The American church is experiencing precipitous decline. In the last twenty-five years, forty million Americans have stopped going to church. At the same time, the percentage of religious “nones” has more than doubled to twenty-eight percent, with younger generations being far less religious than older generations. Many of the modern strategies to reach non-Christians have been ineffective.
Further, since the fracturing of evangelicalism, we have failed to reach a consensus for how to effectively reach the lost. Polarized groups have moved closer to fundamentalism or theological liberalism. More recently, evangelicals have splintered towards either pietistic retreat or societal domination. Since the assasination of Charlie Kirk, criticism has become especially heated toward any ‘third way’ approach to culture.
Despite this fragmentation, there is a revived interest in Christianity. Since 2020, Bible sales have increased, and young adults have led a resurgence in church attendance. Public figures like Ayaan Hirsi Ali, Tammy Peterson, and Louise Perry now identify as Christians. Religious beliefs are being reconsidered in the public square. As more people are exploring Christianity, we need a unified and effective way to engage culture.
In contrast to our contemporary dilemma, the early Christians had a diverse but unified approach to reaching unbelievers. Despite societal opposition, they grew from eleven disciples to the majority of the Roman Empire in a few centuries. Still, their missional strategies have often been ignored or distorted today.
To renew the modern church, we must recover the missional practices of the ancient Christians. I show the foundations of each practice in biblical and primary sources along with contemporary applications for the modern church.
Early Church Practices
To reach our culture today, we should look to the practices of the ancient church. We must rediscover the historic practices of praying, worshiping God, training evangelists, donating money, integrating socially, pursuing justice, engaging politicians, and suffering.
Prayer
First, God’s people spread their faith through prayer. Solomon prayed that the nations would know the true God (2 Chr 6:32–33). Similarly, Psalm 67 was a prayer that the nations would know God. Jeremiah 29:7 commanded God’s people to pray for the ‘shalom’ of their city in exile, a term with clear salvific overtones. The Lord’s Prayer opened by urging God to glorify his name (Mt 6:9), and Jesus taught his disciples to pray for evangelistic laborers (Mt 9:38). Paul prayed for the salvation of Gentiles and Jews (Acts 26:29; Rm 10:1) and asked for prayers for effective evangelism (Eph 6:19; Col 4:3; 2 Thes 3:1). Prayer was perhaps the most foundational practice for public Christianity.
The emphasis on prayer continued in the second and third centuries. Ignatius urged the Ephesians to pray that humanity would find God. Justin Martyr wrote that Christians pray for and convince enemies, insinuating evangelistic prayer. He also noted that churches prayed for people everywhere, which likely included prayers for salvation. Tertullian also mentions prayer for enemies, which encompassed evangelistic prayers. Through prayer, the early Christians spread their faith through the ancient world.
Worship of God
The corporate gathering of believers for worship also provided an opportunity for unbelievers to convert. The Psalms provide an especially rich source of insight. In worship, God’s people urged the nations to join in praise (Ps 96:7–9; 117:1). Further, the songs to God often included commands to declare God’s glory among the nations (Ps 57:9; 96:3; 105:1). Isaiah also prophesied a day when the nations would be in the temple for worship (Is 2:2–3). By the New Testament, devout Gentiles worshiped with God’s people (Acts 16:14; 17:4). Paul taught the Corinthian church to expect unbelievers to praise God in response to public worship (1 Cr 14:23–25). The church was a royal priesthood that proclaimed the gospel through praise (1 Pt 2:9). God’s people proclaimed the gospel through public worship.
In the following centuries, churches guarded worship services closely but still provided opportunities for evangelism. A new convert would only be accepted as a catechumen after intense questioning, and some catechetical lectures were withheld until baptism. Still, worship services continued to provide an opportunity for unbelievers to explore Christianity. The church intentionally urged those interested in Christianity to arrive early at services to learn from teachers. Augustine himself, after becoming disillusioned with Manichaeism, began exploring the reliability of Scripture through the preaching of Ambrose. Through their worship services, Christians continued to proclaim the gospel to non-Christians.
Training Evangelists
God’s people also trained evangelists to make their faith public. God created humanity to display his image to the world (Gn 1:27). Priests accepted offerings from sojourners and held them to the law (Nm 15:14–16). God’s people were a light to the nations (Is 60:1–3), and Jesus came to bring light into darkness (Mt 4:16; Jn 1:4–5). He proclaimed the gospel to the lost (Mt 4:23; 9:35) and sent his disciples out to do the same (Mt 10:7; Mt 28:19–20). Paul’s imprisonment emboldened most of the brothers to proclaim the gospel (Phil 1:14), such that he rejoiced that the gospel went forward in every way (Phil 1:18). Both Paul and Peter commanded believers to be ready to give an answer (Col 4:5–6; 1 Pt 3:15). Paul also commanded the Corinthian believers to imitate him, including his suffering for gospel proclamation (1 Cr 4:15–16). The church consistently proclaimed the gospel to unbelievers.
The extrabiblical sources also indicate an interest in evangelism. Jewish priests proclaimed the truth about God to a pagan king. Josephus records how a Jewish merchant named Ananias converted the royal house of Adiabene to Judaism. Even Philo condemned occult leaders for restricting their message and argued that truth must be presented to everyone. Eusebius notes that the successors to the apostles were gifted evangelists who preached the gospel. Evangelism was an essential practice for promoting faith.
Giving Money
Donating money was another way to proclaim the gospel. The Old Testament shows early seeds of financial support for evangelism. Priests received support through regular tithes (Nm 18:21–24; Dt 18:1–8) and court prophets likely received provision from the king (2 Sm 12:1–15; Is 36). However, this theme of financial support for evangelism did not come into its own until the New Testament. Jesus taught that his disciples should receive provisions for their gospel proclamation (Mt 10:7–10, 27; Lk 10:7). As John Dickson has observed, provision for evangelists included maintenance support, sending a missionary, and occasional gifts. Maintenance support provided the essentials needed for evangelism (1 Cr 9:1–18; 1 Th 2:1–9; cf. 2 Th 3:8), sending a missionary covered the expenses needed for travel (Rm 15:24; 1 Cr 16:6, 11; 2 Cr 1:16), and occasional gifts met intermittent needs (Phil 4:14–18). Although varied in kind, consistent donations funded evangelism.
This theme of financial support for evangelism continued in the following centuries. John Chrysostom provides a pertinent example. He interpreted Philippians 1:5 as Paul thanking the Philippians Christians for their financial support. Giving money to an evangelist was a partnership in the gospel. Through their generosity to Paul, the Philippian church proclaimed the gospel to many cities. If someone supported an evangelist, it is as if they themselves proclaimed the gospel to the lost. Donating money was more than a mere financial transfer—it was a declaration of the gospel to a lost world.
Socially Integrating
God’s people were also able to frequently evangelize because they were socially integrated with unbelievers. Job exemplified social integration by providing housing for sojourners (Jb 31:32). The law commanded hospitality for strangers (Lv 19:34). In a religious culture that considered an entire home unclean if entered by a tax collector, Jesus feasted with them (Mt 9:10–13; Lk 19:1–10). In a vision, Peter was told that all food is clean (Acts 10:15). Paul instructed the Corinthian believers to avoid associating with the sexually immoral in the church but not in the world (1 Cor 5:9–13). This theme was expanded later in the epistle, with Paul giving instructions for food offered to idols and describing his willingness to become all things to all people (1 Cor 8–10). This is especially remarkable given the deep friendship associated with table fellowship in the ancient world.
This kind of social integration was maintained by Christians in the following century. The Epistle to Diognetus shows that believers were known for adopting the local dress, food, language, and customs of their host culture while also being distinguished through their true citizenship in heaven. Minucius Felix exposed cultural idols as demonic while continuing to study and utilize pagan philosophy. Wayne Meeks has argued that Christians were more exclusive than other associations, with an intense “resocialization” following their baptism. However, he also shows that they were also far more inclusive of various social classes than other pagan associations. They maintained a distinct community while simultaneously adapting various aspects of their host culture.
Pursuing Justice
This kind of close engagement with unbelievers also required God’s people to holistically pursue justice. God called Abram to be a blessing to the nations (Gn 12:3), and Israel was set apart as a holy nation and royal priesthood (Ex 19:6). Isaiah promised a day when justice would be proclaimed to the nations (Is 42:6–7; 51:4), a prophecy that was explicitly fulfilled by Christ (Mt 12:18). Jesus taught his followers to let their good works shine before others so that God would be glorified (Mt 5:16). Peter commanded good deeds so that the Gentiles and unbelieving husbands would glorify God (1 Pet 2:12; 3:1–2). Christians made the gospel known through a complex ethical system.
The early church modeled this through a thick moral framework that often defied societal expectations. Christians condemned abortion and infanticide (see The Epistle to Diognetus, Athenagoras, Tertullian, and Lactantius) while also showing compassion for women and the poor (see Justin Martyr, Minucius Felix, and Lactantius). The early Christians came from every class. Their care for the needy was so impactful that the Roman emperor Julian commanded his pagan priests to imitate their example. Further, Lanctatius urged Christians to condemn the gladiatorial games, free slaves, care for the dying, and avoid the theater due to sexual immorality. Further, sex was restricted to a marriage between one man and one woman (see Tertullian and Hippolytus). The ethical system of the early church was revolutionary for the ancient world.
Engaging Politicians
Due to their unyielding ethics, God’s people also consistently promoted their faith to unbelieving political rulers. Moses warned Pharaoh about God’s coming judgment and urged him to repent (Ex 4–12). Esther revealed her Jewish identity to the king to rescue God’s people (Est 7:1–6). Daniel interpreted dreams for Babylonian rulers and led them to praise God (Dn 2; 4–5). Nehemiah provided for Israel by negotiating with Artaxerxes (Neh 2:1–8). Jesus proclaimed his messianic identity before the chief priests and Pilate (Lk 22:66–23:5). Paul taught submission to and intercession for rulers (Rom 13:1–7; 1 Tm 2:1–2). Peter commanded Christians to have honorable conduct so that the Gentiles may glorify God (1 Pt 2:12) and then immediately gave the example in verses 13–17 of honoring the emperor.
Similarly, Justin Martyr addressed his apology to the political leaders of his day. While he corrected the leaders for treating Christians unfairly and even warned them that the wicked will go to Hell, he also showed a high level of respect to the politicians. Athenagoras also addressed his apology to the emperors and philosophers and called for equal treatment for Christians. Tertullian and Lactantius showed high respect for rulers. Political engagement was marked by courage and respect.
Suffering
While this kind of proclamation was often unpopular, the suffering of God’s people provided another avenue for gospel proclamation. This was especially apparent in the Babylonian exile, with divine intervention into Jewish suffering leading pagan rulers to praise God (Dn 3; 6). Further, the biblical narrative anticipated a forsaken man who would lead the nations to worship God (Ps 22:7; Is 52). Christ fulfilled this expectation, with his crucifixion proclaiming the gospel (Mk 15:39) and ransoming people from every nation (Rv 5:9–10). The disciples also modeled this dynamic. The early church spread throughout Judea and Samaria after the execution of Saul (Acts 8:1). After his conversion, Paul suffered to proclaim the gospel in Asia (2 Cor 1:8) and viewed his suffering as a means for grace to extend to more people (2 Cor 4:15; Col 1:24–27). Even Paul’s imprisonment led to further proclamation of the gospel (Phil 1:12–14). The suffering of God’s people provided a vivid illustration of the gospel.
In the following centuries, the early church interpreted their suffering in the same way. Immediately after commanding prayers for humanity, Ignatius urged the Ephesian Christians to suffer like Christ to display the gospel. While Pliny tortured Christians and was commended by Trajan, persecution only served to expand Christianity further. Christians increased the more they were punished. Polycarp’s martyrdom prompted Justin Martyr to write his famous apology for the Christian faith. Lactantius noted that worship of God only increased the more it was violently suppressed. The fiery deaths that consumed Christian martyrs were a representation of Christ’s death to their pagan neighbors.
Modern Renewal
The modern American church has often disregarded or disfigured these historic practices through fundamentalism, theological liberalism, and pietism. Either due to dead orthodoxy, cultural syncretism, or societal withdrawal, Christians have been ineffective at reaching the lost. As Miroslav Volf has argued, we must learn to reject, retain, and reshape various aspects of Western culture. The practices of the early church show how to engage modern culture in a more thoughtful and varied way.
Fundamentalism
First, fundamentalism has led many Christians to either attack or slander unbelievers. As both the political right and left have become more secular, Christians have been co-opted by increasing intolerance and demands for ideological purity. Further, Christians have often responded to moral relativism by becoming judgmental and self-righteous. Transformationalism is best seen as a variation of this kind of fundamentalism—both de-emphasize common grace and adopt a harsh, domineering posture toward non-Christians. Modern fundamentalists must learn to both concede the failures of Christianity and affirm good aspects of their surrounding culture.
To accomplish this, evangelicals must develop a social theory that is more biblically and historically informed. In the American context, our political views should not fully conform to either the left or the right. This does not mean that both parties are morally equivalent. Still, Christians should be able to recognize common grace and sin in both parties. If Christians recover this kind of ethical system, we will stand against abortion and uphold the biblical teaching on sex and marriage while also pursuing financial generosity, equality for women, and racial diversity. In this way, our public witness can be restored and non-Christians drawn to the faith. While these positions will often be unpopular, Christians should live with a joy that draws as many people as we repel. Following the example of Christ, we should be known not only for our verbal proclamation but also for our mercy ministries.
Christian political dialogue today must also be known for moral clarity and civility. We must not disengage politically or attempt to fully establish God’s kingdom through a political agenda. Rather, we must seek renewal primarily through regeneration and only secondarily through legislation. Instead of viewing this as a ‘third way’ to approach culture, I think it’s more appropriate to see this as the first way taught by Scripture itself. God’s people are often at their best when they live prophetically on the margins of society, both correcting injustice and extending compassion toward the lost.
Further, Christians must acknowledge their own failures regarding sexual immorality, abuse, and racial injustice. As C. S. Lewis noted, modern people have stopped looking for rulers who pursue “justice, incorruption, diligence” and have instead created leaders who are known for initiative, magnetism, and personality. Going forward, we must urge our leaders to have godly character and to pursue peace rather than fueling a cult of personality. The church must pursue the common good with biblical truth and remarkable compassion. If American evangelicals had engaged politicians like this over the last decade, how much different would our public representation of Christ be today? Sin among political leaders would be sharply corrected rather than excused. The church would be far more unified politically. And while still unpopular, Christians would be known for conviction and compassion.
Theological Liberalism
Second, theological liberalism has led many to compromise the gospel and address social issues while ignoring Jesus. This has been especially common in the mainline church and Roman Catholicism, leading to massive decline. However, evangelicals have not escaped the influence of liberalization. Missional movements have often compromised the gospel through syncretism. Further, due to a lack of Nicene orthodoxy, evangelicals have faced threats from open theism, social trinitarianism, and kenotic Christology. Those influenced by theological liberalism must learn to critique aspects of their surrounding culture and defend themselves against criticisms of Christianity.
Today, Christians must recover a vision for friendship with non-Christians while also refusing to compromise on theological convictions. Evangelism should be viewed not only as an individual responsibility but also a communal one. Meals with unbelievers and the poor should be commonplace. Social outcasts and unrepentant sinners should be drawn to Christian community, even as sin is clearly confronted with grace. Like Jesus, modern believers should be known for their friendship with the lost. Further, Christians must carefully reflect on modern social practices to determine which activities can be engaged in wisely and which should be avoided. Weddings, alcohol use, and parties are all common practices that require biblical discernment. Finally, gospel proclamation should be carefully contextualized, featuring familiar language while still communicating ancient truth.
As the modern West continues to become more antagonistic towards Christianity, we must also deepen our theology of suffering. Suffering should not be pursued but must still be embraced as an avenue for gospel proclamation. Christians must not seek favor with elites to avoid suffering or bow under the pressure of intense criticism. The church must urge tolerance for Christianity and thoughtfully answer objections while simultaneously suffering with dignity and joy. Sacrifice must be presented as an essential part of the mission. Further, Christians must be ready to say with Tertullian: “We rejoice more when condemned than when acquitted.” Followers of Jesus must be ready to imitate Christ in his pain, suffering so that the lost would know the saving power of the gospel.
Pietism
Third, pietism has led many Christians to quietly ignore cultural trends or to withdraw from society out of an overinflated sense of doom. Especially with the rise of secularism, many have opted for a kind of monastic withdrawal. Further, as evangelicals continue to recover their historic emphasis on spiritual formation, we will need to increasingly ensure that we avoid the temptation to piously retreat from society. We must both declare the gospel and show the beauty of Jesus to our lost neighbors.
To avoid pietism, church leaders must remind their congregations of the evangelistic impact of common practices. Pastors should regularly preach on prayer, emphasizing the urgent need to pray for conversion. Sunday worship should be marked by evangelistic prayer, not only as part of the service itself but also before and after worship. Further, the worship service, while primarily intended for believers, should be seen as an opportunity for non-Christians to explore the gospel. Every aspect of the service should be explained for unbelievers, and common objections to Christianity should be regularly addressed in sermons. Additionally, pastors should remind their congregations that tithing not only pays for church expenses but is also a proclamation of the gospel. While every church is unique, giving at least ten percent of a church budget to local and global mission efforts should be normal.
Christians must also recover the historic practice of evangelism. What would it take today for the typical Christian to, at the very least, be ready to give an answer when asked about Christian beliefs? In a local church, this could be accomplished through four initiatives. An annual ‘Who’s Your One?’ initiative can encourage each believer to pray for and share the gospel with one person throughout the year. Training a congregation with 60 second ‘gospel bites’ can prepare them to answer common objections about Christianity with brief, biblical stories that capture the heart of the gospel. Outreach events can be used as an opportunity for church leaders to both model and encourage evangelism. And finally, Sunday sermons can be used to teach a congregation balanced contextualization, showing how the gospel completes the storyline and answers the existential cry of Western culture. While this will look different for everyone, a readiness to share the gospel will continue to be essential to public Christianity.
Conclusion
From the ancient Jewish people to the early church, diverse practices were used to make the faith public. The gospel was proclaimed through worship services, evangelistic training, prayer, financial donations, fellowship, justice, political engagement, and suffering. By rediscovering these ancient disciplines, the modern church can have piety, orthodoxy, and balanced cultural engagement while overcoming the temptations toward pietism, fundamentalism, or theological liberalism. If each practice is recovered, Christian witness would be mended, and the seeds would be sown for a revival of the gospel in the West.
Kyle Tucker is a pastor from Boston, MA.
