Creating a Welcoming Environment for Secular Backgrounds in Evangelism
Creating a welcoming environment for individuals from secular backgrounds in evangelism involves both practical hospitality and a clear, consistent presentation of Christian faith [2, 3]. The biblical mandate to reach those "outside the city altogether" and "beyond the pale of all that is revealed and saving" suggests an outward-looking approach to evangelism that extends invitations to all, including those in the "lowest depths of spiritual wretchedness" [1]. This outreach is not merely an option but a prophetic contemplation of the kingdom of God extending to the entire world [1].
Hospitality, as described in 1 Peter 4:9, is a key component of this welcoming environment. It is not the "spurious hospitality" common in the world, but rather a genuine act of entertaining those in need, especially those who might be "exiled for the faith" or who represent Christ [3]. This hospitality should be offered "without grudging" or "murmuring," meaning with "open-hearted sincerity" and cordiality, rather than secretly speaking against the guest or upbraiding them for the favor conferred [3]. The early church understood this to mean providing for those in need, ensuring that Christians conducted themselves "honestly" or "becomingly" in the eyes of those "outside the Christian Church," so as not to bring discredit upon their faith [6]. This also meant working to avoid being a burden on others and, ideally, being able to provide for the needs of others [6].
The concept of welcoming strangers is deeply rooted in Christian tradition. John Chrysostom, for instance, highlights the example of Abraham, who had no permanent home but whose tent served as a place of reception [8]. Chrysostom emphasizes that the qualities of readiness, cheerfulness, and liberality ought to characterize anyone who entertains strangers, recognizing that "the soul of the stranger is abashed, and feels ashamed" [8]. He also suggests that having a priest as a guest at one's table, enjoying his benediction, and seeing others come to him, creates a spiritual "wall" and "security" for one's home, likening it to "the smell of a full field which the Lord hath blessed" (Genesis 27:27) [4]. This spiritual benefit extends to the community, making even a quiet country setting more pleasant with the addition of spiritual fellowship [4].
Beyond physical hospitality, creating a welcoming environment also involves the manner in which the Christian faith is presented and lived. The apostle Jude exhorted early converts, both Jews and Gentiles, to be established in the Christian faith and to live a life "truly consonant and conformable thereunto," especially in times of opposition [2]. This implies that the authenticity of Christian life is itself a form of welcome and witness. However, it is crucial that what is believed, professed, propagated, and contended for is "really the Christian faith," and not merely "the discriminating badges of this or the other" denomination [2].
The message of the Gospel itself is transformative, and those who were once enemies of religion can be converted and apply themselves to the worship of God [7]. This transformation is seen as a "double mercy" and a "great change that the grace of God makes upon them" [7]. Therefore, the welcoming environment is not just about comfort, but about facilitating this spiritual change.
Jesus himself emphasized solidarity within the community, stating that to welcome a humble follower of Jesus is to welcome Jesus himself [5]. This principle extends to welcoming those who are exploring faith, as they are potential followers. The analogy of preparing the ground for seed is also relevant; preachers can "put in the seed with gladness" when they see the "land clean," meaning receptive and prepared, rather than "stony or rough" [9]. This suggests that a welcoming environment helps to cultivate a receptive heart in those from secular backgrounds.
Sources
- Luke (Presbyterian) “Jamieson, Fausset & Brown on Luke 14:23: highways and hedges--outside the city altogether; historically, the heathen, sunk in the lowest depths of spiritual wretchedness, as being beyond the pale of all that is revealed and saving, "without Christ, strangers from the covenant of promise, having no hope, and without God in the world" (Eph 2:12); generally, all such still. Thus, this parable prophetically contemplates the extension of the kingdom of God to the whole world; and spiritually, directs the Gospel invitations to be carried to the lowest strata, and be brought in contact with the outer”
- Jude (Nonconformist/Puritan) “Matthew Henry on Jude 1:3: We have here, I. The design of the apostle in writing this epistle to the lately converted Jews and Gentiles; namely, to establish them in the Christian faith, and a practice and conversation truly consonant and conformable thereunto, and in an open and bold profession thereof, especially in times of notorious opposition, whether by artful seduction or violent and inhuman persecution. But then we must see to it very carefully that it be really the Christian faith that we believe, profess, propagate, and contend for; not the discriminating badges of this or the other ”
- 1 Peter (Presbyterian) “Jamieson, Fausset & Brown on 1 Peter 4:9: (Rom 12:13; Heb 13:2.) Not the spurious hospitality which passes current in the world, but the entertaining of those needing it, especially those exiled for the faith, as the representatives of Christ, and all hospitality to whomsoever exercised from genuine Christian love. without grudging--Greek, "murmuring." "He that giveth, let him do it with simplicity," that is open-hearted sincerity; with cordiality. Not secretly speaking against the person whom we entertain, or upbraiding him with the favor we have conferred in him.”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: bodily benefit of his pleasant airing, be present both at the evening and the morning hymns, have the priest as a guest at his table, in associating with him enjoy his benediction, see others also coming thither! This is a wall for his field, this its security. This is the field of which it is said, “The smell of a full field which the Lord hath blessed.” ( Gen. xxvii. 27 .) If, even without this, the country is pleasant, because it is so quiet, so free from distraction of business, what will it not be when this is added to it? The country with a Chu”
- Matthew (Protestant academic) “Tyndale House on Matthew 18:5: 18:5 Jesus moved the discussion toward solidarity within the community; to welcome a humble follower of Jesus is to welcome Jesus himself (see 10:40-42).”
- 1 Thessalonians (Presbyterian) “Jamieson, Fausset & Brown on 1 Thessalonians 4:12: honestly--in the Old English sense, "becomingly," as becomes your Christian profession; not bringing discredit on it in the eyes of the outer world, as if Christianity led to sloth and poverty (Rom 13:13; Pe1 2:12). them . . . without--outside the Christian Church (Mar 4:11). have lack of nothing--not have to beg from others for the supply of your wants (compare Eph 4:28). So far from needing to beg from others, we ought to work and get the means of supplying the need of others. Freedom from pecuniary embarrassment is to be desired by the ”
- Zechariah (Nonconformist/Puritan) “Matthew Henry on Zechariah 14:16: Three things are here foretold: - I. That a gospel-way of worship being set up in the church there shall be a great resort to it and a general attendance upon it. Those that were left of the enemies of religion shall be so sensible of the mercy of God to them in their narrow escape that they shall apply themselves to the worship of the God of Israel, and pay their homage to him, Zac 14:16. Those that were not consumed shall be converted, and this makes their deliverance a mercy indeed, a double mercy. It is a great change that the grace of God makes upon them”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: a citizen of heaven. Therefore, not even while he was on earth was he a stranger (to Him). We are rather strangers than that stranger, if we receive not strangers. He had no home, and his tent was his place of reception. And mark his liberality—he killed a calf, and kneaded fine meal: mark his ready mind—by himself and his wife: mark the unassuming manner—he worships and beseeches them. For all these qualities ought to be in that man who entertains strangers—readiness, cheerfulness, liberality. For the soul of the stranger is abashed, and feels asham”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: will rebuke the winds and the sea, and instead of raging waves, make a great calm. [6.] Having therefore ordered yourselves, so come to our next assembly, if at least it be at all an object of desire to you to hear somewhat to your advantage, and lay up what is said in your souls. But let not one of you be the “wayside,” none the “stony ground,” none the “full of thorns.” ( Matt. xiii. 4, 5, 7 .) Let us make ourselves fallow lands. For so shall we (the preachers) put in the seed with gladness, when we see the land clean, but if stony or rough, pardo”