These preachers introduced their Gentile hearers in Antioch to Jesus as ‘Lord’ (11:20) not ‘Christ’ (a Jewish concept. However, the fact that they allowed themselves later to be called ‘Christians’ by outsiders probably indicates that there were many Jewish believers in the group as well). These gentiles knew all about ‘lordship’ – the Caesar to whom they paid their taxes was ‘lord’. Earlier, Peter quoted Hebrew prophets to a Jewish audience (Acts 2:16 ff.); later Paul quoted Greek poets to Athenians (Acts 17: 22ff.).

So let us communicate to people ‘on their turf’, within their frame of reference (or ‘field of experience’). Begin, as Jesus did, with people’s life-situations (‘scratching where people itch’). Jesus also taught (and prayed) in everyday language: a good reason for using Bible translations close to the language we speak (eg, the Good News Bible). When young people tell us ‘church is old-fashioned’ we should listen carefully: some of us ‘oldies’ are very selfish when it comes to reaching a different generation. (Quite frankly, if you ask ‘persons in the street’ what they think of the church, you might be surprised. Why don’t you try it?). We need different ‘packagings’ for the unchanging product we bring, the gospel of the Lord Jesus. About twenty years ago Gavin Reid wrote The Gagging of God, in which he said ‘The greatest threat to the gospel is not communism, apathy, humanism, impurity of doctrine or worldly compromise. It is the breakdown of communication.’

Western Christians tend to be ‘message-centred’ (we preach the message and God does the rest), rather than audience-centred. Problem is the church utters billions of words and nobody may be listening. We must be both message- and audience- centred. The receivers of our message see and hear what they want to see and hear: simply sending out messages will not guarantee a response. Unwanted communication is filtered out through selective attention, and the message may be understood differently to the meaning in the mind of the sender. So: give the message you want, but it’s got to be packaged the way they want!

Within the church, let us create an ‘open society’, allowing folk to know what happens at leaders’ meetings. (The only exceptions would be sensitive issues of church discipline, or some negotiations for pastoral calls or property purchases). Have a ‘church family time’ during the worship services, as well as newsletters or bulletin boards. Informed church members are happier and better workers. ‘The price of justice is eternal publicity.’

Every secure pastor or church leader will invite feedback by formal and informal channels – surveys, weekly ‘care-cards’, meeting people in groups etc. And when change agents want to steer people in a new direction they will utilize ‘redundant communications’ – using two or more media, not just one! Simply because you’ve ‘said’ something doesn’t mean communication has taken place.

But of course Christian communication is more than technique. What we are and what we do can cancel out or reinforce what we say (‘the medium is the message’). And we grow spiritually and emotionally through expressing what makes up our inner experience. ‘Behold how these Christians love one another’ is the most powerful message of all to people outside the church (John 13:34-5). Such love-communication will be genuine and compassionate, a deep ‘commonness’ of heart and mind. (Courses on ‘listening skills’ are good – but a loving person does it anyway!).

So communication is more than words. If your church sign says ‘The end of your search for a friendly church’ but you aren’t greeted in a caring way, or invited to anyone’s home for lunch for a month, that communicates something! If the preacher is mostly ‘against’ lots of things, that communicates something! If people dress in a formal manner, wear sombre expressions, and carry big black old-fashioned Bibles, that communicates something! If your buildings and grounds are not as neat as the average home in the neighbourhood, that communicates something too. If you leave stale advertising around, that communicates sloppiness to the community around.

To sum up: Christian communication involves kerygma (good news), martyria (authentic witness), diakonia (loving service), koinonia (strengthening community), and charisma (spiritual power). Only life begets life, and a church that’s alive communicates vibrancy and love in a very appealing way. When our message is clear, credible and compelling, people will respond to it – and to Christ.

Further Reading: Michael Green, Evangelism in the Early Church, Hodder & Stoughton, 1970,1978; Os Guinness, The Dust of Death, IVP, 1973; James F. Engel and H. Wilbert Norton, What’s Gone Wrong With the Harvest: A Communication Strategy for the Church and World Evangelism, Zondervan, 1975.

Discuss: (1) Seen on the notice-board of a small Christian sect: ‘Services next Lord’s Day (D.V.) – 11am and 7 pm. No collection.’ Text in the sanctuary of a middle-class Baptist church: ‘I will not offer unto the Lord that which costeth me nothing’. What do these communicate?

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• ‘Embrace Christ Not Religion…’
• You Lost Me – Latest Church Research from Barna Group
• The Future of the American Church
• Communion for shut-ins
• Worship and Community

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