Abstract
Evangelism is a core function of the Christian Church, but its execution varies widely across denominations. Confessional Lutheran theology, as articulated in the Book of Concord, provides a distinct perspective on evangelism rooted in the doctrines of justification by faith, the Means of Grace, and the priesthood of all believers. This article argues that evangelism should be centered on the proclamation of the Gospel through the Word and Sacraments, avoiding both legalistic coercion and emotional manipulation. Instead, evangelism is a faithful witness to Christ’s work, trusting that conversion is the work of the Holy Spirit.
Introduction
In modern Christianity, evangelism often takes on a pragmatic or experiential approach, with churches employing various marketing strategies or revivalist tactics to attract converts. Conversely, confessional Lutheran theology maintains evangelism is not a human-driven enterprise but a divine calling through which the Church proclaims the Gospel. The Book of Concord offers a framework for understanding evangelism that is grounded in Scripture, emphasizing God’s work in salvation rather than human efforts. This article briefly explores the Lutheran approach to evangelism through the Lutheran Confessions.
I. Evangelism as the Proclamation of the Gospel
Confessional Lutheranism teaches evangelism is fundamentally about proclaiming the Gospel, not pressuring conversions. The Augsburg Confession defines the Church as “the assembly of all believers among whom the Gospel is purely preached and the holy sacraments are administered according to the Gospel” (AC VII, 1). This definition underscores that the primary task of the Church is not social programs or human persuasion but the faithful preaching of the Gospel of Jesus Christ, which is directly delivered through the sacraments.
The faith received through this Gospel of Jesus Christ is not done by our works but is the work of God. Thus, “we cannot obtain forgiveness of sin and righteousness before God through our merit, work, or satisfactions, but that we receive forgiveness of sin and become righteous before God out of grace for Christ’s sake through faith when we believe that Christ has suffered for us and that for His sake our sin is forgiven and righteousness and eternal life are given to us” (AC IV, 1-2).
How do we receive this faith? By hearing (Romans 10:17), which is a passive condition. Therefore, to obtain this faith through hearing, “God instituted the office of preaching, giving the Gospel and the sacraments. Through these, as through means, He gives the Holy Spirit who produces faith, where and when He wills, in those who hear the Gospel. It teaches that we have a gracious God, not through our merit but through Christ’s merit, when we so believe” (AC V, 1-3).
Thus, evangelism should focus on delivering the Gospel, not on manipulating responses. The Church’s role is to proclaim Christ’s atoning work, while the Holy Spirit is the one who creates faith in the hearer.
II. The Role of the Means of Grace in Evangelism
Evangelism in the Lutheran tradition is sacramental, meaning it is not an intellectual persuasion or emotional appeal, but a divine act where God works through the Means of Grace—the Word and Sacraments. As Luther explains,
Therefore everything in this Christian community [the Church] is so ordered that everyone may daily obtain full forgiveness of sins through the Word and signs appointed to comfort and encourage our consciences as long as we live on earth. Although we have sin, the Holy Spirit sees to it that it does not harm us because we are part of this Christian community. Here there is full forgiveness of sins, both in that God forgives us and that we forgive, bear with, and aid one another
LC Part II, 55
In contrast to revivalist traditions that rely on the emotional manipulation of altar calls or the rationality of human decision, Lutheran evangelism centers on baptizing and teaching (Matthew 28:19-20)—Baptism and teaching thus go together, as signified in the conjunction and. The Means of Grace are not optional tools—an “outward confession of an inward faith”—but the very means through which God brings people to faith.
III. The Priesthood of All Believers and Evangelism
While pastors are entrusted with the public ministry of Word and Sacrament, all believers are called to share the Gospel in their vocations. To reiterate the Augsburg Confession, “To obtain such faith God instituted the office of preaching, giving the Gospel and the sacraments. Through these, as through means, He gives the Holy Spirit who produces faith, where and when He wills, in those who hear the Gospel. It teaches that we have a gracious God, not through our merit but through Christ’s merit, when we so believe” (AC V, 1-3).
Though the pastoral office has a distinct role in preaching and administering the sacraments, every Christian is called to confess Christ in his or her daily life, which then brings the individual into the Christian community—the Church. Luther’s doctrine on vocation teaches evangelism happens organically as believers live out their faith in their various callings. Evangelism is thus not about programs but about Christians being faithful witnesses where God has placed them.
IV. Rejecting Manipulative and Legalistic Evangelism
Modern evangelical movements often emphasize numerical growth (i.e., the church growth movement that sparked in the 1960s), emotional manifestation (i.e., the enthusiasm/mysticism of Pentecostalism), or human efforts in conversion (e.g., denominations like Baptists and Methodists). Lutherans reject the notion that faith is produced by human willpower or emotional persuasion. The Formula of Concord explicitly states,
For this reason, if a person wishes to think or speak about the election and praedestinatio (or preordination) of God’s children to eternal life correctly and profitably, one should as a matter of course refrain from speculation over the naked, secret, hidden, inscrutable knowledge of God. On the contrary, one should focus on how God’s counsel, intention, and predordination in Jesus Christ (who is the genuine, true “Book of Life” [Phil. 4:3; Rev. 3:5; 20:15]) is revealed to us through the Word.
FC SD XI, 13
That is, conversion is entirely God’s work, not the result of human ingenuity. Therefore, Lutheran evangelism avoids manipulative techniques such as guilt-driven appeals, decision theology, or pressure tactics. Instead, we faithfully proclaim Christ and Him crucified (1 Corinthians 2:2) and trust in the work of the Holy Spirit.
V. Evangelism as a Joyful Confession of Christ
Evangelism is not a duty performed under compulsion but a joyful response to the Gospel. The Small Catechism highlights the centrality of the Gospel in the Christian Life, “where there is forgiveness of sin, there is also life and salvation” (SC Part V, 6). When Christians understand salvation is entirely God’s work, they are freed from fear-based evangelism and Christian living. Instead of seeing evangelism as a performance or obligation, and therefore relegating people to numbers on a sales spreadsheet, they can instead confidently share the Gospel with others as a natural outflow of their faith in each of their vocations.
Conclusion
Evangelism in confessional Lutheranism is distinct from many modern approaches. It is not about coercion, manipulation, or human ingenuity but about the faithful proclamation of the Gospel through the Word and Sacraments. The Book of Concord affirms conversion is entirely the work of the Holy Spirit and that Christians share the Gospel as part of their vocations. Evangelism, therefore, is not a numbers game or an emotional appeal but a joyful confession of Christ, trusting in God’s promises. By centering evangelism on God’s work rather than human effort, Lutherans uphold the biblical teaching that salvation is by grace alone, through faith alone, in Christ alone.
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