The Invitation: A Theology of Evangelism (Richard R. Osmer) -- A Review

THE INVITATION: A Theology of Evangelism. By Richard R. Osmer. Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, 2021. Xiv + 281 pages.

What comes to mind when you hear the word evangelism? Is it a positive or negative reaction? Does it conjure in your mind an image of a person pushing a tract into your hand as you walk down the street? Or, is it Billy Graham preaching at one of his crusades (for those of us who can remember him in life)? In other words, do you equate evangelism with pushing for conversion?

                Most likely when you think of evangelism you tend to equate it with conversionism. That concept might begin with the assumption that, according to the New Testament, humans are by nature sinners and the ultimate fate of sinners is divine judgment leading to a sentence of eternal torment in hell. That is, unless you experience salvation in Christ, for the good news is that Jesus died for your sins. If you accept Jesus as your savior (convert) you will receive forgiveness of your sins and a spot in heaven when you die. When that message gets shared, it includes an invitation to pray the sinner's prayer. That is, at least, the stereotypical understanding of evangelism as conversionism.

                For many Mainline Protestants and probably Catholic and Orthodox Christians, that vision of evangelism is a turn-off. It reeks of high-pressure sales. In fact, for many Mainline Protestants evangelism is something others do. Martha Grace Reese has explored the Mainline hesitancy in her book Unbinding the Gospel, which is a worthwhile text to study in mainline churches. In The Invitation, Richard Osmer, Professor Emeritus of Mission and Evangelism at Princeton Theological Seminary, offers another important look at evangelism and does so by looking at it through the lenses of Scripture and Theology. He invites us to consider an understanding of theology that moves beyond conversionism. Instead, he makes a compelling case for envisioning evangelism as a form of invitation.

                Osmer suggests that the connection of evangelism with conversion has roots in the renewal movements such as pietism that emerged after the Reformation. In this view, people are lost in sin and must be saved through conversion. Embracing Jesus as one’s savior is the means to receiving salvation. A second presupposition is that people are free to decide to convert or not. In other words, conversion is an act of free will. Finally, "conversion is life-changing and accompanied by a dramatic experience at a particular moment (or short period) of time." In other words, there is a before and an after. Many of us have had these experiences. The expectation then is that evangelism will take people through these three steps. (pp. 10-11).

                Might there be a different understanding of evangelism that comports better with Mainline Protestant understandings of the divine-human relationship, one that doesn’t focus on conversion as the desired outcome?  Osmer’s definition of evangelism, which is developed in the course of the book, is this "Evangelism is the invitation to respond to the gospel, the good news of God's salvation of the world in Jesus Christ, which is offered to others as part of the witness of the church under the guidance and persuasive power of the Holy Spirit." (p. 12). He explores this idea in conversation with Scripture, primarily Paul's letters along with the Gospels of Mark (representing the Synoptics) and John (Part 1). He also explores this definition in conversation with the theology of Karl Barth (part 2). The choice of Barth is rooted in Osmer's own theological roots, which have been heavily influenced by Barth. It is good to remember that Barth is an important theological conversation partner at Princeton where Osmer has had a long tenure. In the course of the conversation with Scripture and Barth, Osmer includes case studies drawn from his courses at Princeton in evangelism. These case studies unearth real-life understandings, both positive and negative, toward evangelism. They also give a very practical edge to the presentation.

                His vision of evangelism as invitation is reflected in six principles. First, God is the one who calls, so that the evangelist delivers an invitation on behalf of God. Secondly, God's call comes through the gospel, which is the "story of God's love of the world in Jesus Christ." Third, those who respond to God's call receive a new identity as followers of Jesus who are part of a community. Fourth, this community of disciples is called upon to bear witness to the gospel. Fifth, "the mission of witness encompasses saying, doing, and being the gospel." For many mainliners, it's the "saying" part that is problematic. Faith is often deemed to be "private" and should be kept to ourselves. I’ve heard folks regularly claim the authority of St. Francis of Assisi: “Preach the gospel at all times. And if necessary, use words.” For many words are rarely if ever necessary. We do good things, but we don't say why we do good things. The sixth principle is that “evangelism is the ministry of inviting others to hear Christ's call to come and follow him." Of course, an invitation does require words. (pp. 15-16).

                Osmer wants to root this vision of evangelism as invitation in Scripture. In pursuit of this goal, he chooses to engage with the writings of Paul, Mark (representing the Synoptics), and John. With this foundation, he turns to the writings of Karl Barth, who developed a specific understanding of evangelism—or as Barth preferred, "evangelization." He points to Barth as the most helpful resource in developing a vision of evangelization as invitation. One of the elements of Barth’s theology of evangelism involves the church as witness. As Barth declared in the Church Dogmatics “The Church is either a missionary Church or it is no church at all” (p. 150). Those whom he envisions being evangelized include the unaffiliated as well as those who are nominally Christian (remember that for Barth, evangelism does not seek just a one-off experience, but one that occurs regularly throughout our lives).

                In Part Three Osmer provides us with practical applications of what we read in Scripture and theology. This section takes the form of two chapters (six and seven). Chapter six focuses on "evangelization as a ministry of the church." In this chapter, he focuses on the call to be missional and the importance of leadership. In this chapter, he offers several guidelines for engaging in the form of evangelism he has introduced. He notes that his purpose here is not to offer a methodology but "a new understanding of the purpose of evangelization" (p. 196). Evangelization will take different forms rooted in context. The guidelines help the reader explore what this will look like in practice. Here is a key point, which is rooted in Barth's theology, we need to move beyond the idea that evangelism is a single point-in-time event, but rather takes place again and again. While conversionism tends to minimize the role of the community, this vision focuses on bringing people into the life of a community of disciples.

While chapter 6 focuses on the ministry of the church, chapter 7 focuses on teaching evangelization as practical theology. This chapter includes case studies, guidelines for writing and using case studies, and the importance of theology in understanding evangelism.

                As Martha Grace Reese had earlier demonstrated, Mainline Protestants shy away from evangelism, which is one of the reasons for the decline in membership. We simply do not invite people to experience the blessings of being in a relationship with Jesus. Osmer takes this a step further and roots it in theology. He has an important practical section, but that is rooted in the theological foundations already established. He demonstrates as well that invitation fits more closely with the understanding of evangelism present in Scripture. Therefore, it can serve well mainliners who are open to reenvisioning evangelism for our time and do this in a theologically responsible way. For mainliners who have shied away from sharing their faith (with words and not simply through their good works) with others because of how evangelism has been understood, this comes at just the right time. This is a book that exemplifies practical theology. It has practical application, but it is deeply theological. It is accessible but not an easy read (Barth is himself not an easy read). In the end, I recommend Osmer’s The Invitation highly. Of course, I will admit that I did resonate with his engagement with Barth, whom I’ve long found to be a most helpful conversation partner. But, even if you are not Barthian, I believe this is a worthy conversation partner.