Mainline Protestant denominations have long been pillars of American religious and cultural life. These denominations have been deeply influential, not only in shaping the spiritual landscape of the nation but also have shared a deep commitment to social justice and community betterment.
However, in recent decades, these once-dominant religious bodies have faced substantial declines in membership and influence. This downturn is most evident in their struggles with evangelism, a cornerstone activity for any religious institution aiming to grow and sustain its community. Evangelism, the practice of sharing the love and grace of God in both word and action, has long been a central tenet of many Christian denominations, but has proven particularly challenging for mainline Protestant denominations.
While I can’t speak for all Mainline Denominations, my entire career has been spent serving within the United Methodist Church, so I will draw from this experience, however I believe what I share is applicable to most contexts. The United Methodist Church emerged from the Methodist movement, which was rooted in the teachings of John Wesley in the 18th century. Wesley emphasized personal piety, social justice, and the transformative power of faith. Early Methodists were known for their fervent evangelism, reaching out to marginalized communities and emphasizing a personal relationship with Jesus Christ.
The reluctance to evangelize within The United Methodist Church stems from a variety of factors, both historical and contemporary. One significant influence is the negative perception associated with evangelism, shaped by encounters with aggressive forms of evangelization. Many have experienced instances where evangelism felt more like coercion than an invitation to explore faith. Furthermore, the changing landscape of religious pluralism has contributed to the reluctance to evangelize. In a multicultural and diverse society, there is a growing awareness and appreciation for different faith traditions. Millennials, in particular, tend to value inclusivity and respect for diverse beliefs. The fear of causing offense or alienating others by imposing one’s faith can hinder evangelistic efforts.
At the heart of our reluctance to practice evangelism is our tendency to equate it with transactional evangelism or what many call Vampire Evangelism. Transactional evangelism emphasizes immediate, often quantifiable results, such as conversions or commitments to faith, over more relational or process-oriented methods. This method is very direct and outcome oriented and is characterized by short term interactions including brief encounters, door-to-door witnessing and handing out religious pamphlets; a focus on an individual making a decision a decision for Christi quickly, often within the initial interaction, and these interactions tend to be scripted or formulaic; transactional evangelism relies on its efficiency, seeking to reach as many people as possible in a short amount of time, thus maximizing the number of conversions; often there is a lack of follow-up because the focus is on that initial decision rather than ongoing discipleship.
So why is this style referred to as “vampire evangelism”? Like a vampire, who strikes quickly and then vanishes, transactional evangelism often involves a one-time encounter because the “evangelist” is solely focused on a conversion. The term also suggests that this type of evangelism “sucks the life” out of an individual much like a vampire because the conversion takes priority over the person’s well being. Likewise, vampires are often depicted as charming but ultimately they are self-serving and insincere. Similarly, transactional evangelism can come across as inauthentic and superficial, lacking the depth and sincerity of a genuine relational engagement. Just as a vampire’s bite leaves its victim weakened, transactional evangelism can leave new converts vulnerable due to the lack of discipleship and ongoing support. And finally, just as people fear and defend against vampires, those who have negative experiences with transactional evangelism may become defensive and/or hostile towards the Church and Christians.
Our history of transactional evangelism highlights the need for a reassessment of how we approach the practice. To move forward, we must seek to redefine evangelism in a way that resonates with today’s diverse and pluralistic society. This involves embracing relational, process-oriented methods that prioritize genuine connections and ongoing discipleship over quick conversions. Renewed evangelistic efforts that are authentic, respectful, and inclusive can help revitalize our local churches. This is something we will explore in upcoming posts. For now, what has been your experience with evangelism?
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