Evangelism.

        The third major element in the great commission is evangelism. While neither the term Gospel (euangelion), nor the vert “to evangelize” (euangelizesthai), occur in this particular text, nevertheless its evangelistic character is most prominent, indeed stronger and more explicit than the other two related elements of Trinity and community. For the whole exegetical thrust of the passage is precisely the missionary charge of the risen Lord: “Go therefore and make disciples of all nations” (Mt. 28:18). The main verb and pivot of the text is matheteusate, i.e., make disciples, whereas “going forth,” “baptizing” and “teaching” are all participles in the original Greek. The noun mathetes means literally a learner or pupil, implying an activity which involves disciplined effort and training in a communal setting. Typically Matthean, the verb undoubtedly reflects the systematic evangelistic and catechetical interests behind the composition of Matthew, the most clearly organized document among the Gospels. The same verb occurs in what has been called the “signature” of the author of the Gospel in Mt. 13:52: “Therefore every scribe who has been trained (matheteutheis) in the kingdom of heaven is like a householder who brings out of his treasure what is new and what is old.”

        The work of evangelism is not merely announcing the gospel but also “making disciples,” presupposing training and nurture in the community of faith to which Lord has promised: “I am with you always, to the close of the age” (Mt 28:20). The work of evangelism is a corporate ministry of the Church. Missiology and ecclesiology are integrally connected.

        Jesus began his ministry with a distinct message: “The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the Gospel” (Mk. 1:14-15). After His death and resurrection, the apostles included in their message the announcement that Jesus himself was the inaugurator of the kingdom, the risen Lord and Savior, the Victor over the forces of death and corruption, and the Giver of life (Acts 2:22-36).

        One of the most characteristic aspects of the Christian movement, anchored on Jesus and the apostles, was its sense of evangelism and mission. Energized by the pentecostal experience of the presence and power of God, the early Christians were driven by the conviction that they had a divine message to proclaim, and not only a message, but also a gift of new life from God, intended for all people without regard to race, gender, wealth, education and the like. One of the reasons behind the success of Christianity was the unity and cohesiveness of the Christian community which new converts were expected to join as a matter of course. To be a Christian was to be a member of the Church. Despite significant internal disputes, the ancient Church fostered a sense of unity in Christ. The diverse of membership of men and women, Jews and Greeks, slaves and free, was bound by its love for Christ and for each other as brothers and sisters. The Church was marked by the consciousness of being an alternative community to pagan society, a community with a remarkable ability to point to its own observable renewal of life and holiness of conduct, including honest business dealings and selfless service to others. Pagan authors and opponents of Christianity themselves acknowledged the virtues of those who were called by the name of Christian. To be effective, evangelism requires the evidence of the living community of faith both as concrete testimony of the life of the Gospel as well as the communal setting for the making of disciples.

        What is the content of the Gospel which is proclaimed as good news? The heart of the Gospel is the message about the death and resurrection of Christ as events of redemption. Saint Paul writes to the Corinthians about “the Gospel, which you received, in which you stand, by which you are saved, if you hold it fast. . . that Christ died for our sins in accordance with the scriptures, that he was buried, that he was raised on the third day in accordance with the scriptures” (1 Cor. 15:1-3). The cross and resurrection of Christ are the decisive events of salvation by which the forces of sin, death and Satan are defeated, God’s blessings of love and forgiveness are poured out to sinful humanity, and the life of new creation is inaugurated. But the Gospel includes the entire ministry of Christ — incarnation, teaching, healing, death, resurrection and ascension — as the disclosure of the saving work of God. The Evangelists Matthew and Luke present the birth of Jesus as the good news of the coming of the Savior and Emmanuel — God with us (Mt. 1:21-23; Lk. 2:10-11). The Evangelist Mark views Jesus’ entire adult ministry as good news when he begins his Gospel with the words: “The beginning of the Gospel of Jesus Christ, the Son of God” (Mk 1:1). And the Evangelist John proclaims the mystery of the incarnation in which the eternal Word or Logos of God “became flesh and dwelt among us, full of grace and truth” (Jn 1:14). Ultimately the gospel is the person of Christ himself, what God accomplished through him, and the blessings the flow from the crucified and risen Christ.

        The Gospel is preached and taught with the aim of evoking and strengthening faith in Christ, of bringing people under His lordship, of drawing men and women more deeply into the life of the Church, and of building up their lives in the new life in Christ. Worship is a celebration of the Gospel through liturgical and sacramental action. In Baptism the believer shares in the death and resurrection of Christ, is united with him, and becomes a new creation. In the Eucharist we recount and celebrate the crucified and risen Christ whom we receive through the eucharistic gifts being renewed as his mystical Body. Seen in this perspective, the Gospel is the foundation of the Church, the core of theology and teaching, the basis of all that we are and do as Christians.

        Evangelism is integrally related not only to holy community but also to Trinity. Of course the focus of the good news is Christ and his redeeming work. It is for this reason that Saint Paul most often refers to the Gospel as “the Gospel of Christ” (Rom. 15:19; 1 Cor. 9:12; 2 Cor. 2:12; 9:13; 10:14; Gal. 1:7, etc.). However, the good news is also called “the Gospel of God” (Mk 1:14; Rom. 1:1; 15:16; 1 Thess. 2:2,9). It is God the Father who is the main actor behind the work of redemption through his Son. The proclaimed Gospel is the active power of God as a transforming reality revealing here and now the saving righteousness of God to all who believe (Rom. 1:16-17). Bearing in mind the mystery of the incarnation, and that Christ is the fullness of the presence of God, Saint Paul could say: “All is from God. . . that is, God was in Christ reconciling the world to Himself (Theos en Christo kosmon katalasson, 2 Cor. 5:19).

        Moreover, God’s saving work in Christ, and the blessings that flow from the good news, are communicated through the Holy Spirit. The Spirit is the effective power behind all the ministries of the faith community, preaching, teaching, healing, prophecy and every other ministry (1 Cor. 12:7-11). Similarly the spiritual qualities evidenced among believers are the fruit of the Spirit, love, joy, peace, patience, kindness, goodness, and all the other personal charisms (Gal. 5:22-23). Accordingly, the Holy Trinity as one, true and living God is fully involved in the total work of redemption, sanctification and glorification — God the Father working through his Son and in the power of his Spirit. From this perspective, evangelism entails the announcement not merely of an abstract truth but of the active and transforming presence of God as Trinity. Proclaiming and receiving the good news about Christ and new life in him is truly participating in the life of the Holy Trinity — the plentitude of life, light and love. The paschal promise of Jesus is: “In that day you will know that I am in my Father, and you in me, and I in you” (Jn 14:20). Where Christ finds love and obedience, he comes to dwell in the Christian believers, together with his Father and the holy fire of the Spirit (Jn 14:23-26). Wherever this precious gift is effectively proclaimed and faithfully received, Holy Trinity, holy community and evangelism are united in one seamless spiritual reality evidenced by a vibrant Church, a radiant witness of mercy and glory, God’s holy people declaring “the wonderful deeds of him who called you out of darkness into his marvelous light” (1 Pt 2:9).