30 Years after Communism…

The Fall of the Berlin Wall was on the evening of November 9, 1989

30 years in 60 seconds at the red-light…

I’m driving slowly in the dark and raining streets of my home town passing through clouds of car smoke. The gypsy ghetto in the outskirts of town is covered with the fog of fires made out of old tires burning in the yards. And the loud music adds that grotesque and gothic nuance to the whole picture with poorly clothed children dancing around the burnings.

The first red light stops me at the entrance to the “more civilized” part of the city. The bright counter right next to it slowly moves through the long 60 seconds while tiredly walking people pass through the intersection to go home and escape the cold rain. The street ahead of me is already covered with dirt and thickening layer of sleet.

This is how I remember Bulgaria of my youth and it seems like nothing has changed in the past 30 years.

The newly elected government just announced its coalition cabinet – next to a dozen like it that had failed in the past two decades. The gas price is holding firmly at $6/gal. and the price of electricity just increased by 10%, while the harsh winter is already knocking at the doors of poor Bulgarian households. A major bank is in collapse threatening to take down the national banking system and create a new crisis much like in Greece. These are the same factors that caused Bulgaria’s major inflation in 1993 and then hyperinflation in 1996-97.

What’s next? Another winter and again a hard one!

Ex-secret police agents are in all three of the coalition parties forming the current government. The ultra nationalistic party called “ATTACK” and the Muslim ethnic minorities party DPS are out for now, but awaiting their move as opposition in the future parliament. At the same time, the new-old prime minister (now in his second term) is already calling for yet another early parliamentarian election in the summer. This is only months after the previous elections in October, 2014 and two years after the ones before them on May 2013.

Every Bulgarian government in the past 30 years has focused on two rather mechanical goals: cardinal socio-economical reforms and battle against communism. The latter is simply unachievable without deep reformative change within the Bulgarian post-communist mentality. The purpose of any reform should be to do exactly that. Instead, what is always changing is the outwardness of the country. The change is only mechanical, but never organic within the country’s heart.

Bulgaria’s mechanical reforms in the past quarter of a century have proven to be only conditional, but never improving the conditions of living. The wellbeing of the individual and the pursuit of happiness, thou much spoken about, are never reached for they never start with the desire to change within the person. For this reason, millions of Bulgarians and their children today work abroad, pursuing another life for another generation.

The stop light in front of me turns green bidding the question where to go next. Every Bulgarian today must make a choice! Or we’ll be still here at the red light in another 30 years from now…

Ministry by Walking Around and the Network of Seven Churches of Revelation

Ministry by Walking Around and the Network of Seven Churches of Revelation

Although the Book of Revelation has been vastly studied and interpreted throughout church history, usually the focus is on one major issue within the text, namely, the role and future of the church. The main reason for this has been the in-depth prophetic and pastoral messages to the Seven Churches.

The value of the messages to the Seven Churches of Revelation is constituted by the fact that they are the last recorded Biblical messages to the Christian Church.[1] The letters to the Seven Churches obviously do not contain all of the usual elements used in the New Testament epistolary form.  It is generally accepted that they were written as an application of the Revelation context and not as individual messages to the churches.

This contextual connection between the seven letters suggests a network of inter-church communication which was established between the seven churches. Several common elements are obvious from the text, the most obvious is their common geographical location as shown in Figure 1.

Figure 1: Distances between the Seven Cities of Revelation

The addressed churches are located clockwise, almost like they are forming a strategic circle of ministry.[2] Most churches are located thirty to forty miles from one another, which perhaps was the possible daily limit for traveling during that time. The shape of the circle of ministry, based on the order in which the churches were addressed, suggests a method of managing known today as Management by Walking Around (MBWA). The example in Revelation not only presupposes such methodology, but purposefully gives its clockwise direction in relation to the location of origin of the letters from the Island of Pathmos.

The purposeful positioning of the churches provided a common network (circle of ministry). It is also obvious from the text that at the time of writing, simplicity and democracy in organization were characteristics of the New Testament church government.[3] In the context of networking, each church maintained its own individuality because it is addressed separately in the text.[4]

Furthermore, the seven churches shared a common context of ministry in the area of Asia Minor which consisted of a great mixture of languages, customs and religions. All of the seven churches were located in cities which were under Roman rule and combined the customs of Roman, Greek, Assyrian, Persian, Babylonian, Egyptian and Jewish cultures as well as the various languages and dialects within them. The commonality in the context of ministry continued with the presence of numerous religious groups, cults, sects and gilds which were closely interwoven with civil affairs. Universal citizenship, universal religion, and a universal church were all ideas for which the Roman Empire was beginning to prepare. In such context, the seven churches shared a common goal of ministry, namely, spreading the Christian message.[5]

The seven letters were inspired by one occasion and one purpose as a tool for inter-church networking.[6] The message was not sporadic or spontaneous but thoughtfully planned and designed for each of the churches, based on an in-depth knowledge of the individual problems, members and solutions for future development.[7] The text demonstrates a common structure within the church illustrated by the common structure shared by each message. The letters reveal that the congregations shared similar practices of worship, ministry and teaching which were accompanied by problems and persecution.

A significant part of the common structure was the leadership because each church had a divinely-appointed messenger,[8] addressed by a common “divinely-charged”[9] network elder, who received a transmitted divine message. Such process shows that the networking was done by means of communication, of which the epistolary form is also proof.[10] The written text was only a formal documentary or a contract of the holistic communication accomplished through various multimedia means including those that relied on audio, visual and other senses. It constructed a mystical, divinely-inspired, supernatural and non-virtual reality which transformed the recipient of the message in the same way it did the messenger. Through this means, the network communication was not a miscommunication, but rather an authentic translation from the divine source to the very members of the congregations.

This form of communication was absolutely necessary for the common context of ministry in which the seven churches operated. This common context was the earth, not heaven,[11] and their common goal was to conquer.[12] Yet, at the same time the text is undisputable in that each church contained people prepared to conquer. This fact makes the victory of the church inevitable. Thus, while the churches are dealing with various problems and persecutions, they are already conquerors.

This observation brings the reader to the final commonality which the seven churches share; namely, that besides the earthly network of ministry there is another greater, divine, heavenly network which is in control. Such a conclusion is obvious from the fact that all of the churches without exception are known to the sender of the messages.[13] Their problems are relevant, criticism and encouragement which are prophetically delivered solutions are divinely provided and conquest of the church over the problems is definite and inevitable. This is undisputable proof that a God-centered New Testament networking of churches is the dependable and enduring model for both ministry networking and church government. Precisely this heavenly network is the supernatural source of the unique approach through which problems of the churches are to be solved. Thus, in addition to a common present reality, the churches share a future earthly applicability of the paradigm of ministry which makes their message relevant today.[14]

[1] Wade H. Horton, Lectures on the Seven Churches (Cleveland: Pentecostal Resource Center, n/a), 6.

[2] Henry M. Morris, The Revelation Recorded (Wheaton: Tyndale House Publishers, 1987), 66. Merril Tenney, Interpreting Revelation (Grand Rapids: Wm. B. Eerdmans Pubslihing Co., 1957), 50. For an in-depth discussion on the geographical location of the Seven Churches, its significance for the circulation of the letters and the leadership organization see William M. Ramsey, The Letters to the Seven Churches (Grand Rapids: Baker book House, 1979), 186.

[3] McDowell, 38.

[4] McDowell, 37.

[5] Ramsey, 120-21.

[6] Ramsey, 40.

[7] Ramsey, 39-40.

[8] Bruce M. Metzger, Breaking the Code (Nashville: Abingdon Press, 1993), 30. Ramsey, 69, 74ff.

[9] Ramsey, 80.

[10] McDowell, 37.

[11] Metzger, 29.

[12] Metzger, 30.

[13] Wade Horton, Seven Golden Candlesticks (Cleveland: Pathway Press, 1974), 72.

[14] Edward A. McDowell, The Meaning and Message of the Book of Revelation (Nashville: Broadman Press, 1951), 35. Clovis G. Chappell, Sermons from Revelation (New York: Abingdon-Cokesbury Press, n/a), 59.

Set yourself on fire…

New Wesley Room at Bristol

Here is a bit more about the building from the Methodist Heritage Organization:

George Whitefield invited John Wesley to preach outdoors for the first time to the miners of Bristol in 1739. Within a few weeks’ work started on building the New Room as a meeting place for two of the religious societies in the city, thus creating the world’s first Methodist building.

The current building dates from 1748 when the New Room was doubled in size. Its lower floor became known as John Wesley’s Chapel. It is still in regular use for worship as well as being used for cultural and educational activities and exhibitions. Upstairs John Wesley created twelve rooms around a beautiful central octagonal window. These provided accommodation for himself and any visiting preachers assigned to the Bristol circuit. They now contain a highly interactive Museum devoted to telling the story of John and Charles Wesley and the relevance of their work today.

Being well placed in the heart of the city, the New Room became a center for the Wesleys’ work in Bristol. It was where John’s strong sense of social justice was first expressed. The New Room became a base for running a school for the poor, for providing food and clothes to the needy, for offering free medical care to the sick, and for helping those in the nearby prison. It was also the first place to use John Wesley’s ‘class’ system, where members were divided into sub-groups for mutual support and development. The New Room has been described as ‘the cradle of Methodism’.

The New Room was one of John Wesley’s three key centers. Many of the annual conferences were held there, including the one that first created Methodist circuits. Bristol’s trading links encouraged the growth of American Methodism. Thomas Webb, Francis Asbury, and others committed themselves to working there and sailed from nearby.

 

Encouraged by the Diary of JOHN WESLEY

O HOLY GOD we, have come to a point where

pastors text and post on facebook during sermon hour while thousands are going to hell in a hand basket while listening to a sermon

teachers be sipping a beer with friends on Saturday night and get up to teach Sunday school on Sunday morning still with alcohol on their breath

seminary professors teaching it is OK to drink in the Bible during the so called Theology on Tap meetings in a local pub

lonely pastors sitting in their cars shooting whiskey in the darkness of the church parking lot after preaching 2-3 services on Sunday

preachers are concerned with every social, political and cultural issues except the salvation of eternal human souls

We read the story in Wesley’s journal:

Sunday, 7.-–I preached again at St. Lawrence’s in the morning, and afterward at St. Katherine Cree’s Church. I was enabled to speak strong words at both; and was therefore the less surprised at being informed that I was not to preach any more in either of those churches.

The following weekend – Sunday, 14.–I preached in the morning at St. Ann’s, Aldersgate; and in the afternoon at the Savoy Chapel on free salvation by faith in the blood of Christ.

I was quickly apprised that at St. Ann’s, likewise, I am to preach no more.

I preached at St. John’s, Wapping at 3PM and at St. Bennett’s, Paul’s Wharf, in the evening.

At these churches, likewise, I am to preach no more

THEN HE WRITES:
Monday, Tuesday, and Wednesday, I had continual sorrow and heaviness in my heart.

BUT THEN Wednesday, May 24.– about five this morning that I opened my Testament on those words

“There are given unto us exceeding great and precious promises, even that ye should be partakers of the divine nature” [II Peter 1:4].

Just as I went out, I opened it again on
those words, “Thou art not far from the kingdom of God” [Mark 12:34].

In the afternoon I was asked to go to St. Paul’s. The anthem was, “Out
of the deep have I called unto Thee, O Lord: Lord, hear my voice. Oh,
let Thine ears consider well the voice of my complaint

“I Felt My Heart Strangely Warmed”

In the evening I went very unwillingly to a society in Aldersgate Street where one was reading Luther’s preface to the Epistle to the Romans. About a quarter before nine, while he was describing the change
which God works in the heart through faith in Christ, I felt my heart strangely warmed.

I felt I did trust in Christ, Christ alone, for salvation; and an assurance was given me that He had taken away my sins, even mine, and saved me from the law of sin and death.

I began to pray with all my might for those who had in a more especial
manner despitefully used me and persecuted me.

I then testified openly to all there what I now first felt in my heart

Banned from most churches in the area, he meets with Whitfield who has just returned from America

Whitfield tells him they can minister in the fields like they did in America

Thursday, 29th –-I left London as I could scarcely reconcile myself at first to this strange way of preaching in the fields, of which Whitfield set me an example on Sunday;

I had been all my life (till very lately) so tenacious of every point relating to decency and order

that I should have thought the saving of souls almost a sin if it had not been done in a church.

Monday, 2.--At four in the afternoon, I submitted to be more vile and proclaimed in the highways the glad tidings of salvation, speaking from a little eminence in a ground adjoining to the city where gathered 3,000 people

Sunday, 8.--At seven in the morning I preached to about a thousand  persons at Bristol, and afterward to about fifteen hundred on the top of the Mount in Kingswood.

Tuesday, 17.–At 5 in the afternoon I was at a little society in the Back Lane. The room in which we were was propped beneath, but the weight of people made the floor give way; so in the very beginning of PREACHING the post which propped it fell down with a great noise.

NEVERTHELESS the floor sank no farther; so that, after a little surprise at first, they quietly attended to the words that were spoken.”

VBS for Adults

For reasons obvious to most of our readers, I was able to attend no less than 10 (ten) VBS/Kids crusades this summer. Seven Baptist, several Pentecostals and a Methodist one.

The themes ranged from jungle journey and the Lion King to giddy up cowboys and cowgirls and world/planet/time travelling. All cool themes with lots of props and much careful preparation all in the name of bringing the Good News to the little ones. A noble cause truly worthy of any expense and labor for any church out there.

Time and length ranged from one whole day or one evening service to three nights and even several week long ones. For most of it, the ones held in most Baptist churches were designed by LifeWay and were well structured with kids constantly moving from station to station. The rest were somewhat free style, but still designed with the expectation of lots of children attending. In between each module there was candy, snacks or even a full blown supper.

The location of each VBS and the way it was designed for the crowd flow made the initial impression important. Signs welcoming and directing newcomers were grate, but the friendliness of the people made up for less signage and more human touch. Registration was a must and parents’ preferences were not taken lightly. The decorations of each room helped the children adjust to the new setting and work through the set curriculum. And yes, lots of kids made lots of mess so cleanness in class rooms, play areas and bathrooms were tended to. Some churches had a designated team that made sure the facilities were clean for the next group. And where cleanness was not intentional, it was observed that many parents did not return with their children.

Most VBS programs were designed around age groups. Some included even classes for toddlers and several had adult classes too. The ones that did not, included a family night toward the end of the week for parents to attend. A family night was a great feature for parents who did not attend but dropped their kids every night and picked them up afterwards. They were addressed with materials and opportunities for a spiritual renewal.

The thematic VBSs progressed with learning daily and build up on the previous day. The groups of children toggled between Bible lesson, crafts, games and lots of music. Kids were greatly encouraged to participate and learn the songs and dancing, recite Bible verses and answer questions from the covered material. Some parents participated too.

Prayer was made a central focal point for most of the VBSs observed. The Baptists ones, especially, had pledges of allegiance at the start of the service and assembly with prayer toward the end. A memorable experience for all children who enjoy social setting, making new friends and learn the Bible.

Here are several take ways to observe for a VBS in your church:

1. Prepare for lots of children – if you have it they will come
2. Train your workers. Form teams for each task. Assign measurable goals to ensure smooth moving through the program
3. Self designed VBS programs work as good as the paid ones, as long as designed with the children and families in mind
4. Chose the length of the event carefully with regard of your constitutions. For the most of it, less is really more.
5. Do not underestimate friendliness, cleanness and the safety of the children.
6. Don’t miss a family day. Everyone likes hot dogs and water slides on a hot summer day.

This goes without saying, but focus on God – it is easy to lose track and purposes in the larger design of such events.

The LOSS of IMAGINATION

In the 1950s kids lost their innocence.
They were liberated from their parents by well-paying jobs, cars, and lyrics in music that gave rise to a new term —the generation gap.

In the 1960s, kids lost their authority.
It was a decade of protest—church, state, and parents were all called into question and found wanting. Their authority was rejected, yet nothing ever replaced it.

In the 1970s, kids lost their love.
It was the decade of me-ism dominated by hyphenated words beginning with self.
Self-image, Self-esteem, Self-assertion….It made for a lonely world. Kids learned everything there was to know about sex and forgot everything there was to know about love, and no one had the nerve to tell them there was a difference.

In the 1980s, kids lost their hope.
Stripped of innocence, authority and love and plagued by the horror of a nuclear nightmare, large and growing numbers of this generation stopped believing in the future.

In the 1990s kids lost their power to reason.
Less and less were they taught the very basics of language, truth, and logic and they grew up with the irrationality of a postmodern world.

In the new millennium, kids woke up and found out that somewhere in the midst of all this change, they had lost their imagination. Violence and perversion entertained them till none could talk of killing innocents since none was innocent anymore.

― Ravi Zacharias, Recapture the Wonder

52 DAYS AWAY

The Nehemiah Experience: Devil, did you hear, I done built the wall!

2018 Revival Harvest Campaign: The Nehemiah Experience

Nehemiah 1: Who cries, fasts and prays for the desolated church?

Nehemiah 2: Dear, devil, I am back!

Nehemiah 3: 12 gates of Jerusalem

Nehemiah 4: Devil, did you hear, I done built the wall…
(1)Time to enter through the Door
(2) Time for junk no more
(3) Time to wage war

Calling on the Nehemiah Generation

Strangers will come in the Church
And the walls need to be fortified…

GOD is DOING a NEW THING

The Holy Ghost within us cries for holiness and we shall not be oppressed, depressed, repressed, regressed, transgressed by this dead and dying world. For there’s a standard of heaven and a judgment of God; a rule of holiness and a road of righteousness which must begin nowhere else but with the household of God; where God is doing a NEW thing and speaking for a SEASON of:

– Re-covery
– Re-claiming
– Re-versal
– Re-juvenation
– Re-imbursement

– Re-cuperation
– Re-organization
– Re-volution
– Re-envisioning
– Re-freshing

and re-telling the old, old story that a King has left His glory and died on cross on Calvary to save a wretch like me…

Compelled by the love of Christ

When David Livingstone was asked why he became a missionary to Africa, he replied, “I was compelled by the love of Christ.” It leaves us in wonder, can one truly show the love of God without obey to send, be sent and go. This is not meant to be critical, but it certainly bids the question, what type of Christians attend church two-three times weekly and call it done. Should we truly expect people to simply attend church because we want them to come to our program or should we be the ones to send, be sent and go to the periphery of society where the disenfranchised, marginalized and outcasts live. Jesus did!

RAMADAN: How to reach Muslims with the Gospel?

Over 1 billion Muslims around the world are now observing Ramadan, a month of fasting and reflection. While most adherents to Islam are spending their holiday on personal discipline and dedication, more extreme factions are using the time of year to call for violence against Christians.

Ruth Kramer of Mission Network News reports:

“During Ramadan, the jihadists are calling for holy war. They’re calling it kind of an obligatory act of worship. What you typically see during Ramadan is a real spike in the violence. On the day that Ramadan began, jihadists attacked a bus that was filled with Coptic Christians in Egypt and killed 29 of them; about half of those were children as young as two years old.”

In the face of such violence, as we’re bombarded by stories of increasing barbarism, how should the body of Christ respond?

“One of the biggest tools we have in our tool chest is prayer, and we just don’t know how to pray for Muslims, how to love Muslims, to come alongside them and say there is another way.”

“If we knew how to pray for Muslims, and we joined together in prayer, imagine what God could do through that.”

To help us learn to pray for our Muslim neighbors, Prayercast, a branch of OneWay Ministries, is hosting the Ramadan Prayer Challenge.

The campaign sends daily prayer notes directly to your smartphone, focusing on specific regions and concerns of Muslim people. They’re inviting Christians across the world to unite in prayer for the next month, to ask “with one voice that God would shatter the deception of Islam with the presence and truth of Jesus Christ.”

How to Evangelize a Muslim

• The testimony of the Gospels provides the most reliable witness to Christ. Preach the Gospel as it is! Do not soft-pedal around biblical terminology to please Muslim hearers. Be clear about what you believe and why you believe it. Know the Scriptures well, and know the confessions and what exactly you believe (catechisms). The more you know about your faith, the easier it is to talk with Muslims.
• There is no gospel in Islam. The Qur’an clearly contradicts the essence of biblical Christianity and rejects the triune nature of God, disfigures the biblical doctrines of the person of Christ and denies justification through faith on account of the work of Christ on the cross. While claiming to be the perpetual religion of nature and history, following in the footsteps of Christianity, it attempts to justify its claims by asserting that the Word of God, revealed in the New and Old Testament, is corrupted. Our apologetic discussion with Muslims should be to defend the Scriptures and prove that the Scriptures aren’t corrupt as Muslims claim. Our goal is to open up their minds a bit so that they can start reading the Gospels for an eyewitness or a companion of an eyewitness to the real Jesus.
• Always ask them the classic evangelistic questions. ‘What about your salvation?’ ‘Can you be certain of this?’ ‘If you were to die, can you be certain you’d enter heaven at some point?’ Their response is always, “No, I couldn’t be certain, nor do I care.”
• Most western missionaries are result oriented; instead you should be concerned about preaching the Gospel correctly (as it is). The essence of Muslim evangelism is accurate communication about sin and grace: simply and clearly. Talk about the law and the gospel, not about infralapsarianism and divine simplicity! Don’t compare the Bible with the Quran. That comes later!
• Always remember that you are talking to Muslims. Avoid the use of Christian jargon. Speak about real sin, real guilt, real shed blood! Do not be ashamed to use Jesus’ direct and indirect titles clearly such as ‘Son of God’ ‘Lamb of God’ ‘New Adam’ ‘I AM – YAHWEH’ ‘Savior’ ‘Almighty God’.
• Use tact and be charitable! Don’t talk about reprobation with a Muslim or a new convert who has just lost an unbelieving family member. Be kind and courteous! Many Muslims act and speak out of ignorance, not malice.
• Be sensitive to their past – if they’ve had a bad experience with Christians, missionaries or churches, struggled with a particular sin etc., be understanding and compassionate! Muslims hate self-righteousness, and rightly so! Do not soft-pedal the law and the guilt of sin, but make sure they understand that you are a justified sinner, not a self-righteous “know it all” who is here to correct them!
• Muslims will ask you many questions about your faith. Don’t feel like you have to answer all of their questions in one day. However, make sure they hear your answers to one or two questions clearly. Stick with the subject – don’t get sidetracked. When the conversation wanders, pull it back to center stage – the law and the gospel.
• Muslims will ask you to comment on their faith. Don’t go there; they will not benefit from your criticism (or feigned approval) of other religions. Your job isn’t to debunk Islam but to give a clear witness to the truth of the Gospel. Instead of letting them drag you into the topic, turn the tables and ask them questions. Let them articulate their own understandings of the religious themes you are discussing; let what you communicate be the plain truth of Christian doctrines without enumerating how Islam is wrong.
• The message of the Gospel offends Muslims. It is okay! Don’t worry! God will take care of the hearer. It is His message. Muslims will not convert to Christ if they are not offended by the message of the Gospel. Offend them by being very clear about the teachings of Christ!
• Do not use any ‘Muslim friendly’ bible translations. ‘Muslims friendly’ bible translations are very deceptive! They are not true to the original Scriptures. Muslims see it as a form of deception by missionaries!
• Muslim evangelism is not about winning an argument, but leading Muslims to Christ with the Gospel. Discussions may get heated and intense at times – that’s okay. But the purpose of Muslim evangelism is not to show why you are right and Islam is wrong. It is to communicate the truth of the gospel! The message is to be the offence! Not you!
• When Muslims are apathetic about sin – use the law. When Muslims have doubts or are skeptical – use basic apologetic arguments. When Muslims express guilt for sin – present the Gospel.
• Evangelism is about leading Muslims to Christ. Convincing non-Christians or Evangelicals that Reformed theology is true, falls under the heading of polemics. Don’t confuse the two.
• When talking to Muslims stick with what all Christians hold in common wherever possible. Leave the internecine fighting among Christians aside when talking to Muslims. A Muslim will not care so much about differences between the Catholics and the Protestants or Lutherans and Baptists. Issues such as the exact meaning of the Lord’s Supper or methods of baptism should be addressed later, during discipleship!
• Wherever possible, when talking to Muslims speak about Christianity as factually true – “Jesus did this,” “Jesus said this,” “people heard and saw him,” etc. Keep away from the subjective line of approach– “it works for me,” “this is how I feel about it,” this is my testimony.”
• Before meeting with your Muslim friends pray for wisdom.
• Muslims will respect the text you quote, but not your personal opinion. Trust in the power of God the Holy Spirit working through the word! Cite texts directly from the Scriptures with attribution. Jesus says, Paul says…. It will not help Muslims to hear your personal opinion on biblical issues. So, don’t say “I think,” or “it seems to me” or “I feel like…” Muslims interpret your thoughts, your take on things or your feelings as part of the corruption of the Bible.
• Don’t rush things with Muslims. Just because a Muslim is not ready to trust in Christ after one encounter does not mean that effective evangelism has not taken place. Pre-evangelism is equally vital. You may plant, but someone else may have to water! Always remember that it is not us who convert the Muslims to Christ but God Himself (in His time)!
• Remember that evangelism isn’t complete after you first present the Gospel message to a Muslim. Evangelism has to continue even after they repent and give their lives to Christ. They have to sit under the ministry of the Word. Evangelism of a Muslim is complete only after they are baptized, brought to the Lord’s Supper and sat under the preaching of the Word at church. In other words, evangelism never ends. Discipleship is evangelism.
• Treat Muslims as objects of concern, not notches in your belt! Establish relationships and friendships with Muslims whenever and wherever possible.
• Don’t forget that a prophet is without honor in his own home. The chances of Muslim converts leading their own unbelieving family members (or someone close to them) to Christ by themselves is remote. Encourage them as they give witness to what they have learned, but also pray for God to bring other people into the picture to help evangelize their families.
• Don’t force things. If your Muslim friends balk, ridicule and otherwise are not interested, back off. Find another time and place. If after repeated attempts to communicate the gospel, and someone still shows an unwillingness to hear what you have to say, “shake the dust off your feet and move on to a new town!”
• Be willing to get your Muslim friends the resources they need: be willing to provide them with a Bible (not just a New Testament), the right book to read, and certainly an invitation to your home and later an invitation to attend your church or to a Bible study, etc. Never ever use a Muslim friendly bible translation. These translations are a product of some western mission agencies without any support from the national churches who know their context best.
• Pray for opportunities to evangelize Muslims. Make sure to let your Muslim friends know that you regularly attend a church. Do not disconnect your evangelism effort from the church. Pray for your church – that God would bless the preaching of his word, that he would bring Muslims into our midst, and that he would bless the church with growth.
• You don’t have to become a practical Arminian to be a faithful evangelist! A Christian approach to Muslim evangelism simply means telling Muslims the truth in love without changing it. Trust that God the Holy Spirit will penetrate hearts and minds of Muslims with “the Gospel”
• Muslims love to sing Islamic hymns that tell the stories of the Quran. Islamic hymn singing is singing the words of the Quran. Show your Muslim friends some samples of Christian biblical songs with verses directly taken from Scriptures. In other words, sing the Bible to them! The role of music in human culture is to join people together. Biblically we are commanded to sing the praises of Christ. There are 694 references to singing or music making in Holy Scriptures. Participatory singing is a very significant matter biblically. There will be no singing in Hell, but the saints in Heaven will sing everlastingly. That is really amazing and remarkable! Let us show Muslims what we will be doing in Heaven.
• “Fear God and give Him Glory, because the hour of His judgment has come, and Worship Him who made heaven and earth, the sea and the springs of water.” (Rev. 14:7)

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