Holy Spirit when exercising the gifts.
1 John 2:27:—
"But the anointing which you have received from Him abides in you, and you do not need that anyone teach you; but
as the same anointing teaches you concerning all things, and is true, and is not a lie, and just as it has taught you, you
will abide in Him."
2The Camel 1:21 :—
Corinthians 1
Method
"Now He who establishes us with you in Christ and has anointed us is God," 7
(c) The distinction between the fruit of the Spirit and the gifts of the Spirit should be
clearly understood. Galatians 5:22 —23:
"But the fruit of the Spirit is love, joy, peace, long- suffering, kindness, goodness, faithfulness, gentleness, self
control. Against such there is no law."
Because God blesses you with the gifts of the Holy Spirit, this does not necessarily mean that He approves of your
lifestyle or all areas of your life. God will use whatever vessel is available to Him. Therefore there can be no pride
simply because God has chosen you as a vessel through whom He will exercise His gifts.
Remember Balaam's ass (Numbers 22:28). Not adequacy, just availability and openness.
(d) We must find our place in the body of Christ and be a part of that body to ensure that we
remain humble through the exercising of the gifts of the Spirit. The gifts are for the building
up of the body of Christ.
Romans 12:3, 3-5:-
"For I say, through the grace given to me, to everyone who is among you, not to think of himself more highly than he
ought to think, but to think soberly, as God has dealt to each one a measure of faith. For as we have many members in
one body, but all the members do not have the same function, so we, being many, are one body in Christ, and
individually members of one another."
(e) The Gifts must be exercised in love. This is particularly true where you receive a word
of knowledge.
(f) The barriers mentioned before are applicable here also, particularly occult
involvement.
The Camel 1
Method 7
(g) We must ensure that we regularly test the leading of the Spirit with the Word of God
and the members of the body of Christ.
BRIEF DESCRIPTION OF GIFTS OF THE HOLY

SPIRIT
1. WORD OF WISDOM.
The word of wisdom is an impression on our mind or the direct audible voice of the Holy Spirit or a thought or a
vision about how to deal with a situation. For example, King Solomon (1 Kings 3:16-28) and the baby which was
brought before him, and secondly, (John 8:7) the woman caught in adultery.
2. WORD OF KNOWLEDGE.
This is also an impression, a thought or the audible voice of the Holy Spirit or a vision about a situation. For example
the woman at the well (John 4:16-19) and Peter dealing with Ananias and Sapphira. (Acts 5:1-10).
3. GIFT OF FAITH.
The gift of faith comes about as shown in Romans 10: 1 7:- "So then faith comes by hearing, and hearing by the word of
God."
As we implicitly believe the Word of God, read it and trust it absolutely, then God is able to implant this gift in our
hearts. As we believe God in small things, He can then extend our faith into the larger things. (Mark 11:22-23).
4. GIFTS OF HEALING. Mark 16:18:-

"they will take up serpents; and if they drink anything deadly, it will by no means hurt them; they will lay hands on the
sick and they will recover."
We must act in love when we pray for healing. We must centre our thoughts totally on Jesus Christ at the right hand
of God. We must allow no unbelief as this affects the faith in which we are praying for the person to be healed. A
person must be counselled in the area of repentance from sin beforehand and if they have been involved in sin, not
to return to that sin. Without this repentance the Holy Spirit is quenched and healing will be blocked. (Refer to
barriers that we have mentioned previously.)
1 Peter 2:24:-
"who Himself bore our sins in His own body on the tree, that we, having died to sins, might live for righteousness — by
whose stripes you were healed."
Also James 5:15 and Isaiah 53:4 and 5.
5. MIRACLES.
Miracles are instant deliverance or healing as compared with healing which is effected over a longer period. For an
example of an instantaneous healing in the New Testament, look at Matthew 9:7 healing of the paralytic man. When we
know the anointing of the Holy Spirit and sense the power of God flowing through a person, we can sense that an
instantaneous healing can be effected.
6. GIFT OF PROPHECY.
This is normally an impression, a thought or a vision or the audible voice of the Holy
The Camel
Spirit speaking to a person who then speaks out what the Holy Spirit is saying to him. The words are spoken for 1
Method
edification, exhortation and comfort (1 Corinthians 14:3). It is important to make a start if it is the first time that you 7
have exercised the gift of prophecy, even with a few words from Scripture or whatever you believe the Holy Spirit is
saying to you through an impression or thought etc. As we act in faith, God will begin to "quicken" further words to our
mind which we can then speak out. We are told in 1 Corinthians 14:31.
"For you can all prophesy one by one, that all may learn and all may be encouraged." It is good to encourage as many as
possible to receive this gift as it encourages people tremendously in their personal faith as well as the group.
7. DISCERNING OF SPIRITS.
A thought, vision or audible voice from the Holy Spirit, given by God which reveals the spiritual forces that can be
affecting a person or even ourselves. These forces are revealed in order that they can be dealt with through prayer.
(Acts 16:16-18).
8. GIFT OF A PUBLIC TONGUE.

We should wait for the anointing presence of God and we should boldly speak out in our tongue when we sense this
anointing, believing that God will bless it. As we make a start and believe that the Holy Spirit is directing us we will
find that indeed God has called us to speak out. But we must make a start. God will not take us over and control our
tongue. (1 Corinthians 14:5, 27, 28 and 39).
9. INTERPRETATION OF TONGUES.
It is a gift of the Holy Spirit whereby an interpretation (not a translation) of a message in a tongue is given. There should
be a maximum of three such messages in a meeting together with the interpretation. We need to sense the anointing and
then make a start in faith. God will give us the words for the interpretation thereafter.
(1 Corinthians 14: 13, 26-29).
HOW DO WE RECEIVE THE GIFTS OF THE HOLY

SPIRIT?
The gifts of the Holy Spirit can be received by the laying on of hands: 2 Timothy 1:6:—
'Therefore I remind you to stir up the gift of God which is in you through the laying on of my hands."
Or it can be received by the sovereign act of the Holy Spirit. This means that the person wishing to receive the gifts of the
Holy
35
Spirit must believe that he/she will receive them when prayed for and act in faith, and exercise them.
REMEMBER
1 Kings 19:11-12:—
"Then He said, 'Go out, and stand on the mountain before the LORD.' And behold, the LORD passed by, and a great
and strong wind tore into the mountains and broke the rocks in pieces before the LORD, but the LORD was not in the
wind; and after the wind an earthquake, but the LORD was not in the earthquake; and after the
The Camel
earthquake a fire, but the LORD was not in the fire; and after the fire a STILL SMALL VOICE." 1
Method 7
The still small voice spoken of here is also translated as a delicate whispering voice. You are more likely to hear the
voice of God this way than anything more dramatic, and accordingly you have to be prepared to listen for this still small
voice and obey it. The more you listen and obey, the more you will recognise this voice. The more you step out the more
you receive. The more you "practise" the more easily you will hear the voice of God.
PRACTICAL INTRODUCTION
Prayer for the Gifts will be led and directed by the Teacher. Divide into groups of four again and wait for further
instruction.
INSTRUCTIONS
When the participants are in groups of four, the Teacher will pray a prayer similar to the following:
"Father, we pray now for the cleansing blood of Jesus to cover every person here tonight. Cleanse each and every one of
us by Your Spirit, dear Father, we pray. We also pray for the protection of the blood of Jesus as we lay hands on one
another and command any spiritual forces that may not be of You to be totally bound in the Name of Jesus, Amen."
1. GIFT OF PROPHECY
(a) The entry point to the gifts can be the gift of prophecy. The Word says we should all
prophesy one by one. Re-
member, prophesying in 1 Corinthians 14:3 is allowing the Lord to speak through us to edify and build up others.
(b) Each person in the group should say something about God. Very mechanically, the
Teacher should lead and they repeat after the Teacher "God is here"
"God loves us" "God
is good"
(c) Each person should then speak on behalf of God, once again very mechanically,
something that they believe God would like to say to the group. Say after the Teacher, "I
love you My people", "I am with you My people". This builds confidence.
(d) Each person in the group should then in turn speak again about something that they think
God wants to say to the group, even if it comes from their natural mind, but then allow the
Holy Spirit to add words. Thoughts or impressions will come into their mind as they begin to
reach out and speak out what they think God would like to say to the group. Remember, you
may receive a vision. We may start off in the flesh (in the sense that we say something on
behalf of the Lord to the group which we think God would like to say) and then the Holy
Spirit begins to quicken to us words which
The Camel
He actually wants to say through us. In this way we break down the barrier of fear. (Allow 5 minutes). 1
Method 7
2. USE OF A PUBLIC TONGUE and
3. INTERPRETATION OF
TONGUES INSTRUCTIONS:
(a) One or two persons in each group should be encouraged to speak in turn in their prayer
language.
(b) Another person should then speak out in English what they believe the Holy Spirit is
saying. It may, of course, not be correct, but remember, we are encouraging people into the
gifts and people have to step out first.
(c) This should be done several times in the group to encourage people to speak out
something they believe God is saying to the group. As they allow the Holy Spirit to quicken
thoughts or impressions, suddenly they will find they are coming into what the Holy Spirit is
seeking to say through them. Remember, interpretation of tongues is not a translation, but an
interpretation. (Allow 5 minutes).
4. WORD OF
KNOWLEDGE
INSTRUCTIONS:
(a) We should now be ready to allow God to give us thoughts and impressions concerning
other people in the group. This does not relate to a specific person but to any person in the
group e.g., it may be that some person has some form of sickness or a particular concern or
is in a difficult situation.
(b) Pray in silence for one minute to allow the Holy Spirit to reveal a concern or situation
affecting a person in the group or even a person related to them, for example a husband or
wife or father or mother. As soon as you believe you have received a word, speak out. Do
not be bound with fear.
(c) As these words of prophecy are spoken out, the person whom they concern should
confirm it is them.
(d) Do not pray at this point for that person. (Allow 5 minutes)
5. DISCERNMENT OF
SPIRITS INSTRUCTIONS:
(a) Each person should now reach out for the Holy Spirit to reveal spiritual forces that are
attacking people in the group, e.g., fear, loneliness or grief.
(b) As soon as you believe the Holy Spirit has revealed a spiritual force, speak out and
say what spirit you believe is discerned
(c)Camel
The The person concerned should confirm that it is them, thus encouraging the 1
Method 7
operation of the gifts. Do not pray for the person at that time. (Allow 5 minutes).
6. THE GIFTS OF
HEALINGS
INSTRUCTIONS:
(a) Ask for a volunteer in the group who needs prayer for themselves or another person
to stand in the middle of the group.
(b) We should have an attitude of love to that person.
(c) They should confess their sins.
(d) Ask the Holy Spirit to fall and wait for the anointing to come.
(e) Lay hands as directed by the Holy Spirit on the person and pray a simple prayer asking
the Lord to heal.
(f) At this time there may be the discernment of a spirit which is causing the problem and
that should be bound and commanded to leave.
(g) Now pray for situations that have been revealed by word of knowledge and
exercise the discerning of spirits. (Allow 5 minutes).
7. THE GIFT OF FAITH

This will begin to flow as the above gifts are being exercised.
FINALLY
Each person should lay hands on one other person and pray a simple prayer prayed by the whole group in unison
together, led by the Teacher:
"Dear Heavenly Father, in the name of Jesus Christ, I ask You to bestow upon my brother (sister) such gifts of Your Spirit
as You would, to the end that they be established."
Each person should then tell the other what the Holy Spirit is saying to them concerning the other person about the
gifts that have been imparted and give any word of encouragement by way of prophecy etc. at that stage.
Close the Session with prayer.
HOMEWORK FOR SESSION ONE

(Salvation, Holy Spirit, Gifts)
(1) Read your Deliverance notes, especially the Occult Checklist in the Appendix of
Session Two.
(2) We also have homework which extends over the six-week course:
(a) The first part is to lead a person to salvation. If you never have before, this is the
challenge.
(b) The second one is, lead a person in the Baptism with the Holy Spirit.
(c) The third part to encourage a person in the Gifts of the Holy Spirit.
The whole point of these sessions comes down to one thing, and that is winning souls for Jesus. Many a soul winner,
when they wake up in the morning their prayer is, "Lord, send someone across my path that I can minister salvation to
today."
You don't have to strive about it. If you've never led a person to the Lord before, expect to do so now.
The Camel 1
Method 8
SECTION 2:
HOW TO MINISTER IN
DELIVERANCE
OUR BODY IS INTENDED TO BE THE TEMPLE OF THE HOLY SPIRIT
1 Corinthians 6:19&20:—
"Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and
you are not your own? For you were bought at a price; therefore glorify God in your body and in your spirit, which
are God's."
The sin that destroys the temple of the Holy Spirit more than any other is sexual immorality (1 Corinthians 6:18).
There is no other sin that destroys the Holy Spirit and that allows the invasion of demon powers more readily than
The Camel 1
Method
fornication. Demon powers pass from one person to the other during the act of fornication and that is why when people8
have been involved in such activity and become Christians, they usually need deliverance from the demons of
adultery, fornication, lust etc. God has said in His Word that He wants our body to be His temple.
SATAN SEEKS TO INVADE THE BODY OF THE

BELIEVER AND THE UNBELIEVER
Ephesians 6:12:—
"For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the
darkness of this age, against spiritual hosts of wickedness in the heavenly places."
Satan often attacks the believer, particularly after people come to Jesus Christ and fail to open every area of their being
to God. We can liken our heart to a house with a number of rooms.
Proverbs 20:30 refers to "inner depths of the heart" literally: "the rooms of the belly". The question is, have we invited
Jesus Christ into every room of our heart?
One of the delusions that has invaded Christendom is that a Christian cannot have a demon. Many pastors and other men
of God have been troubled by driving, compelling, tormenting forces within them for a period of many years. They have
tried to crucify the flesh and yet this force has not left them. Finally, and many times too late, they have discovered it is a
demon and that they need deliverance.
We cannot, of course, be possessed by a demon and possessed by the Holy Spirit at the same time. Possession means
ownership. The correct terminology for most instances is, "to have a demon".
Thus, where there is an underlying deep sin in a Christian's life and it has never been dealt with, there can be a demon
even though they have received the Holy Spirit. So do not be afraid to admit you have a problem and need to be set
free. Some people are confused. They say, "How can I be possessed of a demon and possessed of the Holy Spirit". That,
of course would be impossible. If we were totally possessed of the Holy Spirit it would mean that every part of our life
had been dedicated absolutely to the Lord. If a person was totally possessed by a demon then they would be totally
taken over by that demon. We are speaking here of a person having a demon and not being totally possessed.
The Camel 1
Method 8
SATAN HAS DESCENDING ORDERS OF AUTHORITY IN THE
HEAVENS
He is master over his particular kingdom and God has allowed that to continue for His own reasons. Ephesians 6:12
makes it clear that we are fighting against principalities, against powers, against the rulers of darkness of this world,
against spiritual wickedness in high places. This implies a descending order of authority in principalities and powers
right down to the demons that walk on the earth.
Satan's kingdom is controlled by fear, God's kingdom is controlled by God's love. We are told in Hebrews 1:14 that
angels are sent forth to minister to the believers. Every church should have the protection of angelic beings from God.
However, division, dissent, anger, hatred, bitterness and other fleshly manifestations often lead to demonic
principalities attacking the church and widening division. We therefore must be aware that we are in spiritual warfare.
JESUS HAS SPOILED SATAN'S AUTHORITY

Colossians 2:15:—
"Having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in it."
Jesus Christ has defeated Satan. The war has been won. We can liken the situation to that of 1944 when the Allies
invaded Normandy. Once they had established their beach-heads in Normandy, the war was won, but the battle was not
over for a further 14 months or so. Now Jesus, through the work of the Cross, has defeated Satan.
The war has been won but the battle is still on.
STRONG MEN
Jesus pointed out that before we can enter a strong man's house and plunder his goods, we must first bind the strong
man. Our body is intended to be the temple of the Holy Spirit and in the deliverance ministry it is necessary to ascertain
the name of the strong man which is holding the person in bondage in order to bind him and thus clean out the house.
Matthew 12:29:—
"Or how can one enter a strong man's house and plunder his goods, unless he first binds the strong man? And then he will
plunder his house."
1 Corinthians 9:26:—
"Therefore I run thus: not with uncertainty. Thus I fight: not as one who beats the air." Paul knew exactly who was his
enemy. We all know it is Satan, but we also need to understand the strong men who are under Satan's authority.
There are three particular strong men referred to in Scripture. We of course understand that, in the Spirit, there is neither
man nor woman, male nor female, and the term "strong men" can refer to either male or female in the Spirit.
These strong men are:
1. THE SPIRIT OF JEZEBEL

(a) Established idolatry:
1 Kings 16:30-33:—
"Now Ahab the son of Omri did evil in the sight of the LORD, more than all who were before him. And it came to pass,
as though it had been a trivial thing for him to walk 44
inThe sins of Jeroboam the son of Nebat, that he took as wife Jezebel the daughter of Ethbaal, king of the Sidonians; 1
theCamel
he went and served Baal and worshiped him. Then he set up an altar for Baal in the temple of Baal, which he had 8
Method
and
built in Samaria. And Ahab made a wooden image. Ahab did more to provoke the LORD God of Israel to anger than all
the kings of Israel who were before him."
Spirit of Jezebel means the mother-child religion.
Schizophrenia is a Jezebelic tribulation which abounds today. The Bible calls this condition double-mindedness which
literally means having two souls.
James 1 :8:-
"he is a double-minded man, unstable in all his ways."
Frequently in a mother-child combination this position occurs. The child has an alternate personality. The false person is
weak and insecure. When the father is passive and the mother is dominant this can occur.
(b) The spirit of Jezebel works with the spirit of Ahab who was weak-minded . 1
Kings 21 :4:-
"So Ahab went into his house sullen and displeased because of the word which Naboth the Jezreelite had spoken to
him; for he had said, "I will not give you the inheritance of my fathers." And he lay down on his bed, and turned
away his face, and would eat no food."
He was the tool of his wife, Jezebel. 1 Kings 21:7:-
"Then Jezebel his wife said to him, "You now exercise authority over Israel! Arise, eat food, and let your heart be
cheerful; I will give you the vineyard of Naboth the Jezreelite."
1 Kings 21:25:-
"But there was no one like Ahab who sold himself to do wickedness in the sight of the LORD, because Jezebel his wife
stirred him up.
(c) Jezebelic men often submit to their wives and let them take the responsibility of being
prophet, priest and king over the home. They want their wives to mother them. This is the
practical expression of the feminisation of God.
(d) Isaiah 47 indicates that the spirit of Jezebel is responsible for:

(i) Senility in old age
Isaiah 47:6:-
"I was angry with My people; I have profaned My inheritance, and given them into your hand. You showed them
no mercy; On the elderly you laid your yoke very heavily."
(ii) Drug abuse
Isaiah 47:9:—
"But these two things shall come to you in a moment, in one day: the loss of children, and widowhood. They shall come
upon you in their fullness, because of the multitude of your sorceries, for the great abundance of your enchantments."
(iii) Occult worship and witchcraft (See Scripture above)
(iv) Illicit sexual sins.
Isaiah 47:8:—
"Therefore hear this now, you who are given to pleasures, who dwell securely, who
The Camel
say in your heart, I am, and there is no one else besides me; I shall not sit as a widow, nor shall I know the loss 1
Method 8
of children'."
(v) Terror
Isaiah 47:12 (NIV):—
"Keep on, then, with your magic spells and with your many sorceries which you have laboured at since childhood.
Perhaps you will succeed, perhaps you will cause terror."
We often find that because of shock or trauma, a spirit of tenor has entered a person at a young age. This is the child, so
to speak, of the spirit of Jezebel. We then have the perfect combination of the mother-child spirit which is intended to be
the satanic copy of the Virgin mother and Jesus.
We often have to cast out the spirit of a six year old child or seven year old child which is in an adult as a result of
trauma or shock.
(vi) Astrology
Isaiah 47:13:—
"You are wearied in the multitude of your counsels; let now the astrologers, the stargazers, and the monthly
prognosticators stand up and save you from what shall come upon you."
(e) The ruling spirit below Jezebel is DECEPTION.

NOTE: The four downward steps in our slide away from God are: pride, rebellion,
deception and perversion.
(f) Spirits under Jezebel:

We suggest that some of these are:
Addictions, adultery, arrogance, broken marriages, charms, deception, divination, domination, drugs, fear, feminism,
filthiness (of the spirit and of the flesh), fornication, free love, frigidity, hatred, harlotry, heresies, homosexuality,
idolatry, incest and indecency (this comes as a result of a curse from a previous generation involved in idolatry),
jealousy, lasciviousness, lust, unclean thoughts, masturbation, occultic things, perverted sexual acts, oral sex, false
religion and heresies (e.g. Mormonism, Jehovah's Witnesses, Herbert Armstrong, Children of God), pride, sorcery,
spiritism, spiritual blindness (e.g. Freemasonry); spirit of religion, witchcraft (i.e. domination), lying, blasphemy,
covetousness, humanism.
2. ANTICHRIST
The Antichrist spirit is referred to in Thessalonians: 2 Thessalonians 2:3-4:-
"Let no one deceive you by any means; for that Day will not come unless the falling away comes first, and the man of
sin is revealed, the son of perdition, who opposes and exalts himself above all that is called God or that is worshiped
so that he sits as God in the temple of God, showing himself that he is God."
The primary manifestations of Antichrist are rebellion and lawlessness. Groupings of spirits under this spirit are often
as follows:
Spirits of abortion, anger, bitterness, blasphemy, corrupt communications, curses, dissension, drunkenness, envy or
hatred, fear, filthy language, frigidity, lack of faith, lying, malice, murder, nightmares, outbursts of wrath, poverty,
rebellion, spirits of wretchedness, rejection, selfish ambitions, stealing, strife, torment, unbelief, unforgiveness.
Manifestations: Sleepiness, yawning, various kinds of infirmity that respond slowly to prayer.
3. DEATH AND HELL

The dark angels of Death and Hell are referred to in Revelation. Revelation: 6:8:- "And I looked, and behold, a pale
horse. And the name of him who sat on it was Death, and Hades followed with him. And power was given to them
over a fourth of the earth, to kill with sword, with hunger, with death, and by the beasts of the earth." Revelation
20:13:-
"The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them. And they
were judged, each one according to his works." These dark spirits are often behind such curses as frequent accidents,
succession of deaths in families, sickness, pain, plagues on Christians, breathing problems, guilt, condemnation.
4. CONTROL SPIRIT
Apart from the above strong men, many people have a control spirit which will deny the truth. This is brought about by
aThe
person going through a trauma, then putting up a shield to protect themselves from the memory of it and this
Camel 1
Method
subsequently becomes a demonic shield which is intended to bring calmness. 8
Often this control spirit has to be cast out before we see any manifestations of other demonic power below it.
5. HOW TO DEAL WITH THESE SPIRITS:

I recommend cutting the cords existing between the "unholy trinity" in the heavens, i.e.. Jezebel, Antichrist and Death
and Hell and any kingdom they are endeavouring to establish within the person being ministered to.
We can do this by passing our hands over the head of the person we are praying for in faith and cutting any unseen
spiritual cords which exist between that person and the heavenlies. This can cut such things as the powers behind
ritualistic sexual abuse etc.
In order to deliver the person from the spirits within them of Jezebel, Antichrist and Death and Hell, we can be led by the
Holy Spirit to pass our hand in faith over the person's forehead or base of spine or in front of their navel and thus cut off
the spirits actually within them. We can command those spirits to leave in the order of Jezebel, Antichrist and Death and
Hell.
It is noteworthy that in Revelation these three spirits are cast into the lake of fire and brimstone in the above order.
Revelation 18:7-8:-
"In the measure that she glorified herself and lived luxuriously, in the same measure give her torment and sorrow; for
she says in her heart, 'I sit as queen, and am no widow, and will not see sorrow.' Therefore her plagues will come in
one day - death and mourning and famine. And she will be utterly burned with fire, for strong is the Lord God who
judges her."
Revelation 19:20:-
"Then the beast was captured, and with him the false prophet who worked signs in his presence, by which he
deceived those who received the mark of the beast and those who worshiped his image. These two were cast into the
lake of fire burning with brimstone."
Revelation 20: 14:-
"Then Death and Hades were cast alive into the lake of fire. This is the second death."
We must remember to deal with any children of Jezebel, e.g. the child of terror or any other spirits which can manifest.
Sometimes we can ask the demon, "Who is your master?" and then bind that master in the name of Jesus and forbid it to
hold any demons under its control any longer.
Cut any ungodly soul ties that exist between one person and another, e.g. previous sexual partners or another person
who has dominated the candidate in an ungodly manner. Always listen to what the Holy Spirit is saying to you as to
how to pray.
Be persistent and follow by the gifts of word of knowledge, and discerning of spirits through the network of demons
to the principal strong man. As you go on, cast out each set of demons until you arrive at the strong man. Then cast
it out.
DESCRIPTION OF DEMONS
Demons are spirits without bodies. Angels usually have bodies but demons do not. Matthew 12:43-45:-
"When an unclean spirit goes out of a man, he goes through dry places, seeking rest, and finds none. Then he says, 'I
will return to my house from which I came. 'And when he comes, he finds it empty, swept, and put in order. Then he
goes and takes with him seven other spirits more wicked than himself, and they enter and dwell there; and the last state
of that man is worse than the first. So shall it also be with this wicked generation."
Genesis 19:1-2:-
"Now the two angels came to Sodom in the evening, and Lot was sitting in the gate of Sodom. When Lot saw them, he
rose to meet them, and he bowed himself with his face toward the ground. And he said, 'Here now, my lords, please
turn in to your servant's house and spend the night, and wash your feet; then you may rise early and go on your way.
'And they said, 'No, but we will spend the night in the open square."
Thus a demon is seeking a home in which to live.
Demons have personalities,

e.g.:
1. They have a WILL
Matthew
The Camel 12:44:- 1
Method
"Then he says, 'I will return to my house from which I came.' And when he comes, he finds it empty, swept, and put in 8
order."
Mark 5:11-13:-
"Now a large herd of swine was feeding there near the mountains. So all the demons begged Him, saying, 'Send us to
the swine, that we may enter them.' And at once Je- sus gave them permission. Then the unclean spirits went out and
entered the swine (there were about two thousand); and the herd ran violently down the steep place
The the
into Camel
sea, and drowned in the sea." 1
Method 8
2. They have EMOTIONS

James 2:19:-
"You believe that there is one God. You do well. Even the demons believe - and tremble!"
We frequently find in a deliverance session that the person's body trembles violently as the demon realises it must go.
3. They have KNOWLEDGE

Mark 1:23-24:-
"Now there was a man in their synagogue with an unclean spirit. And he cried out, saying, 'Let us alone! What have
we to do with You, Jesus of Nazareth? Did You come to destroy us? I know who You are- the Holy One of God!"
4. They have SELF-AWARENESS

Mark 5:9:-
"Then He asked him 'What is your name?' And he answered, saying, 'My name is Legion, for we are many."
We find today that demons will often name themselves when commanded to do so.
5. They have a CONSCIENCE too seared to respond to the

Gospel
1 Timothy 4:2:- "speaking lies in hypocrisy, having their
own conscience seared with a hot iron,..."
6. They have ABILITY TO SPEAK

Mark 1:24:-
"saying, 'Let us alone! What have we to do with You, Jesus of Nazareth? Did You come to destroy us? I know who You
are - the Holy One of God!"
HOW DEMONS ACT

1. They ENTICE
James 1:14:-
"But each one is tempted when he is drawn away by his own desires and enticed." Jesus said that "whosoever looks at a
woman to lust after her has already committed adultery with her in his heart." Matthew 5:28. What is happening is that
as a man looks on a woman with lust or vice versa, that person is sinning and that opens the door to lust. As the lust
grows it can become demonic. That is why we must be careful what we look upon with our eyes and what we hear with
our ears.
2. They DECEIVE
1 Timothy 4:1-2:-
"Now the Spirit expressly says that in latter times some will depart from the faith, giving heed to deceiving spirits and
doctrines of demons, speaking lies in hypocrisy, having their own conscience seared with a hot iron."
Today we have many Eastern religions which are doctrines of demons. Even some religions such as Mormonism deny
that Jesus Christ is the only begotten Son of God, saying that He is a created being, the brother of Satan.
3. They ENSLAVE
Romans 8:15:—
"For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we
Theout,
cry Camel
'Abba, Father'." 1
Method
When we are born again, we become sons and daughters of God by adoption through Jesus Christ. We do not receive 8
the spirit of bondage again to fear. We come out of captivity from Satan. (Luke 4:18)
4. They TORMENT
2 Timothy 1 :7:—
"For God has not given us a spirit of fear, but of power and of love and of a sound mind."
5. They DRIVE AND COMPEL

Luke 8:29:-
"For He had commanded the unclean spirit to come out of the man. For it had often seized him, and he was kept
under guard, bound with chains and shackles; and he broke the bonds and was driven by the demon into the
wilderness."
Thus we see that the man was driven and compelled by the demonic power.
This is one of the major manifestations of demonic activity within people.
6. They DEFILE
Titus 1: 15:—
"To the pure all things are pure, but to those who are defiled and unbelieving nothing is pure; but even their mind and
conscience are defiled."
There are four downward steps, namely pride, rebellion, deception, perversion both of the flesh and of the spirit.
7. Demons fight against our peace

(a) Against our PERSONAL HARMONY
(b) Against our PEACE OF MIND
(c) Against our PHYSICAL WELL-BEING
(d) They cause DISRUPTION with other people, especially those close to us and fellow
Christians.
8. The great distinctive mark is RESTLESSNESS

People with demons are continually unsettled and have no peace. Jesus gives peace.
HOW DEMONS ENTER

1. Through our own sin, e.g. idolatry, rebellion
Exodus 20:5; 1 Samuel 15:23; Romans 1:28-31; Ephesians 4:17-19; Ephesians 4:25-
28.
2. Through the sin of our ancestors, e.g., idolatry
Exodus 20:1-5
Examples: Rejection, spirits of grief, spirit of memories. Effect of hereditary bondages: Example of boy born totally
deaf, word of knowledge that it was the result of the mother's involvement in fortune telling. The mother confessed she
had been extensively involved in fortune telling. She repented and the boy was healed.
3. Domination of one person by another, e.g. spirit of Jezebel.
4. Through our mind-through our thought-life fantasy.

The Camel 1
Method 8
5. Touching dead bodies. Numbers 19:11
6. Shock. 1 Samuel 25:36-37
7. Grief.
8. Accidents.
9. Marriage breakdowns
10. Soul ties
11. Transference:
(a) Moving with people who are not Christians.
(b) Movies, television, music, magazines.
(c) Alcoholism.
(d) Transference of spirits in a church.
(e) Scattered souls , Proverbs 6:27-29.
(f) Sexual intercourse, child molestation.
(g) Satanically inspired music.
12. Entry of witchcraft through feet and womb.
13. Unforgiveness. Matthew 18:21-35.
14. Rejection. Can occur at conception, in mother's womb, baby not bonded, adopted child,
hereditary rejection, practices in the family home, caused by peers, self rejection.
15. Spirits of tradition, pride and prejudice and religion Encumbrances of tradition.
Doctrinal obsessions, legalism, personal prejudices, denominational spirits.
16. Occult. Deuteronomy 18:9-14; Deuteronomy 7:26. Psalm 139:21-22; Acts 19:17-
19. Familiar spirits affecting families.
Influences of witchcraft: Abnormal fears especially in the dark, disturbing dreams, hatred of being left alone, spirits of
Antichrist.
The Camel 1
Method 9
17. Ethnic traditions, culture and environment, e.g. Japanese ancestor worship,
religious spirits.
18. False religions: Teachings which deny John 10:9:

Ephesians 2:18; 1 Corinthians 15:3-4.
19. Heresies: 1 Timothy 4:1-2; 2 Peter 2:1; 1 John 2:18-22; 1 John 4:1-3.
20. Curses: Self-imposed, relational, by witch-doctors etc, by unscriptural covenants.
21. Watching people die, especially after nursing them.
22. Habits, e.g. masturbation, smoking.
CURSES
1. CURSES CAN BE A PRIME ENTRY POINT OF DEMONIC ACTIVITY.
Proverbs 26:2:—
"Like a flitting sparrow, like a flying swallow, so a curse without cause shall not alight."
2. INDICATIONS OF CURSES
(a) Mental, emotional and physical breakdowns.
(b) Constant sickness, especially hereditary sickness.
(c) Marriage breakdowns and family splits.
(d) Continuous poverty.
(e) Being accident prone.
(f) Barrenness deaths in families.
3. ENTRY POINTS OF CURSES

(a) Persons with relational authority, e.g., husband over wife or parents over children.
Example: "You can't cook "; "You 're no good"; "You're useless"; "You 're a failure"; "You
will never be any good".
(b) Self- imposed curses: "I will never be any good"; I will never forgive myself"; God
doesn't love me" etc.
(c) Curses brought on by unscriptural covenants, e.g.. being unequally yoked
together with unbelievers: 2 Corinthians 6:14:—
"Do not be unequally yoked together with unbelievers."
(d) Curses brought on by the servants of Satan, e.g. witch-doctors, medicine men,
tohungas.
(e) Curses brought on by disobedience to God's commandments as follows:
Having false gods (Exodus 20:3-4; Deuteronomy 27:15) Disrespect for parents (Deuteronomy 27:16) Treachery against
a neighbour. (Deuteronomy 27:17) Injustice to the weak. (Deuteronomy 27:18-19)
Illicit sex. (Deuteronomy 27:20-23) (Effect of wrong sexual relationship, particularly those outside of marriage or
with members of ones family.)
Perjury. (Deuteronomy 27:25)
The Camel
Stealing (Zechariah 5:1-4) 1
Method 9
Stinginess towards God. (Malachi 3:9) Perverting the
gospel (Galatians 1:8-9)
Depending on the flesh. (Jeremiah 17:5) Anti-Semitism. (Genesis 12:3; Genesis 28:3-14)
4. OTHER REASONS FOR CURSES:

(a) Objects in homes.
(Deuteronomy 7:26) We are to have no abominable thing our home. This can cause children to be disturbed.
(b) Soul ties
These are soul ties which are contrary to God's purposes.E.g., in adultery, fornication (especially past sexual
relationships). Ungodly soul ties can bring spiritual sickness. 1 Corinthians 6:18:—
"Flee sexual immorality. Every sin that a man does is outside the body, but he who commits sexual immorality sins
against his own body."
Examples of wrongful sex are as follows: Pre-marital sex Trial marriages
Lesbianism Bestiality
Sexual abuse
Perverted sex
Homosexuality Oral
sex
Pornography and fantasy

Transvestism Consequences:
(i) Establishment of soul ties and bondings in the flesh other than with God's intended partner.
(ii) Guilt and condemnation.
(iii) Demonisation
(iv) Emotional disturbance
What is sexual abuse?

Uninvited caressing
Uninvited handling of the sexual areas, Anal handling
Masturbation in front of a person, Forced oral sex
Forced mutual masturbation, Forced intercourse and rape, Bestiality, Ritualistic sex
Incest
All of these cause fear, confusion, deception. Long term
problems:
(i) Confusion of one's identity, sexuality, physical position and emotional situation.
(ii) Causes regression and repression of memories. Causes fantasy.
(iii) Breaking of trust.
(iv) Causes rebellion including self rejection, fear of rejection and anger.
(v) Causes guilt and fear
(vi) Causes inability to respond to love
The
(vii)Camel
Causes desire to die. 1
Method 9
(viii) Causes physical illness.
(ix) Causes damage to the spirit.
Also domination by one person over another, e.g. where a father dominates or sexually abuses his daughter.
TO BE DELIVERED WE MUST:
(a) Humble ourselves
(b) Be completely honest
(c) Confess our sins
(d) Repent
(e) Forgive
(f) Call on the Name of the Lord Jesus
(g) Submit to prayer ministry of others
THE MINISTER
The person ministering must know his authority in Jesus Christ. Matthew 28:18:— "Then Jesus came and spoke to
them, saying, "All authority has been given to Me in heaven and on earth'.".
Mark 16:17:-
"And these signs will follow those who believe: In My name they will cast out demons; they will speak
with new tongues."
WHY PEOPLE ARE NOT DELIVERED
1. THEY DO NOT REPENT OF THEIR SIN.

1 John 1:8:-
"If we say that we have no sin, we deceive ourselves, and the truth is not in us."
2. THEY FAIL TO CONFESS THEIR SINS, especially adultery, sexual immorality

and deliberate unnecessary abortion.
1 John 1:9:-
"If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness."
James 5:16:-
"Confess your trespasses to one another and pray for one another, that you may be healed."
*James 5:6:-
"You have condemned, you have murdered the just; he does not resist you."
3. THEY FAIL TO FORGIVE

Mark 11:25-26:-
"And whenever you stand praying, if you have anything against anyone, forgive him, that your Father in heaven may also
forgive you your trespasses. But if you do not forgive, neither will your Father in heaven forgive your trespasses."
4. THEY FAIL TO BREAK WITH THE OCCULT

Acts 19:14-19:-
"Also there were seven sons of Sceva, a Jewish chief priest, who did so. And the evil spirit answered and said, 'Jesus I
know, and Paul I know; but who are you? Then the man in whom the evil spirit was leaped on them, overpowered
them, and prevailed against them, so that they fled out of the house naked and wounded, This became known both to all
Jews and Greeks dwelling in Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified. And
many who had believed came confessing and telling their deeds. Also, many of those who had practised magic brought1
The Camel
Method
their books together and burned them in the sight of all." 9
5. THEY DO NOT ACCEPT THEIR POSITION IN CHRIST AND

BE MADE WHOLE THROUGH THE CROSS.
Need to die to self. Need to submit to God and resist the devil. James 4:7:- "Therefore submit to God.
Resist the devil and he will flee from you."
TO KEEP OUR DELIVERANCE WE MUST:

1. Totally yield to Jesus Christ in every area of our life, making Him Lord of every area.
2. Be always filled with the Holy Spirit .
3. Believe and live by the Word of God.
4. Put on the full armour of God.

Ephesians 6:13-18:-
"Therefore take up the whole armour of God, that you may be able to withstand in the evil day, and having done all, to
stand. Stand therefore, having girded your waist with truth, having put on the breastplate of righteous - having shod your
feet with the preparation of the gospel of peace; above all, taking the shield of faith with which you will be able to
quench all the fiery darts of the wicked one. And take the helmet of salvation, and the sword of the Spirit, which is the
word of God; praying always with all prayer and supplication in the Spirit, being watchful to this end with all
perseverance and supplication for all the saints..."
5. Fellowship with Christians.
6. Have the right relationship with people.
7. Make Jesus the centre of every part of our lives.

After people have been prayed for to be delivered, they may need further ministry and counsel in order to retain and
complete their deliverance. It is vital that they be encouraged to read the Word of God, to pray regularly and to lead a
life pleasing to God. We need to daily yield our life to God, laying down our lives for Jesus Christ, seeking His face,
reading the Word of God and being filled with the Holy Spirit.
The Camel 1
Method 9
METHODS OF
DELIVERANCE
1. We can use our prayer language, i.e. gift of tongues.
2. We can use the Word of God. We should be prepared to quote such Scriptures as John
3:16 and other Scriptures to encourage the believer and take our stand against the demonic
power.
3. Anoint with oil.
4. Praise God. When we praise God from our hearts, a tremendous anointing always falls
upon us.
5. Use authority of the Word of God to command the spirit.
6. Know the anointing of the Holy Spirit.
7. Listen to what the Holy Spirit is telling us as to how we should pray.
8. We should minister God's acceptance to a person.

Ephesians 1 :6:—
"to the praise of the glory of His grace, by which He has made us accepted in the Beloved."
9. Sometimes fasting is required.
10. It is good to breathe in the Holy Spirit and breathe out the spirit of affliction.
11. There must be a renouncing of sin and unbelief.
12. We can call on the name of Jesus.

Acts 2:2 1 :-
"...whoever calls on the name of the Lord shall be saved (delivered)."
13. We can agree, and bind and loose the spirits.

Matthew 18: 18- 19:—
"Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be
loosed in heaven. Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done
for them by My Father in heaven."
14. We should invoke the protection of the power of the blood of the Lord Jesus
Christ. Use the blood Scriptures (following).
15. The person must assert their will.

Be always aware of the necessity to ensure that the principal demon has left. The person being delivered will know
whether they are fully set free. If the demons seek
toThe Camel
return to the person after deliverance, remind the person James 4:7:— 1
Method 9
"Therefore submit to God. Resist the devil and he will flee from you."
PRACTICAL
1. Ask everybody to stand and say the words, "I plead the protection of the blood of Jesus
Christ."
Everyone then say out loud together the following:
THE BLOOD SCRIPTURES

Psalm 107:2:-
"Let the redeemed of the LORD say so, whom He hath redeemed from the hand of the enemy."
Ephesians 1: 7:-
"In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace."
THROUGH THE BLOOD OF JESUS I AM REDEEMED OUT OF THE HAND OF THE DEVIL. THROUGH
THE BLOOD OF JESUS ALL MY SINS ARE FORGIVEN.
1 John 1:7:-
"But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His
Son cleanses us from all sin."
THE BLOOD OF JESUS CHRIST, GOD'S SON, IS CLEANSING ME NOW AND CONTINUALLY FROM
ALL SIN.
Romans 5:9:-
"Much more then, having now been justified by His blood, we shall be saved from wrath through Him."
THROUGH THE BLOOD OF JESUS I AM JUSTIFIED, MADE RIGHTEOUS, JUST AS THOUGH I HAD NEVER
SINNED.
Hebrews 13:12:-
"Therefore Jesus also, that He might sanctify the people with His own blood, suffered outside the gate."
THROUGH THE BLOOD OF JESUS I AM SANCTIFIED, MADE HOLY, SET APART TO GOD.
1 Corinthians 6:19&20:-
"Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God,
and you are not your own?"
The BODY
MY Camel IS A TEMPLE OF THE HOLY SPIRIT.I AM RE DEEMED, CLEANSED, SANCTIFIED BY THE 1
Method OF JESUS. THEREFORE THE DEVIL HAS NO MORE PLACE IN ME AND NO MORE POWER
BLOOD 9
OVER ME.
THROUGH THE BLOOD OF JESUS I OVERCOME SATAN BY THE BLOOD OF THE LAMB AND THE
WORD OF MY TESTIMONY.
(1 Revelation 12:11)
Remember... To be
delivered:
(1) Confess the spirit in the name of Jesus.
(2) Renounce the spirit in the name of Jesus.
(3) Forgive others.
(4) Call on the name of Jesus.
Invite everyone to be seated.
2. OCCULT
(a) Everybody should have already been through the Occult Checklist (Appendix 1 and 2,
pages 66-69) and ticked anything that they have been involved in relating to the occult,
non-Christian religions, or cults.
(b) Ask those who have been in the occult to come forward and ask others to stand with
them in order to pray for them.
(c) Those seeking deliverance from the occult should say the prayer in regard to the occult
(see prayer 1, following).
(d) The people praying and standing with those being prayed for should command the
demons to go.
3. SOULISH TIES
(a) Ask those to come forward who know that they still have soulish ties, that is they sense
there is still some tie between them and some other person with whom they have had a
previous relationship. This includes cases where men or women still feel under the
domination of their mother or father.
(b) Ask others to stand with them to pray for them.
(c) Pray the general prayer for deliverance from soul ties (see prayer 2, following).
(d) Get the people who are standing with those who need deliverance to cut the soulish
ties around the people. Show them how to do this with a motion across the front of the
body and across the head.
(e) The people praying with those needing deliverance should command the demons to go.
4. INNER VOWS
(a) Ask those who know that they have made inner vows from which they need release to
come forward and ask others to stand with them to pray for them again.
(b) Say the prayer and get the people to renounce those inner vows and as they do, expect
deliverance (see prayer 3, following).
(c) Those praying with the persons coming forward should command the demons to go.
The Camel 1
5. PRONOUNCEMENTS AND CURSES
Method 9
(a) Ask those who feel that they have had pronouncements or curses placed upon them to
stand and get somebody to stand with them to pray for them.
(b) Say the prayer against pronouncement and curses (see prayer 4, following).
(c) The people standing with the persons being prayed for should command the
demons to go.
6. DELIVERANCE FROM DEMONS

(a) Now ask everyone who feels they need deliverance to come forward, that is if they
have something driving, compelling and tormenting them. Get others to stand with them
to pray for them. Then say final prayer (see prayer 5, following).
(b) The people standing with those who are being prayed for should command the demons
to go.
PRAYERS
1 . PRAYER IN REGARD TO THE OCCULT

"Lord Jesus Christ, I confess You are the only Son of God, that You died on the Cross for my sins and rose again. In
Your name I now renounce all contact with the occult and in particular I renounce the following involvements in the
occult I receive
Your forgiveness. Thank You Heavenly Father for delivering me in the name of Your Son, Jesus Christ."
2. PRAYER FOR DELIVERANCE FROM SOUL TIES:

"Dear Heavenly Father, as I come to You in the name of Jesus Christ in the authority that is in that name, I break every
soul tie affecting my body, soul or spirit, which has existed between myself and (name the individual). In the name of
Jesus Christ, I specifically speak to every demonic power that has taken advantage of that link and I tell it that it has no
rights here and it must leave now without going into any other member of my family. Thank You Lord Jesus that through
Your shed blood and through Your wonderful name, I am able to be absolutely free. Thank You Lord."
3. PRAYER AGAINST INNER VOWS:

"In the name of Jesus Christ, I specifically renounce all vows which I have made, knowingly or unknowingly, against
myself. I specifically renounce (name those vows which you have made and which you know to be wrong). I ask You to
totally cleanse me and set me free from the results of those vows and I thank You for doing it."
4. PRAYER AGAINST PRONOUNCEMENTS AND CURSES:

"Lord Jesus Christ, I confess You are the Son of God and that You died on the Cross for my sins and rose again. On the
cross You took every curse and became a curse for me. I honour my mother and father and forgive them and renounce
their sins. I confess my own sins and the sins of my ancestors and I ask Your forgiveness. I forgive others. I forgive them
as You forgave me. I forgive myself. Please forgive me, Father, for blaming You for what others may have done to me. I
specifically renounce all curses that have been placed upon my life through the words of those who have abused and
damaged me. I forgive them and ask You, Lord, to release me from their
The Camel
consequences. 1
I now release myself and those under me from any curse. I declare myself released, I claim it and I thank
Method 9
You Lord".
Through the sacrifice of Jesus Christ on the Cross, I have been redeemed from the curse of the law and I have entered
into the blessing of Abraham whom God blessed in all things. Thank You Father God."
5. PRAYER FOR DELIVERANCE FROM DEMONS

Dear Heavenly father, I come to You in the name of Jesus Christ. I thank You Lord for Your love for me, I confess that
Jesus Christ is my Lord and my Saviour and that He died on the Cross and rose again from the dead.
I believe that through the blood of Jesus Christ I have been redeemed from the hand of the devil. I believe that through
the blood of Jesus Christ all my sins have been forgiven. I believe that through the blood of Jesus Christ I have been
sanctified, made holy to God. I believe that through the blood of Jesus Christ I have been justified just as if I had never
sinned.
I now confess all my sins. I confess that in my own strength I have been unable to defeat the attacks of the enemy. I
specifically renounce the following sexual sins confess I have been wrong. I renounce all pleasure connected with these
sins. I now turn from my sin. I ask You, Father, to forgive me all that is past and give me discernment when the
temptation arises and the strength to resist it. I ask You to heal my memories and to heal the hurts and forgive me in
Jesus name.
I also specifically renounce any other sins such as rejection, unforgiveness. I especially forgive the following persons I
specifically honour my parents and I forgive them. I renounce my own sins and the sins of my ancestors in the name of
Jesus Christ. I especially renounce all idolatry, witchcraft and everything of the occult and all the hidden things of
darkness. I call upon You, Lord Jesus, to set me free from every demonic power that has affected me.
Lord, I now renounce Satan and all his works. I hate his demons. I count them my enemies in the name of Jesus. I
loose myself from every dark spirit, from every evil influence, from every satanic bondage, from any spirit in me
that is not the Spirit of God. I command all such spirits to leave me now in the name of Jesus.
I call upon You, Lord Jesus, to set me free from every demonic power that has affected me. In the name of Jesus Christ,
Risen Saviour, I command every demonic power that has lived within me or oppressed me to leave me now in the name
of Jesus Christ. I declare that I am a child of the Living God and that Satan has no right to inhabit any part of me or to
oppress me. I thank You Lord Jesus and I give You the glory. Amen."
CONTINUING WITH THE LORD

1. Pray that the Holy Spirit will fill every area of the person's life.
2. Give as much love and encouragement as is necessary and the person can receive.
3. Assure the person that where deliverance has taken place, they need not fear the enemy if
they walk properly with God.
4. Encourage the person to:
(a) Be continuously filled with the Holy Spirit.
(b) Read the Word of God daily.
(c) Wear the armour of God at all times.
(d) Be on their guard against the enemy's counter attacks.
The Camel 1
(e) Be in good fellowship with other Christians.
Method 9
(f) Walk continuously in forgiveness.
(g) Praise God in all circumstances.
(h) Keep the right company.
5. Encourage people to:
(a) Be fully rehabilitated in their emotional responses
(b) Present themselves properly, e.g. in dress
(c) Continue to re-learn right relationships with others.
(d) Avoid long-term dependency on others.
6. (a) Acknowledge the truth of Ephesians 1:6, i.e. we are accepted in the Beloved.
(b) Break free from any feeling of being cursed or being an abuse victim.
7. Walk in the power of the Holy Spirit, i.e. in the fruit of the Holy Spirit: love, joy, peace,
long-suffering, gentleness, goodness, faithfulness, meekness and temperance.
Close in prayer
The Camel 2
Method 0
POWER EVANGELISM:LEARNING TO DEPEND ON THE

HOLY SPIRIT, HIS HEALING, HIS GIFTS, & HIS POWER
TO FOLLOW THE PATTERN OF JESUS’ KINGDOM MINISTRY
Gary S. Greig, Ph.D. Catherine
B. Greig, M.A.
University Prayer Network
Kingdom Training Network
February, 2003
* Following the Pattern of Jesus’ Kingdom Ministry .........................i

I. A Testimony of Hearing God’s Voice in an Academic Setting .....1
II. Old Testament Foundations ..................................................................2
• Abraham Listened and Obeyed..........................................................................................................2
• Solomon Had a Listening Heart.........................................................................................................3
• Proverbs 2: True Wisdom Comes from Asking God........................................................................4
• The Old Testament Model of Teaching and Training........................................................................4
• The Corporate, National Application of the Parent-Child Teaching Model.......................................5
• The “Sons of the Prophets” and Their Training Schools of Prophetic Ministry................................6
• Deborah as a “Mother in Israel”........................................................................................................7
III. Intertestamental Jewish and Rabbinic Training and Teaching.....8
• Training in Word and Deed According to the Old Testament Parent-Child Model..............................8
IV. The New Testament Evidence ...............................................................9
• God’s Spirit as Primary Teacher........................................................................................................9
• The Parent-Child Model of Teaching and Discipleship in the New Testament................................10
• Jesus Consciously Listened to and Depended on God the Father....................................................11
• Jesus’ Kingdom Message and Kingdom Ministry: Preaching and Healing......................................12
• Kingdom’s in Conflict......................................................................................................................12
• Jesus Trained the Disciples to Depend on God’s Spirit and to Preach and Heal...............................15
• Jesus Commanded the Apostles to Train All God’s People in the Early Church to Depend
on God’s Spirit and to Preach and Heal...........................................................................................16
V. Jesus is Our Model in Everything .....................................................19

• Jesus Saw the Father and Heard His Voice.........................................................................................19
• Learning and Teaching Others to Hear God’s Voice.......................................................................19
• Faith-Picturing to Practice the Lord’s Presence.............................................................................20
VI. Conclusions ................................................................................................................20
• Bibliography of Training Tools.......................................................................................................21
VII. Appendices ..................................................................................................................22
• Healing Prayer Training Outline.....................................................................................................22
• Small Group Exercise 1—Practicing Hearing God’s Voice.............................................................24
• Small Group Exercise 2—Blocks to Hearing God’s Voice..............................................................26
• Small Group Exercise 3—Practicing the Presence of God.............................................................28
• Annotated Bibliography.......................................................................................................................30
Section 1: Power Evangelism............................................................................................................30
Section 2: Healing and Demonic Deliverance...................................................................................31
The Camel
Section 3: General Spiritual Warfare................................................................................................34 2
Method 0
Section 4: Strategic Level Spiritual Warfare......................................................................................35
POWER EVANGELISM:LEARNING TO DEPEND ON THE HOLY SPIRIT, HIS HEALING,
The Camel HIS GIFTS, & HIS POWER 2
Method 0
Gary S. Greig, Ph.D.
Catherine B. Greig, M.A.
February, 2003
(Parts of this outline are adapted from Gary S. Greig and Kevin N. Springer, The Kingdom and the Power, Ventura, CA: Regal
Books, 1993; and from John Wimber and Kevin Springer, Power Evangelism, San Francisco: Harper & Row, 1986, and id.,
Power Healing, San Francisco: Harper and Row, 1987.)
• Jesus commissioned us to heal the sick just as He commissioned us to evangelize the lost and make disciples:
Matt . 28:18-20 Then Jesus came to them and said, "All authority in heaven and on earth has been given to me.
Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the
Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the
very end of the age."
A. What did Jesus command His disciples to do?
Matt. 10:7-8 As you go, preach this message: `The kingdom of heaven is near. Heal the sick, raise the dead,
cleanse those who have leprosy, drive out demons. Freely you have received, freely give.
Luke 9:1-2 When Jesus had called the Twelve together, he gave them power and authority to drive out all
demons and to cure diseases, and he sent them out to preach the kingdom of God and to heal the sick.
John 14:12 I tell you the truth, anyone who has faith in me will do the miraculous works I have been
doing. He will do even greater miraculous works than these, because I am going to the Father.
• God wants an army of believers trained to evangelize the lost and heal the sick in the power and gifts of
His Spirit to bring in the end-time Harvest of souls into His Kingdom:
Eph. 4:11-12 It was he who gave some to be apostles, some to be prophets, some to be evangelists, and some to be
pastors and teachers, to prepare God's people for works of service, so that the body of Christ may be built up.
• The theater of operation: Kingdoms in Conflict overview (See below, page 12ff.)
• The importance of Hearing God’s voice in getting trained in the Spirit:
a. Rom 4:11—Abraham “is the father of all who believe”; Abraham listened and obeyed (Gen. 12-25)
Gen. 20:7 “he is a prophet, and he will pray for you”—all prophets in ancient Israel were also intercessors.
b. James 5:15—the “prayer of faith” is the prayer you hear from God to pray over someone
James 5:13-18 Is any one of you in trouble? He should pray. Is anyone happy? Let him sing songs of praise.
(14) Is any one of you sick? He should call the elders of the church to pray over him and anoint him with oil
in the name of the Lord. (15) And the prayer offered in faith will make the sick person well; the Lord will
raise him up. If he has sinned, he will be forgiven. (16) Therefore confess your sins to each other and pray for
each other so that you may be healed. The prayer of a righteous man is powerful and effective. (17) Elijah
was a man just like us. He prayed earnestly that it would not rain, and it did not rain on the land for three
and a half years. (18) Again he prayed, and the heavens gave rain, and the earth produced its crops.
1Kgs. 18:1 After a long time, in the third year, the word of the LORD came to Elijah: "Go and present
yourself to Ahab, and I will send rain on the land."
1Kgs. 18:41-44 And Elijah said to Ahab, "Go, eat and drink, for there is the sound of a heavy rain." (42) So
Ahab went off to eat and drink, but Elijah climbed to the top of Carmel, bent down to the ground and put
his face between his knees. (43) "Go and look toward the sea," he told his servant. And he went up and
looked. "There is nothing there," he said. Seven times Elijah said, "Go back." The seventh time the servant
reported, "A cloud as small as a man's hand is rising from the sea." So Elijah said, "Go and tell Ahab,
The Camel 2
Method
`Hitch up your chariot and go down before the rain stops you.’” 0
1
The Camel 2
Method POWER EVANGELISM:LEARNING TO DEPEND ON THE HOLY SPIRIT, HIS0
HEALING, HIS GIFTS, & HIS POWER
Gary S. Greig, Ph.D. Catherine
B. Greig, M.A.
February, 2003
(Parts of this outline are adapted from Gary S. Greig and Kevin N. Springer, The Kingdom and the Power,
Ventura, CA: Regal Books, 1993; and from John Wimber and Kevin Springer, Power Evangelism, San
Francisco: Harper & Row, 1986, and id., Power Healing, San Francisco: Harper and Row, 1987.)
I. A Testimony of Hearing God’s Voice in an Academic Setting (Dr. Gary S. Greig,

The University Prayer Network)
The way that I made it through my undergraduate and graduate school degree programs was through continual
prayer and conscious dependence on the Lord—praying for wisdom and understanding in all my studies. I
finished a B.A. degree at the Hebrew University in Jerusalem, Israel, in 1983 and a Ph.D. in Near Eastern
Languages and Civilizations from the University of Chicago in 1990. All my studies at the Hebrew University
were in Modern Hebrew, which I had to learn before entering my course of study there. When I told my academic
advisor, Aviva Rosen, an older Israeli woman, that I had no family in Israel and had just had a summer to study
modern Hebrew before entering the classroom where all my lectures would be in Hebrew, she exclaimed in
Hebrew “My God!” And I thought, “Yes Lord, only you, God, can help me do this and succeed!” I had received
prophetic words before traveling to Israel that the Lord would be with me and give me success, and I leaned hard
on those prophetic promises in my prayers.
In my department of the University of Chicago, doctoral course-work and dissertation research normally took
doctoral students ten years to complete, but I was able to complete the necessary course-work and research in seven
years between 1983 and 1990. I say this not to praise myself. I was an average-to-above-average student all my
life. I say this to demonstrate how the power of prayer and conscious dependence on God’s Spirit for all
knowledge and wisdom can and should transform a Christian’s study in traditional academic degree-work,
including seminary and Bible college degree-work.
Countless times, I remember praying and asking the Lord for wisdom in what I was studying, and He would
prompt me to look in a certain book or journal, or He would let me stumble across the exact information I needed.
Once a ruthless graduate student instructor at the University of Chicago, teaching a course in Old Egyptian (the oldest
and most difficult form of ancient Egyptian), gave the class an impossible assignment to translate a very difficult Old
Egyptian hieroglyphic inscription without giving us the normal references to journal articles analyzing the text. We
had two days to translate the text into English and our grades (and chances for university scholarships) were
depending on it. Well, my knee-jerk reaction was to pray and cry out to God for mercy in the research archives
(library) of the U of C’s Oriental Institute! As I was doing so the Lord seemed to point to one volume of the
Journal of Egyptian Archaeology among about 100 similar volumes. The quiet prompting of the Holy Spirit was
persistent, “Look at that volume!” I picked out the volume, which had perhaps 200 pages of articles, and the first
page I opened to was an article analyzing and translating the very Old Egyptian hieroglyphic text that we had been
assigned in the class!
Needless to say, I was thanking the Lord as I shared the information with my class-mates, who were not Christians
but among whom the Lord got the glory! As a result we were all ready for the next class, though our instructor had
no idea how we were all so well-prepared to translate and discuss the text!
204
205
Experiences like this taught me what the Old Testament means when it says, “The fear of the Lord is the beginning of
wisdom, and knowing the Holy One is understanding” (Prov.
9:10). The Lord already knows all there is to know. That is why Scripture calls Him the “Spirit of Truth” who will
“guide you into all truth” (John 16:13; cf. John 14:17; 15:26; 1 John 4:6). We fail to honor the Lord, the Spirit of
Truth, when we do not seek Him for all knowledge and understanding that we wish to acquire. The sin of the
Garden was that Adam and Eve impatiently grabbed for the fruit of the tree of the knowledge of good and evil
without calling on or waiting for the Lord (Gen 3:6). They made it happen by themselves without consciously
waiting for or depending on the Lord. And this is what happens in every classroom where Christian leaders in
universities, colleges, seminaries, and Bible colleges—even with the best of intentions—try to figure it out for
themselves, just them and their “gray matter,” apart from consciously depending on and asking the Holy Spirit to
guide them into all truth.
The Old and New Testaments present all teaching, education, and ministry preparation as a process of depending on
God’s Spirit within a framework of mentoring modeled after the nuclear family.
II. OLD TESTAMENT FOUNDATIONS
A. Abraham Listened and Obeyed . In Romans 4:16 Paul says that Abraham is the
father of our faith. From a simple perusal of Genesis 12-25, it is clear that Abraham’s
faith-walk was characterized by listening to and depending on the Lord's voice and
then obeying God, even in cases where the consequences were uncertain,
intimidating, and painful:
Gen. 12:1, 4 The LORD had said to Abram, “Leave your country, your people and your father's household
and go to the land I will show you.” . . . So Abram left, as the LORD had told him.
Gen. 15:4-6 Then the word of the LORD came to him: “This man will not be your heir, but a son coming
from your own body will be your heir. . . . Look up at the heavens and count the stars --if indeed you
can count them. . . . So shall your offspring be” . . . Abram believed the LORD, and he credited it to
him as righteousness.
Gen. 15:9-10 So the LORD said to him, “Bring me a heifer, a goat and a ram, each three years old, along
with a dove and a young pigeon.” Abram brought all these to him.
Gen 17:9-11, 23 Then God said to Abraham, "As for you, you must keep my covenant, you and your
descendants after you for the generations to come. . . . Every male among you shall be circumcised. . . . On
that very day Abraham took his son Ishmael and all those born in his household or bought with his money,
every male in his household, and circumcised them, as God told him.
Gen. 21:9-14 But Sarah saw that the son whom Hagar the Egyptian had borne to Abraham was mocking,
and she said to Abraham, “Get rid of that slave woman and her son, for that slave woman's son will never
share in the inheritance with my son Isaac.” The matter distressed Abraham greatly because it concerned
his son. But God said to him, “Do not be so distressed about the boy and your maidservant.
Listen to whatever Sarah tells you, because it is through Isaac that your offspring will be reckoned.” . . .
Early the next morning Abraham took some food and a skin of water and gave them to Hagar. He set them
on her shoulders and then sent her off with the boy.
Gen. 22:2-3 Then God said, “Take your son, your only son, Isaac, whom you love, and go to the region of
Moriah. Sacrifice him there as a burnt offering on one of the mountains I will tell you about." Early the
205
206
next morning Abraham got up and saddled his donkey. He took with him two of his servants and his son
Isaac. When he had cut enough wood for the burnt offering, he set out for the place God had told him
about.
1. Since Abraham is the model of the faith about which we are forming teaching,
doctrine, theology and ministry practice, this pattern of listening to and
obeying God’s voice should be the foundational model for the development of
all doctrine and theology in the Church. It should also be the foundation of all
Christian education and all training in theology and ministry preparation.
B. Solomon Had a Listening Heart . Solomon was remembered for his unusual
knowledge and wisdom (1 Kgs 4:29-34):
1 Kings 4:29-30, 34 God gave Solomon wisdom and very great insight, and a breadth of understanding
as measureless as the sand on the seashore. Solomon's wisdom was greater than the wisdom of all the
men of the East, and greater than all the wisdom of Egypt. . . . Men of all nations came to listen to
Solomon's wisdom, sent by all the kings of the world, who had heard of his wisdom.
1. The Queen of Sheba came thousands of miles to investigate Solomon's

wisdom, according to 1 Kgs 10:1-9.
2. What we need to note about Solomon’s wisdom is that it came from a “listening
heart.” The Hebrew phrase (pronounced lev shomea) in 1 Kings 3:9 is
1
literally to be translated “listening heart,” and it is described three verses later with the Hebrew
phrase (pronounced lev hakham
venavon) “a wise and discerning heart.”
1 Kings 3:9-12 “So give your servant a listening heart to govern your people and to distinguish between
right and wrong. For who is able to govern this great people of yours.” . . . So God said to him, . . . “I
will do what you have asked. I will give you a wise and discerning heart, so that there will never have
been anyone like you, nor will there ever be.”
3. What is clear from this passage is that the special anointing of wisdom from
God's Spirit that was bestowed on Solomon consisted of a heart that listened to
God’s voice and received the wisdom needed for the moment.
a. Solomon demonstrated the wisdom God gave him in the case of the two
prostitutes in I Kings 3:16-28. Two aspects of the supernatural wisdom that
God gave him are illustrated in the case. First ethical, righteous insight—
what is right before the Lord—is illustrated in the case. Secondly
shrewdness and skillful insight—how to find out whose baby it was—are
illustrated in Solomon’s response to the prostitutes.
1
S. J. DeVries, 1 Kings (Word Biblical Commentary, vol. 12; Waco, TX: 1985), p. 46, note 9a-a
4. Thus, wisdom, and along with it, pure doctrine and sound theology, are an
issue of the heart, not just the mind—a “listening heart” that looks for and listens
to the voice of God’s Spirit to lead one into all truth.
C. Proverbs 2: True Wisdom Comes from Asking God . The same principle seen
206
207
in the historical narratives of Abraham and Solomon is seen in the didactic wisdom
literature of the Old Testament. Proverbs chapter 2 establishes the same foundational
principle of wisdom in the book of Proverbs and in the corpus of Hebrew wisdom
literature (Job, Psalms, Proverbs, Ecclesiastes, Song of Songs). Proverbs 2 shows that
wisdom comes from asking the Lord for wisdom and consciously listening to His
voice:
Prov. 2:3-10 If you call out for insight and cry aloud for understanding, . . . then you will understand the
fear of the Lord and find the knowledge of God. For the Lord gives wisdom, and from his mouth come
knowledge and understanding. . . . Then you will understand what is right and just and fair --every
good path. For wisdom will enter your heart.
1. This passage makes clear that wisdom comes from asking the Lord for it. The
Hebrew phrase (pronounced da’at elohim) “knowledge of
God” refers to intimate interaction with God.
a. The Hebrew noun “knowledge” refers to intimate knowledge, since it

comes from the same root as the verb “to know” which includes the
connotations to “know by experience”2 (Josh 23:14; Hos. 13:4; 9:7; Isa 9:8; Ps.
14:4; Job 20:20) and “to know sexually”3 (Gen 4:1, 17, 25; 24:16; 38:26; etc).
Proverbs 2:3-10 shows that this kind of “knowledge of God” includes calling
out to Him for insight and understanding.
2. The passage clearly shows that it is the spontaneity of hearing God's voice
and intimate relationship with God that causes true wisdom and knowledge to
enter one's heart.
D. This pattern of calling out to the Lord for wisdom and knowledge and then listening
to His voice provides the foundation for all biblical models of teaching and training
which will be touched on below, especially the foundational parent-child teaching
model.
E. The Old Testament Model of Teaching and Training . In the Old Testament
teaching, mentoring, and discipleship followed a pattern of teachers and students
consciously listening to and depending on the Lord and a pattern of parents teaching
their children. These patterns of teaching & training were marked by parental authority
trust and respect.
1. The OT model of teaching and training is based on the 5th commandment of the
Ten Commandments, “Honor your father and your mother so that you may live
long in the land.” (Exo. 20: 12; Deut. 5:16). 4 And it is practically worked out in
Deut. 6:4- 7:
2
F. Brown, S. R. Driver, and C. A. Briggs, A Hebrew and English Lexicon of the Old Testament (Oxford: The
Clarendon Press, 1951), p. 393, meaning 1e.
3
Ibid., p. 394, meaning 3.
4
J. Gamberoni, “Das Elterngebot im Alten Testament,” Biblische Zeitschrift 8 (1964), pp. 175-184.
207
208
Deut. 6:4-7 Hear, O Israel: The LORD our God, the LORD is one. Love the LORD your God with all
your heart and with all your soul and with all your strength. These commandments that I give you
today are to be upon your hearts. Impress them on your children. Talk about them when you sit at
home and when you walk along the road, when you lie down and when you get up.
a. The parent-child teaching model communicates both authority and intimacy.
2. The Ten Commandments in Exodus 20 and Deuteronomy 5 are the foundation and
a sort of table of contents to all covenant law in the OT.5 The Ten Commandments
are still in force in the new covenant according to Rom. 13:8-9.
3. The 5th Commandment is recognized by OT scholars to represent parental

authority as the pattern for all human authority under God6—religious authority,
educational authority, civil authority, and state authority.
a. The laws of Deuteronomy are arranged topically according to the order of

topics in the Ten Commandments in Deuteronomy 5, which acts as a sort of
Table of Contents to the laws in Deuteronomy. 7
b. In the spread of legal topics covered in Deuteronomy, laws about religious,

civil, and state authority in Deut. 17-18 fall under the category of the 5th
commandment to honor father and mother. 8 Deut. 17-18 covers the authority of
judges, priests, kings, and prophets.
c. The image of father and mother, then, was the model of human authority in
ancient Israel and in Scripture, and this parental model forms the basis of
parent-child educational and training patterns in the Old and New
Testaments.
4. The Corporate, National Application of the Parent-Child Teaching

Model. Against this background, Prov. 1:8’s command about the teaching and
instructions of fathers and mothers takes on more significance (Prov. 1:8 is also
mirrored by similar statements in Prov. 6:20; 23:22; 30:17; 31:1; Exo. 21:17;
Lev. 19:3; 20:9; Deut. 27:16; Ezek. 22:7):
Prov. 1:8 Listen, my son, to your father's instruction and do not forsake your mother's teaching.
5
A. E. Hill and J. H. Walton, A Survey of the Old Testament (Grand Rapids: Zondervan, 1991), pp. 116-117;
G. E. Mendenhall, The Tenth Generation (Baltimore: Johns Hopkins University Press, 1973), p. 200; J. I.
Durham, Exodus (Word Biblical Commentary, vol. 3; Waco: Word, 1987), pp. 299, 336-337; M. Weinfeld,
Deuteronomy 1-11 (The Anchor Bible, vol. 5; New York: DoubleDay, 1991), pp. 246, 250, 257.
6
Hill and Walton, Survey of the Old Testament, p. 147; Durham, Exodus, p. 290; cf. Weinfeld, Deuteronomy, p.
311.
208
209
7
Hill and Walton, Survey of the Old Testament, pp. 145-148; S. Kaufman, “The Structure of the Deuteronomic
Law,” Maarav 1-2 (1978-79), pp. 105-158; J. Walton, “Deuteronomy: An Exposition of the Spirit of the Law,”
Grace Theological Journal 8 (1987), pp. 213-225.
8
Hill and Walton, Survey of the Old Testament, pp. 147-148.
209
210
a. Most of us have read this as just applying to individual families, but that is
not the only way it was understood in ancient Israel.
b. The book of Proverbs and all OT Wisdom Literature (Job, Psalms,

Proverbs, Ecclesiastes) were written to train not only individual families in
ancient Israel but also to train the nation and its leaders as a whole.
1. Prov. 25:1 says the scribes of King Hezekiah’s court copied and
compiled certain proverbs of Solomon—these proverbs were considered
relevant to the royal court where Israel’s leaders were trained. Eccles.
12:9-10 adds to this picture that teaching the nation’s leaders was part of
the purpose of compiling and copyingWisdom Literature in the royal
court.
c. Therefore Prov. 1:8’s command about listening to parents’ teaching and

instruction applied not just to individual families but also to the nation as a
whole and national leaders. After all, the nation came from one family—
Abraham’s family.
d. The nation as a whole was to listen to spiritual leaders whom God raised up
among them; they were to listen to the instruction of spiritual fathers in the
faith and not to forsake the teaching of spiritual mothers in the faith.
1. Some spiritual father figures—Moses, Aaron, Joshua, Gideon, David,

Elijah, Elisha, and all the prophets.
2. Some spiritual mother figures—Miriam (Exo. 15:20; Mic. 6:4), Deborah

(Ju. 4-5), Huldah the prophetess (II Kgs. 22); The “noble wife” of Prov. 31
—Prov. 31:26 “she speaks with wisdom and faithful instruction is on her
tongue.”
e. The “Sons of the Prophets ” made up regional training schools for

prophetic ministry in ancient Israel, where prophetic trainees looked to
senior prophets as spiritual fathers.
1. Training in prophetic ministry is found throughout the Hebrew Bible, and

all OT scholars recognize this. 9 The prophets had disciples who were
mentored and trained by them. Isaiah 8:16 mentions “my disciples.”
2. The name ‘sons of the prophets’ is used of these groups of disciples in

the Hebrew Bible (II Kgs. 2;3, 5, 7, 15; 4:1, 38; 5:22; 6:1; 9:1).
210
211
9
R. R. Wilson, Prophecy and Society in Ancient Israel (Philadelphia: Fortress Press, 1980), p. 141; M. Cogan and
H. Tadmor, II Kings (The Anchor Bible, vol. 11; New York: DoubleDay, 1988), p. 31, n. 3;
211
212
a. Elisha prayed for and helped his servant to see in the Spirit in II
Kings 6:16-17, just like Elijah mentored and trained Elisha as his
disciple
(I Kgs. 19:16-21).
b. It is clear from such passages that these groups of ‘the sons of the
prophets’ were under the general supervision of a senior prophet. They
often lived with and ate with the senior prophet. And it is clear from
such passages as II Kgs. 6:1-7 (and II Kgs. 4:38; 9:1) that a senior
prophet like Elisha supervised, mentored, and trained these groups of
less experienced prophets.
II Kgs. 6:1-7 The sons of the prophets said to Elisha, "Look, the place where we meet
with you is too small for us. Let us go to the Jordan, where each of us can get a pole;
and let us build a place there for us to live." And he said, "Go." Then one of them said,
"Won't you please come with your servants?" "I will," Elisha replied. And he went
with them. They went to the Jordan and began to cut down trees. As one of them was
cutting down a tree, the iron axhead fell into the water. "Oh, my lord," he cried out,
"it was borrowed!" The man of God asked, "Where did it fall?" When he showed him
the place, Elisha cut a stick and threw it there, and made the iron float. "Lift it out,"
he said. Then the man reached out his hand and took it.
c. The prophet Amos even goes out of his way in Amos 7:14 to make it
clear that he did not come up in such schools of the prophets by saying
“I am not a prophet nor the son of a prophet. Indeed I am a herdsman
..
. and the Lord took me.” In other words, he did not get the “conventional” training most
prophets received among the ‘sons of the prophets.’
3. The senior prophet, who mentored and trained the younger prophets, was
considered to be a spiritual father to those being trained, as II Kings 2:11-
12 makes clear:
II Kgs. 2:11-12 As they were walking along and talking together, suddenly a chariot of fire and
horses of fire appeared and separated the two of them, and Elijah went up to heaven in a
whirlwind. Elisha saw this and cried out, "My father! My father! The chariots and
horsemen of Israel!" And Elisha saw him no more. Then he took hold of his own clothes
and tore them apart.
f. Deborah as a “Mother in Israel. ” The 5th commandment and the

corporate, national application of Prov. 1:8 (and the related passages Prov.
6:20; 23:22; 30:17; 31:1; Exo. 21:17; Lev. 19:3; 20:9; Deut. 27:16; Ezek. 22:7)
explains why Deborah was recognized as a “mother in Israel” (Ju. 5:7). She
was recognized, like the other judges of the period, as a spiritual leader,
judging, teaching, and leading the nation in Judges 4-5.
212
213
Ju. 4:4-8 Deborah, a prophetess, the wife of Lappidoth, was judging Israel at that
time. She held court under the Palm of Deborah between Ramah and Bethel in
the hill country of Ephraim, and the Israelites came to her to have their
disputes
213
214
decided. She sent for Barak son of Abinoam from Kedesh in Naphtali and said
to him, "The LORD, the God of Israel, commands you: `Go, take with you ten
thousand men of Naphtali and Zebulun and lead the way to Mount Tabor. I
will lure Sisera, the commander of Jabin's army, with his chariots and his
troops to the Kishon River and give him into your hands.'" Barak said to her,
"If you go with me, I will go; but if you don't go with me, I won't go."
1. Judges 4-5 gives no evidence whatsoever for the oft-heard claim that
Deborah’s leadership represents an exception or aberration because of lack of
male leadership. (Barak’s timidity comes after her leadership is recognized.)
On the contrary, Deborah is presented by the book of Judges as one of the
model-judges, a godly leader without obvious sin or fault. 10 And God used
Deborah to call a man, Barak, to his place of leadership in Judges 4:6.
a. The account of Deborah is at the beginning of the book of Judges where

accounts of model judges are found. The sequence of accounts of the
judges goes from the model judge, Othniel, in Judges 3 to the end of the
book of Judges containing accounts of judges who sank into various
levels of sin like Samson (powerfully anointed but chasing foreign
women in obvious disobedience to God’s law) in Judges 13-16.11
Deborah’s account is toward the “model-judge” beginning of the book of
Judges.
III. INTERTESTAMENTAL JEWISH

AND RABBINIC TRAINING &
TEACHING
A. Training in Word and Deed According to the OT Parent-child Model.
Intertestamental Jewish and Rabbinic teaching and learning continued OT patterns and
was based on an intimate relationship between teacher and pupil. The teacher’s spoken
word was learned and his example imitated.
1. The very title of Rabbinic Mishnaic tractates like Pirke Avot, “Sayings of the
Fathers,” suggests that the OT parent-child model was central to Rabbinic
training.
2. The Apocryphal book of Ben Sirach (Ecclesiasticus) reflects the views of

intertestamental Judaism on teaching and training. Ben Sirach exhorts the
prospective student to find a wise teacher. The pupil is to "attach" himself to
his teacher (6:34) and virtually live in his house (6:36):
Ben Sirach 6:34, 36 Take your stand in the throng of elders: which of them is wise? Attach yourself to
him. . . . If you see a man of understanding, go to him early, And let your feet wear out his doorstep.
214
215
10
R. G. Boling, Judges (The Anchor Bible, vol. 6a; New York: DoubleDay, 1975), p. 98.
11
R. Dillard and T. Longman, An Introduction to the Old Testament (Grand Rapids, MI: Zondervan, 1994), pp.
125-126; Boling, Judges, pp. 30, 82.
215
216
3. For the Rabbis, teaching Torah (“the Law” referring to revelation written and
oral) was not merely an academic task. All learning was lived out. There was no
separation of head knowledge from practical learning.
a. This is why Rabbi Shammai says, "Make your Torah a fixed duty. Say little
and do much" (Pirke Abot I.15). Their disciples saw "living Torah" in their
teacher's life.
b. Finkelstein gives this example of rabbinic training in word and deed:
So anxious was [Rabbi] Akiba . . . to master . . . the rules of proper behavior that he followed every
action of his teachers with the closest scrutiny and recorded their slightest habits, . . . . On one
occasion he actually followed Joshua into a privy. "And I learned from him three good habits," he said
many years afterward. "How could you be so disrespectful to your teacher?" asked Ben Azzai. "I
12
considered everything part of the Torah and I needed to learn."
B. It is safe to assume that the Old Testament pattern of listening to and depending on
the Lord’s voice was also known in this period. But it is clear that by the time Jesus
interacted with the Jewish religious leaders, the latter had largely neglected the
foundational principle of listening to and depending on the Lord’s voice:
John 5:37-40 And the Father who sent me has himself testified concerning me. You have never heard his
voice nor seen his form, nor does his word dwell in you, for you do not believe the one he sent. You
diligently study the Scriptures because you think that by them you possess eternal life. These are the
Scriptures that testify about me, yet you refuse to come to me to have life.
IV. NEW TESTAMENT EVIDENCE
A. God’s Spirit as Primary Teacher . Unfortunately, the place of the Lord Himself as
primary teacher, seen in the Old Testament patterns above, seems to have been
usurped by human teachers in intertestamental period Judaism, and this required a major
correction in the New Testament in passages like the following:
Matt. 15:7-9 You hypocrites! Isaiah was right when he prophesied about you: “These people honor
me with their lips, but their hearts are far from me. They worship me in vain; their teachings are
but rules taught by men.”
John 5:37-40 And the Father who sent me has himself testified concerning me. You have never heard his
voice nor seen his form, nor does his word dwell in you, for you do not believe the one he sent. You
diligently study the Scriptures because you think that by them you possess eternal life. These are the
Scriptures that testify about me, yet you refuse to come to me to have life.
John 7:17 If anyone chooses to do God's will, he will find out whether my teaching comes from God or
whether I speak on my own.
12
Louis Finkelstein, Akiba (N.Y.: Covici Friede Publishers, 1936), p. 181. See Mishnah tractates B. Berakot
62a; Yer. Berakot 9.8, 14c.
© Copyright 2003 Gary S. Greig

217
John 10:27-28 My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and
they shall never perish; no one can snatch them out of my hand.
1 Cor. 2:13 This is what we speak, not in words taught us by human wisdom but in words taught by the Spirit,
expressing spiritual truths in spiritual words.
1 John 2:27 As for you, the anointing you received from him remains in you, and you do not need anyone
to teach you. But as his anointing teaches you about all things and as that anointing is real, not
counterfeit --just as it has taught you, remain in him.
B. The foundation of Paul's own 'sound doctrine' (1 Tim. 1:10; 2 Tim. 4:3; Tit 1:9; 2:1)
was an encounter with the Spirit of Jesus on the road to Damascus, where his
doctrine about the Messiah was corrected by the Holy Spirit in a space of probably
30 seconds!
1. The heart of the gospel preached by Paul—that faith in Christ alone justified
believers before God—was revelationally received by Paul from the Holy Spirit,
according to Galatians 1:12-2:10. And this revelationally received gospel was also
informed by what was passed down to Paul from other Christians: In 1 Cor.
15:3ff Paul mentions "what I received," and he also mentions the information
about who Christ appeared to in Jerusalem after the resurrection, which he
obviously received from Christian leaders in Jerusalem.
C. According to 1 Jn 2:27 the anointing of the Holy Spirit is to be the core and
foundational source of teaching and doctrine in each believer's life, but obviously this
revelationally based teaching of the Spirit will be supplemented by teaching from
other Christians, as indeed John's letter in 1 John teaches the recipients about
discerning false prophets and demonic teachings.
D. Thus the New Testament strongly emphasizes the same pattern seen in the Old
Testament—the primary place of God and His Spirit as the teacher of every believer,
and the primary place of listening to His voice and depending on His Spirit’s
direction and teaching. Within this context all human-level teaching, mentoring, and
discipleship was to take place in the church. And Jesus’ ministry, based on these
patterns, was to be the model for every believer in the church.
E. The Parent-Child Model of Teaching and Discipleship in the New
Testament . Jesus and the apostles continued to use the Old Testament
parent-child language to describe their relationships with those they taught
and discipled. The term “children” (Greek hyioi literally “sons” denoting
13
“children”) is often used in the New Testament to refer to disciples (Mk.
10:24; John 13:33; 1 Cor. 4:14; 2 Cor. 6:11-13; Gal. 4:19; 1 Thes. 2:7, 11; 1 Tim.
1:2, 18; 2 Tim. 1:2; 2:1; Philemon 10; Heb. 2:11-13; 1 Pet. 5:18; 1 Jn. 2:1, 12, 13,
18, 28; 3:7, 18; 4:4; 5:21; 3 John 4):
Mark 10:24 The disciples were amazed at his words. But Jesus said again, "Children, how hard it is to
enter the kingdom of God!
13
W. Bauer, W. F. Arndt, W. F. Gingrich, and F. W. Danker, A Greek-English Lexicon of the New Testament and
Other Early Christian Literature (Chicago: University of Chicago Press, 1979), p. 833.
218
John 13:33 My children, I will be with you only a little longer. You will look for me, and just as I told
the Jews, so I tell you now: Where I am going, you cannot come.
1 Cor. 4:14 I am not writing this to shame you, but to warn you, as my dear children.
Gal. 4:19 My dear children, for whom I am again in the pains of childbirth until Christ is formed in you. .
..
1 Thes. 2:7 But we were gentle among you, like a mother caring for her little children.
1 Thes. 2:11 For you know that we dealt with each of you as a father deals with his own children.
1Tim. 1:2 To Timothy my true son in the faith: Grace, mercy and peace from God the Father and Christ
Jesus our Lord.
Philem. 10 I appeal to you for my son Onesimus, who became my son while I was in chains.
Heb. 2:11-13 Both the one who makes men holy and those who are made holy are of the same family. So
Jesus is not ashamed to call them brothers. He says, "I will declare your name to my brothers; in the
presence of the congregation I will sing your praises." And again, "I will put my trust in him." And again
he says, "Here am I, and the children God has given me."
1 John 2:1 My dear children, I write this to you so that you will not sin. But if anybody does sin, we have
one who speaks to the Father in our defense—Jesus Christ, the Righteous One.
1 John 5:21 Dear children, keep yourselves from idols.
1. Again, this parent-child relationship between teacher and disciple connotes trust, accountability, authority, and
respect. This is the kind of mentoring relationship that is needed for ministry training and theological
training to be fully biblical.
F. Jesus Consciously Listened to and Depended on God the Father . Jesus

Kingdom message and Kingdom ministry followed the Old Testament
patterns reviewed above. All of Jesus’ life and teaching was based on the
pattern of consciously listening to, watching, and depending on God the
Father:
John 3:34 For the one whom God has sent speaks the words of God, for God gives the Spirit without limit.
John 5:19 Jesus gave them this answer: “I tell you the truth, the Son can do nothing by himself; he can do
only what he sees his Father doing, because whatever the Father does the Son also does.”
John 7:16 Jesus answered, “My teaching is not my own. It comes from him who sent me.”
John 8:28 So Jesus said, “When you have lifted up the Son of Man, then you will know that I am [the
one I claim to be] and that I do nothing on my own but speak just what the Father has taught me.”
John 12:49-50 For I did not speak of my own accord, but the Father who sent me commanded me
what to say and how to say it. I know that his command leads to eternal life. So whatever I say is just
what the Father has told me to say."

219
John 14:10 Don't you believe that I am in the Father, and that the Father is in me? The words I say to
you are not just my own. Rather, it is the Father, living in me, who is doing his work.
G. Jesus’ Kingdom Message and Kingdom Ministry followed the OT patterns

reviewed above. Jesus came bearing the authority of the Kingdom of God in the
power of the Spirit. The Kingdom was the in-breaking of God’s dynamic rule and it
was the center of Jesus’ message (“the good news of the Kingdom of God” Luke
4:43).
H. Kingdom Conflict—We are in a multi-dimensional sin-war
1. Jesus preached the inbreaking of God’s Kingdom against Satan’s Kingdom, and we
would do well to keep it in mind, because all teaching and training and all doctrine
and theology affect and are affected by this Kingdom conflict.
2 . When we receive Jesus and put our faith in Him we are born again as God’s
children (John 1;12-13), we receive His Holy Spirit (Gal. 4:6; Eph. 1:13-14),
and we come into God’s Kingdom (John 3:3, 16; Acts 26:18; Col. 1:12-14).
3. We are then caught up in a war for human souls between the Kingdom of God and
the Kingdom of Satan (Matt. 11:12; 12:28-29; Mk. 1:15, 21-25, 39; John 12:31;
Acts 10:38; Eph. 6:10-18; Col. 1:13-14; Heb. 2:14-15; Jas. 4:7-8; I John 3:8).
4. Satan’s Kingdom is the “The Kingdom of Darkness” (Col. 1:13 “dominion of darkness”)
a . Satan takes advantage of our sinful human nature—“the flesh”—which is already hostile toward
the things of God (Gal. 5:16-17).
1 . He is the “spirit that is now at work (Grk. energein “to work, energize”) in those who are
disobedient” (Eph. 2:2)—Satan and his demons energize our fallen nature to sin.
b. We are caught in the clash of God’s Kingdom advancing against the Kingdom
of Darkness (Matt. 11:12; 12:28), and from Genesis to Revelation, it is a multi-
dimensional sin-war.
4. God’s Kingdom is a “Kingdom of Light” (Col. 1:12)

220
a . Jesus brought a more powerful Kingdom (Matt. 12:28).
b . Jesus declared war on the oppressor (Luke 4:18-19; Acts 10:38).
c. Jesus came to destroy the works of the devil (I John 3:8), to reverse sin and
the results of sin—lies, inner wounds, sickness, bondage, death,
demonization.
d. Jesus defeated Satan:
1. One-on-one in the wilderness temptation (Matt. 4; Luke 4).
2 . Over and over again in the healings (e.g., Luke 4:38-41), in casting out
demons (e.g. Matt. 12:28), in forgiving sins (e.g., Luke 5:19-20), calming
weather (Luke 8:22-25), raising people from the dead (Luke 7:11-17;
John 11:1-44).
3. Through His own death and resurrection (Col. 2:15).
I. Through preaching and healing Jesus proclaimed the good news of God’s
Kingdom, breaking in to free God’s people from the Kingdom of Darkness,
1. Jesus’ message and His ministry were one. Jesus’ preaching and teaching about
God’s Kingdom were regularly accompanied by healing and casting out demons
which demonstrated God’s Kingdom right then.
Matt. 4:23 Jesus went throughout Galilee, teaching in their synagogues, preaching the good news of the
kingdom, and healing every disease and sickness among the people.
Mk. 1:39 So he traveled throughout Galilee, preaching in their synagogues and driving out demons."
Lk. 4:40-43 The people brought to Jesus all who had various kinds of sickness, and laying hands on each
one, he healed them. Moreover, demons came out of many people. . . . They tried to keep him from
leaving them. But he said, 'I must preach the good news of the kingdom of God to other towns also,
because that is why I was sent."
Lk. 5:15 Crowds of people came to hear him and to be healed of their sicknesses."
Lk. 5:17 (Mat. 9:1ff.; Mk. 2:1ff.) He was teaching. . . . And the power of the Lord was
present for him to heal the sick."

221
2. Full references to Jesus’ preaching accompanied by healing & deliverance: Mat.

4:23; 9:35-36; 10:1, 7-8; 11:5; 12:15, 18; 15:30; 19:2 [cf. Mk. 10:1]; 21:14 [cf. Lk.

222
21:37]; Mk. 1: 38-39; 2:2, 11; 3:14-15; 6:12-13; 10:1(cf. Mat. 19:2) Lk. 4:18;
5:17, 24; 6:6-11, 17-18; 7:22; 9:1-2; 10:9, 13; 13:10-13, 22, 32; 14:4, 7ff.; 21:37
[cf. Mat. 21:14]; 16:15-18, 20 Jn. 3:2; 7:14-15, 21-23, 31, 38; 10:25, 32, 38;
12:37, 49; 14:10, 12; Acts 1:1; 2:22; 10:38.
3. Alongside preaching, Jesus’ healing and casting out demons was His primary
means of proclaiming the gospel of God’s Kingdom, and New Testament scholars
around the world have recognized this for decades.
Matt. 12:15-18 Jesus withdrew from that place. Many followed him, and he healed all their sick,
warning them not to tell who he was. This was to fulfill what was spoken through the prophet
Isaiah: "Here is my servant whom I have chosen, the one I love, in whom I delight; I will put my
Spirit on him, and he will proclaim justice to the nations.”
a. R. H. Fuller sees the unity of his message and ministry. He writes, " . . . the miracles of Jesus
are part and parcel of his kerygmatic activity. In fact, the miracles are part of the proclamation
itself, quite as much as the spoken words of Jesus."14
b. F.F. Bruce, the well-known evangelical British New Testament scholar, considered Jesus'
healing ministry an integral part of the message Jesus preached: “While the miracles served
as signs, they were not performed in order to be signs. They were as much a part and parcel
of Jesus's ministry as was his preaching--not. . . seals affixed to the document to certify its
genuiness but an integral element in the very text of the document.”15
c. The German New Testament scholar, Prof. Gerhard Friedrich of Tübingen, points out that the
New Testament concept of preaching the gospel is more than verbally communicating the
rational content of the gospel and that it includes demonstrating the power of the gospel
through healing ministry:
Euaggelizesthai ["to preach the gospel"] is not just speaking and preaching; it is proclamation
with full authority and power. Signs and wonders accompany the evangelical message. They
belong together, for the Word is powerful and effective. The proclamation of the age of grace,
of the rule of God, creates a healthy state in every respect. Bodily disorders are healed and
man's relationship to God is set right (Mt. 4:23; 9:35; 11:5; Lk. 9:6; Acts 8:4-8; 10:36ff.; 14:8-
18; 16:17ff.; Rom. 15:16-20; II Cor. 12:12; Gal. 3:5). Joy reigns where this Word is proclaimed
(Acts 8:8). It brings ["salvation"] (I Cor. 15:1f.). . . Hence, euaggelizesthai ["to preach
14
R.H. Fuller, The Mission and Achievement of Jesus (Chicago: Alec. Allenson, 1954), p. 40; Many New
Testament scholars have noted the revelatory nature of both word and deed in the ministry of Jesus, the
apostles and the Early Church: O. Hofius, in C. Brown, ed., NIDNTT , vol. 2, pp. 632-633; K. Tagawa, Miracles et
évangile (Études d'histoire et de philosophie religieuses, 62; Paris: Presses Universitaires de France, 1966), p. 87
(also see pp. 49-73, espec. pp. 53 and 73); A. Richardson, The Miracle-Stories of the Gospels (London: SCM
Press, 1941), pp. 17, 35-45; H. van der Loos, The Miracles of Jesus (Supplements to Novum Testamentum, vol.
8. Leiden: E. J. Brill, 1965), pp. 220-224, 252, 284-285; C. H. Powell, The Biblical Concept of Power (London:
Epworth Press, 1963), p. 131-139; H. Hendrickx, The Miracle Stories of the Synoptic Gospels (San Francisco:
Harper & Row, 1987), p. 25; B. Klappert, NIDNTT , vol. 3, p. 1108; G. Delling, "Botschaft und Wunder im Wirken
Jesu," in H. Ristow and K. Matthiae, eds., Der historische Jesus und der kerygmatische Christus (Berlin:

223
Evangelische Verlagsanstalt, 1961), p. 393; G. Friedrich, "euaggelizomai," TDNT , vol. 2, p. 720; W. Grundmann,
"dunamis," TDNT , vol. 2, p. 311. 15 F. F. Bruce, The Hard Sayings of Jesus (Downers Grove: InterVarsity Press,
1983), pp. 96-97.

224
the gospel"] is to offer salvation. It is the powerful proclamation the good news, the
impartation of ria ["salvation"]. This would be missed if euaggelizesthai ["to preach the
gospel"] were to take place in human fashion en sophia logou ["(merely) in the wisdom of
words"] (I Cor. 1:17).16
d. Professor Alan Richardson, a British New Testament scholar, affirmed that "The connexion
between healing and salvation . . . . is a characteristic feature of the Gospel tradition. miracles
of healing are, as it were, symbolic demonstrations of God's forgiveness in action."17
e. The Dutch New Testament scholar, H. van der Loos, sees the healing and deliverance
ministry of Jesus as part of Jesus’ proclaiming God’s Kingdom: "As evidential power it
identifies Jesus as the Messiah-King and reveals His divine mission. As militant power it
reveals Jesus as the adversary of all the forces of ruin. For Jesus has come to smash the forces
of disease, sin and death, to dethrone Satan. This dual nature of the power function finds
striking expression in Jesus' important pronouncement: ‘But if I cast out devils by the Spirit
of God, then the Kingdom of God is come unto you," Mt. 12:28, and cf. Lk. 11:20.’18
D. Jesus Trained the Disciples to Depend on God’s Spirit and to Preach &
Heal. Jesus commissioned the disciples to do as He did, specifically to preach and
to heal.
1. Jesus taught the disciples to listen to His voice and depend on him, as they did
His work:
John 10:27-28 My sheep listen to my voice; I know them, and they follow me. I give them eternal life,
and they shall never perish; no one can snatch them out of my hand.
John 15:5 I am the vine; you are the branches. If a man remains in me and I in him, he will
bear much fruit; apart from me you can do nothing.
19
John 14:12-13 I tell you the truth, anyone who believes in me will do the miraculous works that I am
7
doing (ta erga ha ego poio). He will do greater (miraculous works) than these (meizona touton),
because I am going to the Father. And I will do whatever you ask in my name, so that the Father may
be glorified in the Son.
16
G. Friedrich, in G. Kittel, ed., Theological Dictionary of the New Testament [hereafter TDNT ] (Grand Rapids:
Eerdmans, 1964-74), vol. II, p. 720.
17
A. Richardson, The Miracle-Stories of the Gospels(London: SCM Press, 1941), p. 61f.
18
H. van der Loos, The Miracles of Jesus(Supplements to Novum Testamentum, vol. 8. Leiden: E. J. Brill, 1965),
p. 252.
19
The Greek term, erga "works," when referring to Jesus and God the Father in the Gospel of John, denote
miraculous works and are closely related to the semeia, "signs," of Jesus. So, for example, the healing of the
man born blind in John 9 is referred to as "the works of God (ta erga tou Theou)" in Jn. 9:3 and as one of "such
signs (toiauta semeia)" in Jn. 9:16 ("The deeds of God and Jesus, specifically the miracles" Bauer, Arndt,
Gingrich, and Danker, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, p.
308; R. C. Trench, Notes on the Miracles of Our Lord (London: Macmillan, 1856), p. 6; Rengstorf, "semeion," in
G. Kittel, ed., Theological Dictionary of the New Testament, vol. 7, pp. 247-248).
225
2. Jesus taught His disciples to listen to and depend on the Holy Spirit to teach them
all things, and Jesus also said that He Himself would come to the disciples through
the Holy Spirit and speak to them after His death and resurrection:
John 14:16-20 And I will ask the Father, and he will give you another Counselor to be with you forever
—the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. But
you know him, for he lives with you and will be in you. I will not leave you as orphans; I will come
to you. Before long, the world will not see me anymore, but you will see me. Because I live, you also
will live. On that day you will realize that I am in my Father, and you are in me, and I am in you.
John 14:26 But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you
all things and will remind you of everything I have said to you.
John 16:13-14 But when he, the Spirit of truth, comes, he will guide you into all truth. He will not
speak on his own; he will speak only what he hears, and he will tell you what is yet to come. He
will bring glory to me by taking from what is mine and making it known to you.
3. Jesus called His disciples into an intimate relationship with Himself (“that they might
be with him” Mark 3:14), taught them the message of the kingdom orally (Mark
4:11), showed them the ministry of the Kingdom in His casting out demons and
healing the sick, and then sent them with his authority and power to do the same.
Mark 3:14-15 And he appointed twelve, that they might be with him, and that he might send them out to
preach and to have authority to cast out the demons.
Mat. 10:1, 7-8 He called his twelve disciples to him and gave them authority to drive out evil spirits and
to heal every disease and sickness. . . . As you go, preach this message: 'The kingdom of heaven is
near.' Heal the sick, raise the dead, cleanse those who have leprosy, drive out demons. Freely you
have received, freely give.
Lk. 9:1-2 When Jesus had called the Twelve together, he gave them power and authority to drive
out all demons and to heal diseases, and he sent them out to preach the kingdom of God and to
heal the sick."
Lk. 10:9 Jesus says to 70 of His disciples: "Heal the sick who are there. Tell them, 'The kingdom of God
is near you."
a. Full references to Jesus commissioning the disciples to preach and heal: Mat.
10:1, 7-8; Mk. 6:7, 12-13; 16:14-20; Lk. 9:1-2; 10:1-9; John 14:12; Acts
3:6, 12; 4:29-30; 5:12-16, 20-21, 28, 42; 6:8, 10; 8:4-7, 12; 9:17-18 (cf.
22:13), 34-35; 14:3, 8-10, 15ff.; 15:12, 36; 18:5, 11 (cf. II Cor. 12:12; I Cor.
2:4-5); 19:8-12. Rom. 15:18-19; I Cor. 2:4-5; 11:1; 12:1-11, 28-31; II Cor.
12:12; Gal. 3:5; Phil. 4:9; I Thes. 1:5-6; Heb. 2:3-4; 6:1-2; Jas. 5:13-16
E. Jesus Commanded the Apostles to Train All Disciples in the Early

Church to Depend on God’s Spirit and to Preach and Heal . Just as Jesus
trained His disciples to reproduce His message and His Kingdom ministry, they, in
turn, were to train the Church to do the same (I Cor. 11:1 “Follow my example as I follow the example of Christ”;
Phil. 4:9; I Thes. 1:6).

226
Matt. 28:18-20 Then Jesus came to them and said, "All authority in heaven and on earth has been given to
me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the
Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am
with you always, to the very end of the age.
20
John 14:12-13 I tell you the truth, anyone who believes in me will do the miraculous works that I am
7
doing (ta erga ha poio ). He will do greater (miraculous works) than these (meizona n), because I
am going to the Father. And I will do whatever you ask in my name, so that the Father may be glorified
in the Son.
1. Full references to all disciples in the Early Church being trained to preach & heal:
Mat. 28:18-20; Jn. 14:12; Acts 6:8, 10 (Stephen a lay leader); 8:4-7, 12 (Philip a
lay leader); 9:17-18 (cf. 22:13, 34-35 (Ananias a lay person); I Cor. 11:1 (and
Rom. 15:18-19); 12:1-11, 28-31; Gal. 3:5; Phil. 4:9; I Thes. 1:5-6; Heb. 2:3-4;
6:1-2 (note among the “elementary teachings” training in laying on of hands, and
note that laying on of hands was one of the standard means of healing the sick in
the Gospels and Acts21 ); Jas. 5:13-16.
2. Paul practiced Holy Spirit-centered teaching and training in Acts 19:8-12: He

invited the Spirit to come into the classroom and people got healed and delivered of
demons in extraordinary ways:
Acts 19:8-12 Paul entered the synagogue and spoke boldly there for three months, arguing persuasively
about the kingdom of God. But some of them became obstinate; they refused to believe and publicly
maligned the Way. So Paul left them. He took the disciples with him and had discussions daily in the
lecture hall of Tyrannus. This went on for two years, so that all the Jews and Greeks who lived in the
province of Asia heard the word of the Lord. God did extraordinary miracles through Paul, so that even
handkerchiefs and aprons that had touched him were taken to the sick, and their illnesses were healed and
the evil spirits left them.
3. The apostles not only proclaimed the Gospel with preaching and healing, but
they also taught all the disciples they made to depend on the Holy Spirit and to
proclaim the Gospel with preaching and healing--non-apostles like Stephen (Acts
6:8, 10), Philip (Acts 8:4-7, 12); Ananias (Acts 9: 17-18; 22:12-16);
congregations like the Corinthians (I Cor. 11:1; 12:9); the Galatians (Gal. 3:5),22
the Philippians (Phil.
20
The Greek term, erga "works," when referring to Jesus and God the Father in the Gospel of John, denote
miraculous works and are closely related to the meia, "signs," of Jesus. So, for example, the healing of the
man born blind in John 9 is referred to as "the works of God (ta erga tou Theou)" in Jn. 9:3 and as one of "such
signs (toiauta meia)" in Jn. 9:16 ("The deeds of God and Jesus, specifically the miracles" BAGD, p. 308; R. C.
Trench, Notes on the Miracles of Our Lord (London: Macmillan, 1856), p. 6; Rengstorf, meion," TDNT , vol. 7,
pp. 247-248).
21
Mat. 9:29; Mk. 1:41; 5:23; 6:5; 7:32; 16:18; Lk. 4:40; 13:13; Acts 9:17; 28:8; Jas. 5:14 "let them pray
over/upon [epi] him"); see E. Lohse, "cheir," TDNT , vol 9, pp. 431-432.
227
22
Dunameis "miracles" primarily refer to miraculous healing and deliverance from demons in the New
Testament: compare Acts 2:22 and 10:38 (dunameis “miracles” = iaomai “ heal”), and see passages cited in

228
4:9); the Thessalonians (I Thes. 1:5-6); and Jewish Christian congregations (Heb. 6:1-2; James 5:14-
16).
a. According to Acts 9:10-19 & 22:12-16, Ananias, a lay person, as far as

we know, in the church of Damascus, had been trained:
• how to hear God’s voice
• how to receive visions from God with specific instructions
• how to pray for someone (Saul in this case) to be filled with the Holy Spirit
• how to pray for healing (of Saul’s blindness)
• how to prophesy over someone (Saul in this case)
Acts 9:10-19 In Damascus there was a disciple named Ananias. The Lord called to him in a vision,
"Ananias!" "Yes, Lord," he answered.
The Lord told him, "Go to the house of Judas on Straight Street and ask for a man from Tarsus
named Saul, for he is praying. In a vision he has seen a man named Ananias come and place his
hands on him to restore his sight."
"Lord," Ananias answered, "I have heard many reports about this man and all the harm he has
done to your saints in Jerusalem. And he has come here with authority from the chief priests to arrest
all who call on your name."
But the Lord said to Ananias, "Go! This man is my chosen instrument to carry my name before
the Gentiles and their kings and before the people of Israel. I will show him how much he must suffer
for my name."
Then Ananias went to the house and entered it. Placing his hands on Saul, he said, "Brother Saul,
the Lord --Jesus, who appeared to you on the road as you were coming here --has sent me so that you
may see again and be filled with the Holy Spirit." Immediately, something like scales fell from Saul's
eyes, and he could see again. He got up and was baptized, and after taking some food, he regained his
strength. Saul spent several days with the disciples in Damascus.
Acts 22:12-16 A man named Ananias came to see me. He was a devout observer of the law and highly
respected by all the Jews living there. He stood beside me and said, `Brother Saul, receive your sight!'
And at that very moment I was able to see him.
Then he said: “The God of our fathers has chosen you to know his will and to see the Righteous
One and to hear words from his mouth. You will be his witness to all men of what you have seen and
heard. And now what are you waiting for? Get up, be baptized and wash your sins away, calling on his
name.”
F. Biblical discipleship involves, first and foremost, learning how Jesus healed the sick,
and teaching students in a context where they can be mentored by spiritual fathers and
mothers in the faith. Jesus' ministry methods became a model for the disciples, and this
is shown by the fact that under the Spirit's guidance, they healed the sick using many
of the same words and methods Jesus Himself had used:
Jesus Apostles & Early Church

Compare Mk. 2:11; 5:41; Lk. 5:24; and Acts 3:6-7 ("Get up!" egeirein,
23
7:14; 8:54; Jn. 5:8 ("Get up!" egeirein) majority of texts ); 9:34, 40; 14:10
("Stand up!" thi).
Compare Lk. 13:12 (eye contact) and Acts 3:4; 14:9 (eye contact).
BAGD, p. 208, column a, no. 4; cf. van der Loos, The Miracles of Jesus, pp. 252ff.; Grundmann,
"dunamai/dunamis," TDNT , vol. 2, pp. 301-302.
229
23
Though it is not found in the best Greek manuscripts: see Bruce M. Metzger, A Textual Commentary on the
Greek New Testament (United Bible Societies, 1971), p. 307.

230
Compare Jn. 5:8 ("Walk!" peripatei) and Acts 3:6 ("Walk!" peripatei).
Compare Lk. 18:42 ("See again!" and Acts 22:13 ("See again!"
anablepson) anablepson).
and
Compare Mat. 9:25; Mk. 5:40 (putting Acts 9:40 (putting away a weeping crowd).
away a weeping crowd)
Compare Mk. 1:25; 5:8; 9:25; and Acts 16:18 ("Come out!"
Lk. 4:35 ("Come out!" exelthein) exelthein).
Compare Mat. 8:3, 15; 9:25, 29; and Acts 8:12; 9:17; 28:8 (laying on of hands).
Mk. 1:31, 41; 5:41; 6:5; 8:23, 25;
Lk. 4:40; 5:13; 8:54; 13:13; 14:4
(laying on of hands)
a. Referring to such parallels between the ministry methods of Jesus and those
of the disciples, Dr. Cyril H. Powell has said, "In all this, Acts witnesses to
the emergence of power in ways comparable to those recounted in the
Gospels concerning Jesus. Jesus had said (in Lk only 640) 'Every disciple
when he is fully equipped rtismenos) shall be as his master.' . . ."24
V. JESUS IS OUR MODEL IN EVERYTHING (I Cor. 11:1

“Follow my example as I follow the example of Christ”).
A. Jesus saw the Father and heard His voice. As mentioned above, Jesus saw God the
Father and heard His voice. If Jesus is our model, then we will learn to do the same:
John 5:19—“The Son of Man can do nothing by Himself; He can do only what He sees (Grk. blepein “to see”)
His Father doing.”
John 8:28-29—“I do nothing on my own but speak just what the Father has taught me.
The one who sent me is with me; he has not left me alone, for I always do what pleases him.”
John 12:49—“For I did not speak of my own accord, but the Father who sent me commanded me
what to say and how to say it.”
John 14:16-19—Jesus tells the disciples that they will see (Grk theorein) Him through the Spirit after His
resurrection.
B. Learning and Teaching Others to Hear God’s Voice
1. Hearing God's Voice is the heritage of every child of God (John 10:27-28 "My
sheep hear my voice, and I know them, and they follow me").
2. Follow the procedure of James 4:7-8 : "Submit yourselves, then, to God. Resist
the devil, and he will flee from you. Come near to God and he will come near to
you." (See the outlines “Practicing Hearing God’s Voice in the Context of Prayer” at
the end of this outline).
b. Submit to God—forgive anyone you need to forgive; confess any sins

God brings to mind
c. Resist the devil—forbid the enemy to interfere
24
C. Powell, The Biblical Concept of Power (London: Epworth Press, 1963), p. 138 and n. 36.

231
d. Draw near to God and He will draw near to you—ask the Holy Spirit to
come and fill you with the mind of Christ
e. Wait in silence for 1-2 minutes at least and watch for the Lord’s response—
a word or words that comes to mind, a picture (“vision”) flashing through
your mind’s eye, a scripture passage, an impression
C. Faith-Picturing is one way to practice the Lord’s presence and to move in His Presence
and Power: It is critical to understand that Scripture teaches us to keep our eyes on
Jesus (Heb. 12:1-2) and to fix our thoughts on Jesus (Heb. 3:1). The great cloud of
witnesses “saw” God’s promises even though they never received them while on this
earth (Heb. 11:13).
1. Eph. 4:18 speaks of the “eyes of the heart” being enlightened by the Holy Spirit.
a. We know that this refers to the “mind’s eye”—Daniel 7:1-2 show us where
Daniel received visions from the Lord—“visions passed through his mind
(Aramaic resh “head”).”
2. Psalm 16:8—Heb.: “I set the Lord always before me” is quoted by Peter:
Acts 2:25—Grk: “I was seeing (pro’oromen imperf. mid. indicative)
the Lord always before me.”
3. Further scriptures that encourage us to see the Lord in our mind’s-eye (see
Psalms 17:15; 25:15; 105:4; 141:8; Amos 9:1):
a. Joshua 1:8 and Psalm 1:2 command us to meditate on or imagine/picture what

Scripture says—Heb. Hagah “meditate, imagine, devise [picture in the mind]” (
F. Brown, S. R. Driver, and C. A. Briggs, A Hebrew and English Lexicon of the Old Testament
(Oxford: The Clarendon Press, 1951), p. 211); examples of the Heb referring to
negative imagining in Psalm 2:1; Prov. 15:28; 24:2.
B. We need to look for and listen to Jesus through the Holy Spirit and cooperate with Him in doing what He is
doing according to his purposes (Compare John 5:19 and 15:5)
VI. Conclusions :
1. We must mentor and train our students in the kind of intimate, accountable
relationships we see in the biblical parent –child model, linking students to the
spiritual fathers in the faith and the spiritual mothers in the faith that are critical
for their training and discipleship.
2. We must major, like Jesus, the apostles, and the Early Church, on training our
students to hear God’s voice, keep their spiritual eyes on Jesus, depend on the
Holy Spirit, and to heal the sick and cast out demons effectively.
3. We must major, like Paul, on inviting God’s Spirit into the classroom and the
training event to work as He wants to, to be the Spirit of Truth and the Spirit
of Power, who demonstrates God’s Kingdom rule in the here-and-now.
4. To minimize or sideline training in healing prayer and deliverance prayer from our
training agendas, as just one among many important courses or in favor of other
232
popular ministry school courses (Leadership, Church Planting, Intercession,

Worship, Ministry Gifts, Biblical Counseling, etc.), is to cut out the heart of
Jesus’

233
Kingdom message and ministry and to miss Jesus’ own primary means of proclaiming the
gospel.
a. Does your ministry training give healing and deliverance prayer training the
primary, central importance Jesus and the Early Church gave it? If not, it is time
to restructure and restrategize your training programs and course offerings!
b. Use Some Tools:

Deere, Jack. Surprised by the Power of the Spirit. Grand Rapids, MI: Zondervan Publishing
House, 1993.
Greig, Gary S. and Kevin N. Springer, eds. The Kingdom and the Power. Ventura, CA: Regal
Books, 1993.
Gibson, Noel & Phyl. Evicting Demonic Intruders. Chichester, England: New Wine Press, 1993.
311 pages.
Horrobin, Peter. Healing through Deliverance 1: The Biblical Basis. Kent, England: Sovereign
World: 1994.
. Healing through Deliverance 2: The Practical Ministry. Kent, England: Sovereign

World, 1995.
Kraft, Charles H. Christianity with Power. Ann Arbor, MI: Servant Publications, 1989.
. Defeating Dark Angels. Ann Arbor, M: Servant Publications, 1992.
. Deep Wounds, Deep Healing. Ann Arbor, MI: Servant, 1993.
. I Give You Authority. Grand Rapids, MI: Chosen/Baker, 1997.
Virkler, Mark and Patti. Communion With God Study Guide. Shippensburg, PA: Destiny
Image, 1995.
________. Christian Leadership University Spirit-Anointed Teaching Seminar Guide. The What,
the Why, and the How. Elma, NY: Christian Leadership University, 2000.
. Prayers That Heal the Heart. Bridge-Logos, 2001.
Virker, Mark and Patti, and Gary S. Greig, Sound Doctrine Through Revelation Knowledge.
Elma, NY: Lamad Publishing, 2003.
Wagner, C. Peter. How to Have a Healing Ministry In Any Church. Ventura, CA: Regal Books,
1988.
Wagner, Doris M. How to Cast Out Demons. A Beginner’s Guide. Colorado Springs, CO: Wagner
Publications, 1999.
Wimber, John & Kevin Springer. Power Evangelism (revised edition). San Francisco, CA: Harper
& Row, 1992.

234
. Power Healing. San Francisco, CA: Harper and Row, 1987.

235
Example Healing Prayer Training Outline:
Healing Prayer Steps--Listening to the Lord and to the Person
Methods and procedures do not heal. Jesus does. But these are some points which help us draw near to Jesus
and discern what He wants to do through us in prayer.
1. Invite the Spirit of God to come, reveal his will, show us how to pray, and lead the time (Ps. 141:1 and II
Cor. 3:17; Jas. 4:8)
a. Ask God to line up our will with his will, to give us the power and authority for ministering to the
person, to help us cooperate with his Spirit in accomplishing his purposes for the person (Jn. 5:19;
15:5).
2. Interview and tentative diagnosis (Mk. 9:17-18, 21-22).
a. Listen to the person. ("Jesus asked the boy's father, 'How long has he been like this?' Mk. 9:21).
b. At the same time be sensitive to the Holy Spirit for insight about possible related causes--e.g.,
unforgiveness, anxiety and worry, demonization, sinning which led to damaged emotions or
damaged relationships, etc.
3. Prayer selection and prayer engagement.
a. Assume God will send healing unless He has shown you otherwise ("the prayer of faith will
make the sick person well" Jas. 5:15).
b. Keep your eyes OPEN so you don't miss the signs of the Holy Spirit's manifestations on the
person.—some typical signs: eyelids fluttering, change in breathing, slight shaking, flush on skin,
radiant sheen on the face, visible peace:
† Possible responses to the presence of God and the power of the Holy Spirit:
1. Shaking or trembling (Exo. 19:16; Ps. 2:11; 96:9; 114:7; 119:120;
I Chron. 16:30; Ezra 9:4; Ps. 2:11; 119:20; Isa. 66:5; Jer. 5:22; 23:9; Dan.
10:10-11; Mat. 28:4; Acts 7:32; Heb. 12:21). S
2. Falling over--"resting" or "being slain" in the Spirit (I Kgs. 8:11; Ezek. 1:28;
3:23; Dan. 8:17-18; 10:9; Mat. 28:4; Lk. 9:32; Jn. 18:6; Acts 9:4 (26:14); I
Cor. 14:25; Rev. 1:17).
3. Intoxicated state of mind (Acts 2:4, 13, 15; Eph. 5:18; cf. I Sam. 1:12-17; I
Sam. 19:23f.).
4. Laughing, shouting, or crying (Gen. 17:1, 3, 17; Ezra 3:13; Neh. 8:9; 12:43;
Ps. 126:2; Prov. 14:13)
5. Feeling heat, energy (Mk. 5:30; cf. Col.1:29 energeia // dunamis ),

6. Deep peace (Rom. 15:13; I Cor. 14:33), etc.
7. Radiance on one’s face (Acts 2:3; 6:15 and 7:55; II Cor. 3:18 (and Exo.
34:29).

236
c. Call the Holy Spirit down "Come Holy Spirit and rest on this person" ("O Lord God, . . . come to
your resting place" II Chron. 6:41; "O Lord, I call to you; come quickly to me" Ps. 141:1; II Cor
3:17 “Now the Lord is the Spirit”)
† He is always with us (John 14:16-19; Psalm 139:7-10).
†† But He comes specially and manifests special anointing for special purposes (Luke
5:17 “the power of the Lord was present to heal” implying that there were times
when the power of the Lord was not present; I Cor. 5:4 “When . . . the power of the
Lord Jesus is present”; Isa. 55:6 “Seek the Lord while He may be found; call upon Him
while He is near”).
†††We need Him to reveal His will, to lead and to empower whatever happens.
d. WAIT --and this is hard--until you see signs of the Holy Spirit's presence on the person— often but
not always eyelids fluttering, change in breathing, muscle spasm or rippling, shaking, flush on
skin, radiant sheen on the face, visible peace, falling, laughing, crying (“And the power of the Lord
was present for him to heal the sick” Luke 5:17; "Be still before the Lord and wait patiently for
him" Ps. 37:7).
e. Pray with Petition/intercession to God and/or words from God spoken to a condition or demon or
to the person (e.g. Mk. 1:25; 7:34; Luke 4:39; Jn. 11:41-43; Acts 28:8).
--Petition/Intercession ("So they took away the stone. Then Jesus looked up and said, 'Father, I
thank you that you have heard me. . . ." Jn. 11:41; "His father was sick in bed, suffering from
fever and dysentery. Paul went in to see him and, after prayer, placed his hands on him and
healed him" Acts 28:8.
--Command ("Be quiet! . . . Come out of him!" Mk. 1:25; Jesus spoke to a deaf man's ears, "Be
opened!" Mk. 7:34; Jesus "rebuked the fever, and it left her" Lk. 4:39).
--Pronouncement ("Your faith has healed you" Lk. 18:42; "Take your mat and go home" Mat. 9:6)
d. DIPSTICK (“check the oil”)--Asking questions (“How are you feeling? Better? Worse?”) during
prayer to find out what the Holy Spirit is doing, for more information or redirection ("Do you see
anything?" Jesus said to a blind man during prayer Mk. 8:23; Elijah sent his servant to the edge of
Mt. Carmel seven times to see if the rain he was praying for had come yet, James 5:18 and I Kings
18:41-44).
4. Post-prayer counseling
a. What should the person do to remain healed (John 5:14), or what should be done if the person was not
healed?

237
The Writing
Prophets
Small Group
Exercise 1
PRACTICING HEARING GOD'S VOICE IN THE CONTEXT OF PRAYER
As Reflected in the Old Testament Prophets
I. Hearing God's Voice is the heritage of every child of God (John 10:27-28 "My
sheep hear my voice, and I know them, and they follow me"). Following is a
biblical based procedure for waiting on the Spirit of God to listen to His voice
and promptings.
II. Follow James 4:7-8: "Submit yourselves, then, to God. Resist the devil, and he
will flee from you. Come near to God and he will come near to you ."
A. Submit to God: "Lord I surrender myself, my will, and my thoughts to you

now. Not my will, but your will be done. Lord please quiet my thoughts
now (Isa. 31:15 "In repentance and rest is your salvation; in quietness and
trust is your strength.").
1. Forgive anyone God brings to mind (Mk. 11:25 "When you stand
praying, if you hold anything against anyone, forgive him . . .")
2. Confess any sin God brings to mind (Ps. 66:18 "If I had cherished sin in
my heart the Lord would not have listened.")
B. Resist the devil: "I command Satan to leave my presence in the name of
Jesus" (Mat. 4:10 "Away from me Satan!"; 16:23 "Get behind me Satan!").
C. Draw near to God, and ask Him to draw near to you: "Come Holy Spirit" (II
Cor. 3:17 "Now the Lord is the Spirit, and where the Spirit of the Lord is
there is freedom"; Ps. 141:1 "O Lord, I call to you; come quickly to me"; Ps.
139:7 "Where can I go from your Spirit? Where can I flee from your
presence?"; II Chron. 6:41 "O Lord . . . come to your resting place.")
D. Wait in silence for 1-2 minutes at least, and believe that God will speak to
you and guide you (Jas. 1:5-8 "If any of you lacks wisdom, he should ask
God, who gives generously to all. . . . But when he asks, he must believe
and not doubt. . . ."; Ps. 37:7 "Be still before the Lord and wait patiently for
him.").
1. Wait for the still, small voice of the Holy Spirit (I Kgs. 19:12-13), a
thought that gently surfaces, a Scripture passage, a picture ("vision")
that flashes in your mind, or an impression (a vaguely perceived
thought or picture) (Num. 12:6-8 "visions . . . dreams . . . speak face to
238
face").

239
2. Remember that you will most often feel uncertain whether a thought is
from you or the Lord until it can be confirmed in some way (Jer. 32:8b
"Then I knew that it was the word of the Lord. . . ." which suggests that
before this point Jeremiah did not know for sure if what he had
received was the word of the Lord.)
a. Don't get discouraged if you don't get anything right away or the first
few times. Sometimes we need a few tries to learn to dial down and
quiet ourselves enough to be sensitive to the Holy Spirit (Job 33:14
"For God does speak--now one way, now another--though man may
not perceive it.")
III. Pray the first thing that comes to mind for the other person or share what
came to mind with the person and then pray ("Does the word 'cornered' mean
anything to you?"; "Does the image of a suitcase mean anything to you?").
Remember, getting revelation is one thing, while interpreting it correctly, as
the Lord intends, is another (Acts 20:22; 21:4, 11-14). No matter what you or the
other person gets, and no matter whether you understand it or not, pray for
each other that God will help you learn to listen to Him and obey His Spirit's
guidance.
A. Discern and weigh what you got in waiting and prayer (I Thes. 5:19-22)
1. Does it bring glory to Jesus (I Cor. 12:3; Jn. 16:14)?
2. Would Jesus do or say that (I Cor. 11:1)?
3. Is it in harmony with Scripture (Isa. 8:20)?
4. Does it build you and your prayer partner up in your faith (I Cor. 14:3-
5)? (Remember, prophetic words with warnings or rebukes are not
unedifying, if they are spoken in a humble, gracious, compassionate
attitude. Words that are spoken in a holier-than-thou, harsh, arrogant
tone are usually more the prophet than the Lord--Mat. 7:15ff.; I Cor. 14:3
prophetic words are for "strengthening, encouragement, and comfort.")

240
The Writing
Prophets Small
Group Exercise
2
BLOCKS TO HEARING GOD'S VOICE IN THE CONTEXT OF PRAYER
I. Blocks to Hearing God's Voice . There are many things that can block our
hearing God speak to us--distractions, too busy, preoccupied, apathy, etc.
The greatest hindrance in our relationship with God and our ability to hear Him is unconfessed
sin. In I Samuel 3:4 the Lord did not speak to Eli, who was culpable for not restraining his sons'
corruption (I Sam. 3:13), but to the boy Samuel. Eli had cut himself off from God by never
confessing, or doing anything about, the unresolved, ongoing sin in his life and his son's lives. (Ps.
66:18 "If I had cherished sin in my heart, the Lord would not have listened.")
Confess any of the following that fit you and ask the Lord to help you in each area:
A. Unbelief can be a block: if you doubt God speaks today or that He speaks in
certain ways, or if you doubt He will speak to you like He speaks to others,
the possibility of hearing from Him is slight (James 1:5-8 "If any of you
lacks wisdom, he should ask God, who gives generously to all without
finding fault, and it will be given to him. But when he asks, he must
believe and not doubt, because he who doubts is like a wave of the sea,
blown and tossed by the wind. That man should not think that he will
receive anything from the Lord; he is a double-minded man, unstable in all he does"; Isa. 53:1
"Who has believed our message and to whom has the arm of the Lord been revealed?")
B. Unworthy attitude about self--Entertaining thoughts like "Who am I that

God should speak to me?" does not thrill the Lord (Exo. 3:11 "Moses said to
God, 'Who am I, that I should go. . . ?'; 4:13 "Moses said, 'O Lord, please
send someone else. . . .' Then the Lord's anger burned against Moses"). The
answer to such thoughts, of course, is that you are a child of God, a new
creation in Christ fully worthy because of Christ's righteousness which is
yours by faith (II Cor. 5:17, 21 "If anyone is in Christ, he is a new creation. . .
. God made him who had no sin to be sin for us, so that in him we might become the righteousness
of God.")
C. Unconfessed sin (Ps. 66:18 "If I had cherished sin in my heart, the Lord
would not have listened.")
D. Unforgiveness (See Num. 12:1ff in which Miriam and Aaron's grudge

toward Moses offended the Lord; Mark 11:25 "When you stand praying, if
you hold anything against anyone, forgive him, so that your Father in
241
heaven may forgive you your sins.")

242
E. Anger towards people and God can make it difficult to hear from God and
can lead to sin and offending the Lord (Num. 20:10-12 "Moses said to them,
'Listen, you rebels, . . !' Moses raised his arm and struck the rock twice. . . .
The Lord said. . . , 'Because you did not trust in me enough to honor me as
holy. . . .")
F. Feeling afraid of Lord--thinking He's waiting for us to trip and sin so He

can hit us with a stick, and failing to remember that His love and grace are
what cause Him to reach out to us in spite of our sinfulness (Hos. 11:2, 7, 8
"The more I called Israel, the further they went from me. They sacrificed to
the Baals. . . , but they did not realize it was I who healed them. . . . My
people are determined to turn from me. . . . How can I give you up,
Ephraim? How can I hand you over, Israel? . . . My heart is changed within
me; all my compassion is aroused"; I Jn. 4:18-19 "There is no fear in love.
But perfect love drives out fear, because fear has to do with punishment.
The one who fears is not made perfect in love. We love because he first
loved us.")
II. Pray and ask God to search your heart and reveal anything that has offended
Him or grieved His Spirit in your life (Ps. 139:23-24 "Search me O God, and
know my heart; test me and know my anxious thoughts. See if there is any
offensive way me and lead me in the way everlasting"; Ps. 19:12-13 "Who can
discern his errors? Forgive my hidden faults. Keep your servant also from
willful sins; may they not rule over me.")
III. Follow James 4:7-8: "Submit yourselves, then, to God. Resist the devil, and he
will flee from you. Come near to God and he will come near to you ."
A. Submit to God
B. Resist the devil
C. Draw near to God, and ask Him to draw near to you
D. Wait in silence for 1-2 minutes at least, and believe that God will speak to
you and guide you (Ps. 37:7 "Be still before the Lord and wait patiently for
him.").
E. Discern and weigh what you got in waiting and prayer (I Thes. 5:19-22)
1. Does it bring glory to Jesus (I Cor. 12:3; Jn. 16:14)?
2. Would Jesus do or say that (I Cor. 11:1)?
3. Is it in harmony with Scripture (Isa. 8:20)?
4. Does it build you and your prayer partner up in your faith (I Cor. 14:3-
5)?

243
Writing
Prophet
s Small
Group
Exercis
e3
PRACTICING THE PRESENCE OF GOD
I. Many of the prophets practiced the presence of God as part of what it meant to
them to walk in the fear of the Lord--they actively sought the Lord and
acknowledged Him in all they did. This principle is reflected in Wisdom
Literature's development of the theme of fearing the Lord.
A. Proverbs 3:5-8 associates the fear of the Lord with recognizing the Lord in
everything we do ("Trust in the Lord with all your heart, and lean not on
your own understanding. In all your ways acknowledge him and he will
make your paths straight. Do not be wise in your own eyes; fear the Lord
and shun evil. This will bring healing to your body and refreshment to
your bones.").
B. Proverbs 2:5-10 associates the fear of the Lord with seeking intimate
relationship with the Lord in which we depend on the knowledge and
understanding that come
from hearing His voice ("Then you will understand the fear of the Lord
and find the knowledge [Heb. indicates intimate knowing] of God. For the
Lord gives wisdom, and from his mouth come knowledge and
understanding. . . . Then you will understand what is right and just . . . for
wisdom will enter your heart.")
II. First read through the following examples and then pray for each other and ask
the Holy Spirit to show you how to practice God's presence--how to
acknowledge Him in every circumstance --as the following prophetic figures
did:
A. Abraham: The Lord's command to Abraham in Genesis 12:1, "Go to the

country I will show you," suggests that Abraham was to keep his eyes on
the Lord and follow the Lord's step-by-step guidance--acknowledging and
submitting to the Lord's direction at every turn. When he was in Canaan,
Abraham built altars to the Lord as a means of acknowledging the Lord
(Gen. 12:8; 13:18; 22:9).
243
244
B. Moses: That Moses regularly set up a "tent of meeting" outside the camp
on the wilderness journey in order to meet with the Lord and regularly
speak with Him suggests that Moses regularly acknowledged the Lord,
enjoyed intimate friendship with Him, and practiced the presence of God
(Exodus 33:7-11 "Now Moses used to take a tent and pitch it outside the
camp some distance away, calling it the 'tent of meeting.' . . . As Moses
went into the tent, the pillar of cloud would come down and stay at the
entrance, while the Lord spoke with Moses. . . . The Lord would speak to
Moses face to face, as a man speaks with his friend.")
C. Samuel seems to have had the same level of relationship with the Lord
involving intimate conversation with the Lord and step-by-step
dependence on the direction of the Lord (I Sam. 16:1-3, 6-7 "The Lord said to
Samuel, 'How long will you mourn for Saul. . . ? Fill your horn with oil and
be on your way. I am sending you to Jesse of Bethlehem. I have chosen one
of his sons to be king.' But Samuel said, 'How can I go? Saul will hear
about it and kill me.' The Lord said, . . . 'Take a heifer . . . and say,
“ I have come to sacrifice to the Lord." Invite Jesse to the sacrifice, and I will show you what to
do. . . . When they arrived Samuel saw Eliab and thought, 'Surely the Lord's anointed stands
here before the Lord.' But the Lord said to Samuel, 'Do not consider his appearance or his
height, for I have rejected him. . . .")
D. David practiced God's presence by keeping his eyes on the Lord, regularly
"setting the Lord before" his attention , and expecting to receive the inner
counsel of God's Spirit (Psalms 16:7-8 "I will praise the Lord who counsels
me; even at night my heart instructs me. I have set the Lord always before
me. Because he is at my right hand, I will not be shaken." Psalm 25:15 " My
eyes are ever on the Lord, for only he will release my feet from the snare.")
In Acts 2:25 Peter and the early church understood Ps. 16:7 "I have set the
Lord always before me" to mean that David regularly saw or looked for the
Lord (Acts 2:25 "David said . . . , 'I saw the Lord always before me."). This
may be where similar themes in the New Testament come from. John
14:16-19 associates seeing Jesus with the presence and ministry of the Holy
Spirit. Hebrews 12:2 says, "Let us fix our eyes on Jesus." And Colossians 3:1
says "Set your hearts on things above, where Christ is seated."
E. Amos saw the Lord in Amos 9:1ff while in the midst of interceding for
Israel in Amos 7-9. The place of intercession was the place of intimate
communication with the Lord and the place of prophetic revelation.
F. Isaiah kept his mind steadfast on the Lord (Isa. 26:3 "You will keep in
perfect peace him whose mind is steadfast, because he trusts in you.")
G. Habakkuk waited to hear the Lord speak to him and then he wrote down
244
245
what he got from the Lord (Hab. 2:1-2 "I will stand at my watch. . . . I will
look to see what he will s to me , . . . Then the Lord replied: 'Write down the
revelation and make it plain on tablets so that a herald may run with it.
For the revelation awaits an appointed time."
H. Daniel, a busy government official, set aside time for the Lord three times a
day to lift up his requests and give thanks to God (Dan. 6:10 "Three times a
day he got down on his knees and prayed, giving thanks to his God.")
III. Pray and ask the Lord to help you practice His presence and acknowledge
Him in every circumstance by:
A. Singing or humming a song to Him (Psalms)

B. Writing down what you hear from Him when you wait on Him (Habakkuk
2:1-3)
C. Working with the consciousness of His presence--setting your
attention on His presence (Ps. 16:8; Isa. 26:3; Col. 3:1-2)
D. Picturing Jesus with you in your mind's eye (Ps. 25:15; Amos 9:1; John 14:19;
Heb. 12:2)
E. Feeling yourself encompassed by the Lord's presence (Psalm 91:1
"dwelling in the shelter of the Most High . . . rest in the shadow of the
Almighty")
F. Following the leading of the inner voice of the Holy Spirit (Ps. 16:7-8; I Sam.
16:1-3, 6-7
G. Hearing and seeing God's creativity in flowers, trees, water, hills, sky (Ps.
19:1ff)
H. Breathing a prayer for each person you pass.
245
246
246
247
247
248

Evangelism and Discipleship Course

Încărcat de

Informații document

Drepturi de autor

Formate disponibile

Partajați acest document

Partajați sau inserați document

Opțiuni de partajare

Vi se pare util acest document?

Este necorespunzător acest conținut?

Drepturi de autor:

Formate disponibile

Evangelism and Discipleship Course

Încărcat de

Drepturi de autor:

Formate disponibile

MAIN | ABOUT US | CALL TO MISSIONS | COURSES |

TERMS OF USE | DOWNLOAD | CONTACT US

EVANGELISM AND DISCIPLESHIP

Copyright ©2006 MissionsTraining.org All rights reserved.

 Understand the Biblical basis for making disciples

 Develop a brief outline for a six-month-long curriculum to train disciples

EVANGELISM AND DISCIPLESHIP

EVANGELISM AND DISCIPLESHIP

A. Christ Commanded It.

EVANGELISM AND DISCIPLESHIP

Every believer is a priest, and a priest leads people to worship God.

We serve as Christ’s ambassadors to non-believers (see 2 Cor. 5:20).

EVANGELISM AND DISCIPLESHIP

EVANGELISM AND DISCIPLESHIP

EVANGELISM AND DISCIPLESHIP

VIII. How to Evangelize

A. The Master Plan.

In many places, door-to-door personal evangelism produces many converts. In

In addition to planned evangelism, personal evangelism may occur on a daily basis, as we

The evangelism explosion tract is available online in an easier-to-follow format at:

A summary of the four spiritual laws follows.

e. Tell others about salvation in Jesus.

2. Reading the Bible

3. Praying and listening to God

8. Objections to the Gospel.

Speak the truth in love (see Ephesians 4:15).

Evangelist Bob Smith says, “Ninety percent of evangelism is love.”

Christianity is more of a relationship than it is a religion. A religion

EVANGELISM AND DISCIPLESHIP

To fulfill the Great Commission, we need not only to reproduce individual

 Missiology (understanding the mission of the church and strategies for

 Apologetics (always being prepared to make a defense for the Gospel)

4. Longer Term Training— Ames Bible College.

6. Brief summary--Books of the Bible.

X. Requirements for Students.

2. Give your testimony orally to at least one person.

(Tampa, Florida: Missions Unlimited Publishers, 1991) 35.

EVANGELISM AND DISCIPLESHIP

A. Their secular life

B. Their church background

C. Our church (their impression)

D. Testimony: church or personal

May I ask you a question?

E. Two diagnostic questions:

 Let me ask you a second question…

Repeat and confirm answer.

2. Cannot save himself.

- Mere temporal faith

2. What it is – trusting in Jesus Christ alone for eternal life.

II. TRANSITIONAL SENTENCE: “Good News!”

a. The gospel is good news

a. “The Bible says…” For all have sinned…

B. It is not earned or deserved. Ephesians 2:8-9

Three sins a day

C. Cannot save himself.

3. James 2:10 (optional)

NOTE: GRACE AND MAN – STUDY GUIDE QUESTIONS (CN 48)

II. TRANSITION SENTENCE:

A. Is merciful – therefore doesn’t want to punish us.

2. Many Gospel presentations leave out the nature of God.

B. Is just – therefore must punish sin.

“He will by no means clear the guilty” Exodus 34:7b

IV. TRANSITION SENTENCE

Illustration: Record Book