Evangelism in a Post-Christian Culture

What does it look like to do evangelism in a post-Christian culture? 

The question for many isn’t whether Christianity is true. It’s, is Christianity good? 

Back when I was in seminary, people might have said, “That whole Christianity thing is good for you; it’s just not for me.” 

Today, however, people are no longer sure Christianity is good for society. It’s quite possibly bad for us all. The Bible and Christian teaching are increasingly seen as oppressive and repressive, backward and bigoted, toxic for society. Within a single generation, Christianity has gone from being beneficial, to benign, to benighted. 

But is a post-Christian society radically different from a pre-Christian one? 

There are at least three ways our situation is like that of a pre-Christian context: 

1. Many people don’t know the gospel. 
2. The goodness of Christianity is increasingly in doubt. 
3. More and more Christians are maligned for their faith. 

When we use the term “post-Christian,” we might assume that people deliberately and self-consciously reject the claims of Christ. To be “post”-anything might imply that you’ve released what formerly you held. But in my experience, many people in our society are largely ignorant of the Christian gospel and the teachings of the Bible. 

So-called exvangelicals who are deconstructing often reveal in their personal stories that they never truly understood historic Christianity in the first place. Many of our neighbors, coworkers, and friends aren’t rejecting Christianity because they’ve weighed it and found it wanting. No, like those in a pre-Christian society, many are ignorant of the true evangel. 

Furthermore, Christianity is often seen as anything but good, which is the exact challenge faced by missionaries today in pre-Christian contexts around the world. It’s also the same thing we see in the early church, both in the biblical record and church history. In the first centuries, Christian apologists didn’t merely defend the gospel, they defended the goodness of the church. They actively tried to demonstrate that Christians weren’t evil, immoral, or politically insubordinate, but genuinely good people who sought the good of society. 

Despite this, early Christians often faced rejection, particularly social and familial ostracism. At times, they also encountered physical and political persecution. It’s common for those who follow Christ in a pre-Christian culture to be shamed by their peers and excluded from their families—a terrible cost, especially for those in more collectivistic and honor-shame cultures. 

However, notice again, this is also the case for those of us in post-Christian America. We’re increasingly experiencing what our brothers and sisters around the world have known throughout history. To claim the name of Christ is to have our own name ridiculed and mocked. 

For all the differences we might identify between pre-Christian and post-Christian cultures, there is a profound overlap in our experiences. Which means that, despite the “newness” of what we’re facing in this country, it’s not all that new in the life of the church. Therefore, we should look to the Bible and to church history for help. 

Consider our call to evangelism from 1 Peter. Writing to elect exiles—to believers who were social and cultural outsiders—Peter provides clear instructions for how to do evangelism in a hostile environment. Whether it’s pre-Christian or post-Christian, the instructions remain the same: as followers of Christ in a hostile world, we’re called to articulate, authenticate, and adorn the gospel. 

Articulate the Gospel with Confidence and Joy 

First, we’re called to articulate the gospel with confidence and joy: 

But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, so that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy. (1 Pet. 2:9–10) 

Protestants believe in the priesthood of all believers. And notice the primary function of priests that Peter has in mind: to proclaim the gospel. We tell others how we’ve been delivered from darkness to light, and how God has shown mercy to those like us who didn’t deserve it. 

God’s purpose for all those he saves is that they would proclaim his praises. 

I used to be a little skittish about personal testimonies. They aren’t necessarily the same as a gospel presentation. And I’ve heard plenty of testimonies not done well. But testimonies can be incredibly powerful when we do two things: 1) confidently declare the gospel of God’s grace, and 2) joyfully tell what God has done for us. 

When someone tells you they’re facing financial struggles, can you tell them about your heavenly Father who knows all your needs and cares for you? When you talk with someone battling cancer, can you tell them how Christ has given you hope beyond this life? When you meet someone for the first time, do you let them know the most important thing about you—that you’re a Christian—and that you’d love to tell them why Christ means so much to you. 

In a post-Christian society, we can’t assume our friends know the gospel. That means we need to articulate it to them with confidence and joy. That joy comes, first and foremost, from recognizing what Christ has done for us. Such evangelism isn’t a begrudging duty; it’s the overflow of praise from those delivered from death. 

Adorn the Gospel by Being Good and Doing Good 

Second, we’re called to adorn the gospel by being good and doing good. 

Beloved, I urge you as sojourners and exiles to abstain from the passions of the flesh, which wage war against your soul. Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation. (1 Pet. 2:11–12) 

Writing to those living in a hostile world—to sojourners and strangers—Peter tells them to keep their conduct honorable among non-believers. That word “honorable” means “good.” We should be good and do good—so that others may see our good deeds and glorify our Father who is in heaven. 

I once heard a New Testament scholar talk about how the gospel spread so dramatically throughout the Roman Empire in the first and second centuries. When the world thought Christians were crazy, strange, and maybe even insane, he said, “The good news became good news on the street, when people saw that Christians were actually good people.” Those who thought Christianity was the epitome of stupidity couldn’t get beyond the fact that these Christians were the best neighbors, the best friends, the best employees, the best coworkers, the best citizens, and the best spouses. 

There’s been a bit of debate about whether we should seek to be winsome in our witness. Now, if “winsomeness” means we abandon our priestly responsibility to boldly declare the praises of God, then no, winsomeness is bad. It’s capitulation instead of courage. But we absolutely should be winsome if that means showing honor to our opponents, blessing our enemies, having speech seasoned with grace, flavoring ourselves and our conversations with gentleness and respect—including all our online interactions. 

Paul tells Timothy he “must not be quarrelsome but kind to everyone . . . patiently enduring evil, correcting his opponents with gentleness.” Why? Because “God may perhaps grant them repentance leading to a knowledge of the truth” (2 Tim. 2:24–25). What is it that Christ uses to win our opponents and lead them to repentance? It’s not only our courage to speak the truth. It’s also our kindness in the face of error. 

Friends, this won’t be easy. As we inhabit a culture increasingly opposed to the gospel and hostile toward Christianity, obeying these commands is only going to get harder. Now more than ever, we need to work at showing honor to everyone, submitting to authorities, speaking with gentleness and respect. Why? Because we want to be the salt and light that Christ calls us to be. We want others to see our good deeds and glorify our Father in heaven. We want, as Titus 2:10 says, to adorn the doctrine of God by our good faith. We want others to be drawn to Christ because they see something different in us. 

Authenticate the Gospel by Suffering with Hope

Lastly, we’re called to authenticate the gospel by suffering with hope. 

Now who is there to harm you if you are zealous for what is good? But even if you should suffer for righteousness’ sake, you will be blessed. Have no fear of them, nor be troubled, but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect, having a good conscience, so that, when you are slandered, those who revile your good behavior in Christ may be put to shame. For it is better to suffer for doing good, if that should be God’s will, than for doing evil. (1 Pet. 3:13–17) 

When we suffer as exiles in a world hostile to Christianity, it’s our hope amid suffering that authenticates the gospel as much as anything else. First Peter 3:15 gets a lot of airtime in conversations about evangelism and apologetics. But have you ever considered its context? Peter is writing to believers who assume others might want to harm them. And what does Peter say? “Well, I don’t think people will actually harm you if you’re committed to doing good. But even if they do, you don’t need to fear. Instead, be ready to make a defense when anyone asks about your hope.” 

We often read verse 15 as if Peter envisions people coming to us enthralled by our hope. As if our friends and family will see our faith in Christ, and they’ll want it too. That can and does happen. But I think Peter assumes a situation where people ask about our hope in an antagonistic way (“when you are slandered,” 1 Pet. 3:16). They’re not saying, “How do you have so much hope?” Instead, the question’s more like, “What’s your deal?” “Why are you wasting your time with this Christianity stuff?” “Why do you throw away your weekends on church?” “Why can’t you just have a little fun?” “Why are Christians like you so judgmental—so hateful?” 

When your neighbors, coworkers, and friends lash out with challenging questions or harsh criticism, that is the perfect time to be a witness for Christ. Peter says you need to be ready for that moment. 

Do our non-Christian neighbors and friends know we have a hope beyond this life? Beyond the next paycheck? Beyond the weekend? Beyond the Super Bowl? Beyond our summer vacation? Beyond the next election? Friends, we authenticate the gospel by having an unshakable and inexplicable hope—a hope that survives even through fiery trials. 

The early church was keen to show both an otherworldly hope and goodness as they proclaimed the gospel. To give an example of this, consider this from the Letter to Diognetus (ca. 2nd century). 

For the Christians are distinguished from other men neither by country, nor language, nor the customs which they observe. For they neither inhabit cities of their own, nor employ a peculiar form of speech. . . . But, inhabiting Greek as well as barbarian cities, according as the lot of each of them has determined, and following the customs of the natives in respect to clothing, food, and the rest of their ordinary conduct, they display to us their wonderful and confessedly striking method of life. They dwell in their own countries, but simply as sojourners. As citizens, they share in all things with others, and yet endure all things as if foreigners. Every foreign land is to them as their native country, and every land of their birth as a land of strangers. They marry, as do all [others]; they beget children; but they do not destroy their offspring. They have a common table, but not a common bed. They are in the flesh, but they do not live after the flesh. They pass their days on earth, but they are citizens of heaven. They obey the prescribed laws, and at the same time surpass the laws by their lives. They love all men, and are persecuted by all. They are unknown and condemned; they are put to death, and restored to life. They are poor, yet make many rich; they are in lack of all things, and yet abound in all; they are dishonored, and yet in their very dishonor are glorified. They are evil spoken of, and yet are justified; they are reviled, and bless; they are insulted, and repay the insult with honor; they do good, yet are punished as evil-doers. When punished, they rejoice as if quickened into life; they are assailed by the Jews as foreigners, and are persecuted by the Greeks; yet those who hate them are unable to assign any reason for their hatred. 

Conclusion 

Friends, you and I need to learn how to live in a society where every action and interaction is an opportunity to declare the gospel. Why? Because most people around us don’t know the good news of Christ. And we need to learn how to approach every setting and situation as an opportunity to demonstrate the gospel. Why? Because people aren’t sure Christianity is good. We need to show them the glory of God through our good attitudes, our good words, and our good deeds. And even when the day comes that we must suffer for the name of Christ, we will do so in hope—a hope that’s inexplicable and yet begs for an answer.