“Rejoice with me, for I have found my sheep which was lost!” (Luke 15:6)

“Rejoice with me, for I have found the coin which I had lost!” (Luke 15:9)

“Let us eat and be merry; for this son of mine… was lost, and has been found.” (Luke 15:23-24)

“For the Son of Man has come to seek and to save that which was lost” (Luke 19:10)

The first step to enlarging authentic Christian witness involves changing our perspective of unbelievers. The evangelism-by-the-numbers strategy encourages us to view non-Christians as ignorant, simplistic, guilt-ridden individuals from whom we have nothing to gain and everything to give. Too often, our message is, “You have nothing to teach me; I have everything to teach you. You are ignorant; I am enlightened. You are an idiot; I have the truth. You shut up; I’ll do all the talking.” (Whether we realize it or not, this is how we often appear to others.) Instead, our message should be, “God loves you deeply, fully, and completely just as you are. Even more, God loves you so much that he desires to transform you to be all you can be in Christ.” We do not have to look down on others or heap guilt on others in order to communicate this message.

Rethinking Terms

A change in our perspective of non-Christians begins by rethinking the terms we use to describe those outside the faith. Whether we realize it or not, the words we use to describe others radically impact our perception of them. Too often, the terms we use provide us with reasons to look down on others while simultaneously puffing ourselves up. They are “unbelievers”; but we are “the faithful.” They are wicked; we are righteous. They are pagans; we are pure. They are sinners; we are saints. They are outsiders; we are insiders. They are lost; we are found!

Don’t get me wrong: all of these words are used in the New Testament to speak of non-Christians and Christians.[1] The problem is not with the words themselves, but with how we use the words. Often, we bring unnecessary negative baggage not found in the original context. For example, in the New Testament “pagans” or “gentiles” had more to do with one’s ethnic background than it did with one’s religious practices. Likewise, “sinners” described the marginalized outsiders whom “devout” Jewish people wrote off as outside God’s covenant concern (Mt. 9:10-13 // Mk 2:15-17; Mt. 11:19).

If we continue to use these terms, we must incorporate them in such a way that they do not support a “holier-than-thou” perspective:

• When we speak of unbelievers, we must remember our own unfaithfulness.
• When we speak of non-Christians, we must remember that much has been done in the name of Christianity that is shameful, disgusting, and oppressive.
• When we speak of sinners, we must remember that we continue to sin – even worse, we sin with clearer knowledge of what we should and shouldn’t do.

Christ came for sinners. He was a “friend of sinners.” Sinners were comfortable in his presence. (In contrast, the devout religious folk were often put off by him.) We are called to do no less. In the broadest sense, all are sinners - and that includes us (Romans 5:8). No matter how far we progress in the Christian faith this identity is never completely forgotten. Indeed, the fact that we are “sinners” is a continual reminder of God’s great mercy and grace (1 Tim. 1:15).

Whatever terms we use to describe those outside the Christian faith, we must maintain the highest respect and love for them. What word or words should we use to describe non-Christians in order to do this?

Lost

One of the most common terms used to describe unbelievers is “lost”. It comes as a surprise to some believers to realize that with the exception of Luke of 19:10 this term is only found in one chapter in the New Testament (Luke 15). In order to use this term in the way that Jesus did, we must put the word in the context of Jesus’ parables. When we do, we discover that the word is not negative but positive. It does not speak of something bad, unimportant, or trivial. Instead, it speaks of something of great value. In each of the three parables where Jesus employs this term, the word is used to highlight the preciousness of what is lost – whether a sheep, a coin, or a wayward son.

In his speaking and writing ministry, Bill Hybels of Willow Creek Church has repeatedly emphasized how this word underscores the precious value of people. He summarizes this truth with his aphorism, “People matter to God.” And because people – all people – matter to God, people – all people – should matter to us. It is this high valuation of people that drives our witness.

Missing Persons

This realization is a good step in the right direction. Jim Henderson has demonstrated how we can take this positive realization further. In his book, a.k.a. “Lost”, Henderson argues that labeling non-Christians as “lost” may still have a negative impact on our perspective of them. Because of this tendency, he calls us to consider using another term that assures our assessment of lost people will remain high. He writes of how his congregation decided to rename the people they wanted to connect with.

We realized that calling people who are outside the faith “the lost” sets up an us/them dichotomy, artificially separating “the found” from those who are hopeless in their “lostness.” It also conveys a class system, setting up the assumed superiority of “the found” in contrast to the sad plight of “the lost.” Rather than one beggar telling another beggar where to find bread, the idea of “reaching the lost” sets up an unnecessary and unhelpful obstacle.[2]

Go ahead: Trying calling your non-Christian friends and family “lost” in their hearing and you will see how blatantly offensive this term can be. (Then again, don’t try it; I don’t want to be blamed for your lack of discernment and tact!)

Instead of referring to non-Christians as lost, Henderson proposes the use of “missing persons” or “the people Jesus misses most.” This language forces us to recognize that the “missing persons” are cherished and desired by God. Furthermore, they are not bad, wrong, or evil as much as they are simply not where they should be – in the tender embrace of God. Brian McLaren expresses Henderson’s point:

Unfortunately, the term, which in the story means loved, precious, and sought after, can become on our lips a synonym for “impure” or “unclean.” Do you feel the implied judgment of calling someone “lost” – especially as compared to calling them “missed” or “treasured,” which might be better terms to describe the sheep, coin, and son in the stories?[3]

Henderson provides a poignant example to demonstrate the negativity of “lost” and the positive value of “missing persons” or “the people Jesus misses most.” After the 9/11 tragedy, many family members and friends held up images of loved ones lost in the collapse of the twin towers. Inevitably, under the images was the word, “missing”. Even though the missing were most likely dead, truly lost in the tragedy, “their loved ones couldn’t bring themselves to call missing friends and family ‘lost.’ Lost is final. Lost means defeat. Lost means all hope is gone… But those who loved the people working at the World Trade Center called them ‘missing’ for only one reason: They loved them.”[4]

We must recapture this sense of the term, “lost”. The lost are precious, valued, and cherished people whom God desires would return to his embrace. They are “missing persons” – “the people Jesus misses the most.” We must reject the use of any language – even biblical language – that makes us appear as “holier-than-thou’s” or convinces us that we are better than others. As the old saying goes, we are simply beggars telling other beggars where to find bread. Using Henderson’s terms, we are missing people who have been found and recovered and desire to tell others where they may find a home.

Terms of Endearment

In short, what we must recover is a profound sense that lost people – missing people – really matter to God! We must learn to share God’s heart for those outside the fold. When our agenda is not to boldly manipulate people to assent to our canned presentations but is, instead, an agenda to love the lost to life, then our witness will be real – it will accurately reflect God’s love and not simply be a means to satisfy our own ego.

Truth be told, evangelism often fails to happen because in our innermost being we don’t really care much about people who are outside of God’s family. We see them as a nuisance, a bad influence, or even as the enemy. We need to let God change our minds and warm our hearts toward those he loves so much.[5]

We are called to love – not avoid – the lost. Because people matter to God, people should matter to us. Like a lost coin, lost sheep, and lost son, we must view non-Christians as precious, cherished, and treasured by God. They are missing people, the ones Jesus misses the most. And thus, they are the precious ones we miss most!

In the next article, we will consider how everyday people can share the heart of God in ordinary life.

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© Richard J. Vincent, 2005