Richard R. Osmer, The Invitation: A Theology of Evangelism

Abstract

Osmer held a chair in Christian Education at Princeton Theological Seminary for most of his career before moving to the Ralph B. and Helen S. Ashenfelter Professor of Mission and Evangelism Chair a few years before his retirement. For Osmer, evangelism is an important aspect of church life. The preface highlights how colleagues influenced Osmer’s interest evangelism and his move towards a deeper engagement with Barth. He dedicates the book to George Hunsinger and Darrell Guder. Beyond these academic resources, Osmer’s work with thousands of seminarians, including countless precept discussions, is a source for congregational descriptions in the book. Osmer’s work is rooted entirely in US modes of evangelism and a tension (he eloquently describes) between Christians who are deeply uncomfortable with any type of evangelism as well as with students who have been formed by modern evangelicalism (with the sinner’s prayer and a “once and for all” conversion). The book has three sections: Evangelism in dialogue with Scripture, Evangelism in dialogue with Karl Barth, and The new evangelization. In the Scripture section, Osmer uses Paul, Mark, and John to articulate his theology of invitation, sketching out themes in the ministry of Jesus and early church leaders. In the middle section, Osmer uses themes related to witness and salvation in Barth. He highlights evangelism as a practice of the church and looks at salvation and the mediating role of the Holy Spirit in communion. Osmer sees Barth as an antidote to enclave theology or academic liberal theology. Later he acknowledges that the chapters on Barth will probably be the most challenging for readers. In the final section, Osmer has two chapters, one of which describes evangelization as a ministry of the church and the other of which looks at teaching evangelization as practical theology. In these last chapters he summarizes the book and commends a “case study” approach for teaching students. Osmer offers interesting insights. For instance, discussing salvation he sees three patterns: “once-and-for-all, more-and-more, and again-and-again” (265). He draws on a wide range of other church discussions he has had, such as confirmation and church vitality, to contribute to his view of evangelism as “invitation.” This would make a good addition to an evangelism course or congregational ministry course, offering students some helpful scriptural, theological, and practical handles.