Witnessing to a person from another religion requires a clear understanding of the gospel, careful attention to the individual, and the ability to explain Scripture without unnecessary offense. Religious beliefs often shape a person’s understanding of family, morality, suffering, death, and the purpose of life. Consequently, a discussion about Jesus Christ may raise questions that extend far beyond the meaning of a particular Bible verse. A listener may wonder whether accepting biblical teaching would dishonor his parents, abandon his people, or destroy relationships that have defined his life. The Christian must recognize these concerns while explaining that truth rests on what Jehovah has revealed. In 1 Timothy 2:3–4, God’s desire for people to be saved is connected with their coming to an accurate knowledge of truth. The evangelist therefore approaches people from other religions as individuals who need the same forgiveness, instruction, and hope that every human needs.

The commission in Matthew 28:19–20 extends disciple-making to people of all nations and requires teaching them to observe what Jesus commanded. Neither unfamiliar customs nor deeply established religious traditions remove anyone from the scope of that commission. At the same time, obedience to Christ does not permit the Christian to alter His message to make every religious position appear equally acceptable. Jesus identifies Himself as the way to the Father in John 14:6, and Acts 4:12 locates salvation in Him. The task is therefore to explain why Christ must be trusted, what His sacrifice accomplishes, and how a person becomes His disciple. Such explanation must proceed with the gentleness and respect required in 1 Peter 3:15. Firm conviction and patient conduct belong together throughout the conversation.

Understanding the Person Before Answering the Religion

A religious designation supplies a starting point for inquiry, but it does not disclose everything an individual believes. Two people who identify with the same religion may differ considerably in their knowledge, practices, and willingness to examine religious claims. One may carefully follow the teachings of his religious community, while another retains its name primarily because of family tradition. A third may privately question beliefs that he publicly appears to accept. Proverbs 18:13 warns against answering before hearing, and that warning applies directly to religious conversation. The evangelist should therefore invite the person to explain what he believes about God, human wrongdoing, forgiveness, and life after death. These answers reveal where instruction should begin and prevent a prepared presentation from addressing a position the listener does not actually hold.

Questions must serve understanding rather than function as concealed accusations. An evangelist might ask, “What gives a person confidence that God will forgive him?” and then allow the listener to explain his answer fully. If the person describes religious duties, moral improvement, or dependence on divine mercy, the Christian can explore what those ideas mean within his thinking. Another useful question concerns authority: “When religious teachers disagree, how does someone determine which teaching is true?” This inquiry moves the discussion toward the basis of belief without requiring an immediate argument about every disputed doctrine. James 1:19 supports a readiness to hear and a restraint in speaking that keeps such exchanges from becoming contests. The resulting conversation can address the listener’s actual convictions with specific passages and explanations.

Following Paul’s Example Among Unfamiliar Beliefs

Paul’s address in Athens demonstrates how the Christian message can be explained to people who lack a biblical foundation. Acts 17:16 shows that the city’s idolatry deeply disturbed him, yet Acts 17:22–31 records a reasoned presentation rather than an outburst of contempt. He began with something his listeners could recognize and then explained the God whom they did not know. Jehovah made the world, gives life to humanity, and does not depend on human beings to supply His needs. Paul also explained that the Creator cannot properly be represented by objects produced through human skill. These truths challenged the Athenians’ religious assumptions while establishing the foundation needed to understand their accountability to God. His presentation moved toward repentance, judgment, and the resurrection of the One appointed to judge.

Paul’s use of an Athenian altar did not mean that he approved its worship or treated the Athenians’ religious ideas as sufficient. He used a recognizable point of contact to introduce truths that corrected their understanding. Likewise, a Christian may acknowledge that a listener values prayer, moral conduct, or belief in a Creator without suggesting that these points settle the question of salvation. A conversation might begin with concern about human suffering and then proceed to the biblical explanation of sin, death, and resurrection. Acts 17:30 makes clear that religious ignorance does not remove the need for repentance. Acts 17:32–34 also records different responses, including ridicule, further interest, and belief. The evangelist should expect that a clear presentation may produce these same kinds of responses without concluding that immediate acceptance measures the faithfulness of the witness.

Establishing What Important Words Mean

Religious conversations often become confused because both speakers use the same words with different meanings. A listener may speak of God, salvation, revelation, prayer, or resurrection while understanding those terms differently from the Christian. Even agreement that Jesus deserves honor may conceal disagreement about His identity, authority, death, and resurrection. The evangelist must therefore explain the content of biblical terms rather than assume that familiar language communicates a shared belief. In 1 Corinthians 15:1–4, Paul identifies the gospel through specific events concerning Christ’s death for sins, burial, and resurrection. That explanation prevents the gospel from being reduced to a general message about kindness or spiritual improvement. Similarly, 1 Timothy 2:5–6 identifies Jesus as the mediator who gave Himself as a ransom, directing attention to what He actually accomplished for sinners.

The distinction between respect and agreement must also remain clear. A Christian can listen courteously to an account of another religion without affirming its claims about God. He can recognize a person’s sincerity while explaining that sincerity does not establish whether a belief is true. In Acts 26:9–11, Paul recalls that he once acted against Jesus’ followers while believing that he ought to oppose His name. His conviction did not make his conduct right, and his later acknowledgment illustrates the need to bring religious confidence under the correction of truth. An evangelist might therefore ask whether a belief should be retained merely because it was inherited or held with deep feeling. Such a question becomes useful when the Christian applies the same standard to his own claims and willingly explains their scriptural foundation.

Witnessing to a Muslim

A conversation with a Muslim should begin with attention to the person’s own understanding rather than assumptions drawn from political events or the conduct of strangers. The evangelist should learn what the listener believes about God, revelation, judgment, and Jesus. Where there is agreement about the existence of a Creator or the importance of obedience, that agreement can provide an opening for examining Scripture. However, the discussion must eventually address the identity and work of Jesus because these matters determine the content of the Christian message. John 20:30–31 explains that the Gospel presents Jesus’ signs so that readers may believe that He is the Christ, the Son of God, and have life through His name. The Christian can invite the listener to examine that account and consider the claims it makes. This approach gives the person access to the biblical testimony rather than leaving the conversation at the level of competing descriptions of Christianity.

The expression “Son of God” requires careful explanation when a listener understands it as implying a physical union between God and a woman. Matthew 1:18–25 and Luke 1:26–35 describe Jesus’ conception as a miraculous act accomplished through the Holy Spirit. They do not describe sexual relations involving God. The evangelist should explain this distinction plainly while retaining the biblical designation for Jesus. Avoiding the expression indefinitely would leave the listener without an accurate understanding of what the Gospel teaches. John 5:19–23 further explains the Son’s relationship to the Father, His works, and the honor that He is to receive. Reading such a passage in its context allows the discussion to move beyond an objection based on a meaning that Scripture does not teach.

Christ’s death and resurrection must receive particular attention because the gospel depends on these events. Mark 15:37–45 describes Jesus’ death and the confirmation of His death before His body was released for burial. Luke 24:36–43 presents the risen Jesus interacting with His disciples and establishing that He had truly been raised. In 1 Corinthians 15:12–19, Paul explains that the resurrection is indispensable to Christian faith and the forgiveness of sins. The evangelist should therefore explain why Christ died rather than merely insist that His death occurred. According to 1 Peter 2:24, He bore sins in His body, and according to 1 Timothy 2:5–6, He gave Himself as a ransom. A productive discussion can concentrate on these passages over several conversations, allowing the listener to understand the Christian claim and raise questions about its meaning.

Addressing Questions About Forgiveness and Religious Duties

A person from another religion may believe that diligent religious observance will provide an adequate answer to human guilt. Prayer, fasting, generosity, and moral restraint may occupy a central place in his thinking about acceptance with God. The Christian should recognize the difference between explaining the limits of these practices and dismissing every good action the person performs. Romans 3:23 establishes the universal reality of sin, while Romans 3:24–26 connects justification with the redemption accomplished through Christ Jesus. The issue is how actual guilt can be dealt with consistently with God’s righteousness. Performing a generous deed does not make a previous act of dishonesty cease to have occurred. The gospel addresses the sinner’s need for atonement while calling him to repentance and a changed course of life.

Ephesians 2:8–10 provides a useful framework because it connects salvation with God’s grace and also explains the place of good works. Human beings cannot present their achievements as the purchase price of forgiveness. Nevertheless, those who belong to Christ are to live in obedience and perform the good works appropriate to their calling. James 2:14–26 rejects a claim to faith that produces no corresponding action. These passages must be explained together so that the listener does not mistake grace for permission to continue in wrongdoing. An evangelist might illustrate the distinction by considering a person who has stolen money and now wishes to be forgiven. Repentance would involve abandoning theft and accepting responsibility, but those actions would not make Christ’s sacrifice unnecessary or turn forgiveness into something earned by repayment.

Witnessing to a Jewish Person

A Jewish listener should be approached as an individual whose beliefs, knowledge of Scripture, and relationship to religious tradition must be heard. The evangelist should avoid assuming that every Jewish person has the same expectations concerning the Messiah or the same understanding of the Hebrew Scriptures. Romans 10:1 records Paul’s desire for his fellow Israelites to be saved, and Romans 11:1 identifies Paul himself as an Israelite. His concern was personal and earnest, and it did not involve contempt for Jewish ancestry. The Christian should likewise explain the gospel without assigning collective personal guilt to people for events in which they did not participate. Acts 2:41 and Acts 21:20 show that many Jewish people became believers in Jesus. These accounts establish that Jewish identity does not prevent anyone from examining and accepting the claims of Christ.

Reasoning from the Hebrew Scriptures provides an appropriate approach when the listener recognizes their authority. Acts 17:2–3 describes Paul explaining and demonstrating from the Scriptures that the Christ had to suffer and rise from the dead. The evangelist should follow that pattern by reading passages carefully and explaining how their statements relate to Jesus. Isaiah 53:4–6 describes the suffering servant in connection with the transgressions and iniquities of others. Isaiah 53:10–12 develops the relationship between His suffering, the bearing of sin, and the resulting benefit to many. The discussion should consider the passage as a whole rather than isolate one expression and demand immediate agreement. Questions about the servant’s identity can then be examined alongside the Gospel accounts and the explanation of Jesus’ sacrifice in 1 Peter 2:22–25.

Jeremiah 31:31–34 supplies another substantial subject because it expressly promises a new covenant and connects that promise with forgiveness. The passage distinguishes the coming covenant from the covenant made when Jehovah brought Israel out of Egypt. Luke 22:20 records Jesus identifying the new covenant in connection with His blood, while Hebrews 8:6–13 discusses the significance of Jeremiah’s promise. These texts permit a focused examination of what the new covenant accomplishes and how Jesus is related to it. The evangelist should allow the listener to ask how this teaching relates to Moses, the law, and the history of Israel. Answers should arise from the passages themselves and from their relationship to the larger biblical account. Romans 11:17–24 also warns against arrogance, requiring humility from anyone explaining the place of faith in Christ.

Introducing the Creator to Someone Without a Biblical Foundation

Some listeners need instruction about the Creator before they can understand why sin against Him matters. They may use religious language while holding no clear distinction between God and the created world. Others may think of spiritual reality in terms that do not include a personal Creator who gives commands and holds human beings accountable. Genesis 1:1 establishes God as the Creator of the heavens and the earth. Acts 17:24–25 explains that He made the world and gives life, breath, and all things to humanity. The evangelist should clarify that Jehovah is neither a human invention nor a being dependent on rituals performed for His survival. This foundation gives meaning to the later explanation that people owe Him worship, gratitude, and obedience.

A concrete conversation might begin with the listener’s understanding of why human life has value. Genesis 1:26–27 connects human dignity with humanity’s creation in God’s image, and Genesis 9:6 connects that dignity with the seriousness of taking human life. The evangelist can explain that people possess moral responsibilities because they are accountable to the One who made them. Romans 2:14–15 also describes the operation of conscience among people who do not possess the written law. However, conscience requires correction and cannot replace divine revelation as the final standard of right and wrong. A person may sincerely approve a practice because it is customary while overlooking the harm or disobedience involved. The Christian therefore explains both the human capacity for moral judgment and the need to have that judgment instructed by Scripture.

Discussing Repeated Lives and the Biblical Resurrection

When a listener believes that human beings pass through repeated earthly lives, the Christian should first ask what that belief means to him. The person may connect it with moral accountability, the explanation of suffering, or hope for eventual release from an unsatisfactory condition. The evangelist should then explain the biblical account of humanity, death, and resurrection without assuming that similar words express the same teaching. Genesis 2:7 describes the man becoming a living soul when God formed him and gave him the breath of life. Ecclesiastes 9:5–10 describes the dead as lacking conscious participation in the activities of life. John 5:28–29 locates future life in a resurrection brought about through Christ’s authority. These teachings direct attention to God’s restoration of the person rather than a conscious soul’s passage from one body to another.

The biblical connection between sin and death must also be distinguished from claims about wrongdoing in an earlier earthly life. Romans 5:12 explains the entrance of sin and death through Adam and the spread of death throughout humanity. John 9:1–3 records Jesus rejecting the proposed explanations that a man’s congenital blindness resulted from his own sin or his parents’ sin. The passage therefore gives no basis for treating a person’s disability as proof of moral guilt associated with his condition. An evangelist can explain that the presence of suffering does not authorize confident accusations about an individual’s hidden history. Romans 6:23 identifies death as the wages of sin and eternal life as God’s gift through Christ Jesus. The conversation can then examine why resurrection depends on Jehovah’s power and Christ’s sacrifice, giving the listener a clear alternative to the idea of repeated lives.

Addressing Suffering With Someone Who Questions a Creator

A person from a Buddhist background, or anyone whose religious thinking does not center on a Creator, may respond more readily to a discussion about suffering than to an unexplained demand to accept Christian terms. The evangelist should ask how the individual understands suffering, responsibility, and the hope of lasting relief. His answer should guide the conversation because the religious designation alone does not establish his personal convictions. The Christian can then explain that Scripture takes suffering seriously and locates it within the history of a creation affected by sin and death. Romans 8:20–22 describes the condition of creation in terms of futility, corruption, and suffering. These statements provide a basis for discussing the human condition without pretending that pain is easily dismissed. They also prepare the way for explaining God’s purpose to remove the conditions that now damage human life.

The biblical answer includes moral change, but it does not reduce deliverance to the successful management of desire. Colossians 3:5–10 requires the abandonment of sinful conduct and the development of a renewed way of life. At the same time, 1 Corinthians 15:20–26 presents Christ’s resurrection and the eventual destruction of death as indispensable to humanity’s hope. A person can learn restraint and still remain subject to aging, disease, and death. Scripture therefore directs attention to what Jehovah accomplishes through Christ beyond what human discipline can achieve. Revelation 21:3–4 describes the removal of death, mourning, crying, and pain, while Psalm 37:29 identifies the earth as the lasting dwelling of the righteous. The evangelist should explain these promises concretely, showing that biblical hope concerns the restoration of human life under God’s righteous rule.

Distinguishing Family Honor From Religious Worship

Some religious conversations involve practices connected with deceased relatives, household ceremonies, or obligations inherited from earlier generations. A listener may regard participation as an expression of gratitude and fear that refusing it would display contempt for his family. The evangelist should distinguish the duty to honor living parents from acts that assign religious power or consciousness to the dead. Ephesians 6:1–3 affirms the obligation to honor parents, and 1 Timothy 5:4 emphasizes practical responsibility within the family. Ecclesiastes 9:5–6, however, explains that the dead no longer participate consciously in earthly affairs. Deuteronomy 18:10–12 prohibits attempts to consult the dead or obtain supernatural information through forbidden practices. These passages allow the Christian to explain why love for relatives does not authorize conduct that conflicts with Jehovah’s revealed requirements.

The listener will often need help identifying what obedience would mean in a particular situation. Providing food for an elderly parent, maintaining a family grave, or speaking gratefully about a deceased relative must be considered according to what the action actually expresses. An act presented as communication with the dead or as a religious offering requires a different assessment from ordinary care or remembrance. The evangelist should ask how the family understands the practice and what participation is intended to signify. In 1 Corinthians 10:14–22, Paul distinguishes ordinary matters involving food from participation in religious worship that compromises loyalty to God. This distinction requires careful judgment rather than a careless assumption that every family custom has the same religious meaning. The Christian can help the learner preserve legitimate family responsibilities while refusing actions that communicate religious allegiance contrary to Scripture.

Speaking With People Who Already Use Christian Language

Some listeners belong to religious groups that use the Bible and affirm many Christian expressions while teaching doctrines that require examination. Such conversations may involve more immediate reference to Scripture, but familiarity with biblical vocabulary does not remove the need for careful explanation. A person may quote a verse accurately while overlooking the argument in which it occurs. Another may assume that a religious organization possesses authority to determine the meaning of every passage in advance. Acts 17:11 commends examination of the Scriptures to determine whether a teaching is true. The evangelist should therefore invite a shared examination of complete passages, including their historical circumstances, grammar, and surrounding argument. This approach directs attention to the inspired text as the standard by which all religious teaching must be judged.

A conversation with a Jehovah’s Witness, for example, should proceed through clear statements of actual agreement and focused examination of actual disagreement. The Christian should not create an argument over a point merely because the other person belongs to that community. Instead, the speakers should identify a specific claim and examine the passages used to support it. If the issue concerns authority, Mark 7:6–13 provides a relevant discussion of religious tradition that displaces God’s command. If the issue concerns Jesus’ identity and authority, John 1:1–18, John 5:19–29, and Hebrews 1:1–12 require sustained attention to what each passage states. Questions about translation should be investigated through the wording of the original text rather than settled by loyalty to a preferred organization. The evangelist must also be willing to explain his own interpretation and answer reasonable questions about it.

Honesty is essential when arranging such discussions. A Christian should not pretend that he is considering joining a religious organization when his actual purpose is to explain why he disagrees with its teaching. He can state openly that he wishes to examine Scripture and that both participants should have an opportunity to present their understanding. Second Corinthians 4:2 rejects deceitful handling of God’s Word and supports this transparent approach. Nor should the evangelist assume that repeated exposure to objections guarantees that the other person will eventually change his mind. Acts 28:23–24 records that some listeners were persuaded by Paul’s explanation while others did not believe. The Christian’s responsibility is to present truth accurately, answer patiently, and allow the individual to respond without deception or pressure.

Answering Objections About Scripture

A listener may object that the Bible cannot be trusted because it has been translated, copied, or interpreted in different ways. The evangelist should ask which of these concerns the person actually intends to raise. Translation concerns the representation of a text in another language, copying concerns the transmission of its wording, and interpretation concerns the understanding of what it says. These are related matters, but they require different kinds of evidence and explanation. A disputed translation can be examined by comparing its wording with the Hebrew or Greek text. A disputed interpretation can be examined by reading the passage in its literary and historical context. The Christian should avoid answering a specific question about a verse with an unsupported general assertion that no difficulty exists.

Second Timothy 3:16–17 identifies Scripture as inspired and explains its usefulness for teaching, correction, and preparation for good work. That teaching does not require the claim that every later copyist or translator was incapable of making an error. The evangelist should distinguish the inspiration of Scripture from the human activity involved in copying, translating, and explaining it. When a particular textual question arises, he should investigate the documentary evidence and acknowledge the limits of what has been established. He should not invent manuscript dates, repeat an impressive claim he cannot substantiate, or suggest that the presence of a variant makes the whole Bible unknowable. Luke 1:1–4 also directs attention to careful investigation and the orderly presentation of testimony concerning Jesus. A responsible answer combines confidence in God’s Word with accuracy about the specific issue under discussion.

Responding to Hypocrisy and Religious Harm

Some people resist the gospel because they associate Christianity with dishonesty, immorality, coercion, or mistreatment they have witnessed. The evangelist should allow them to identify the conduct involved instead of immediately attempting to defend everyone who has used the Christian name. Romans 2:21–24 exposes the dishonor brought upon God when religious teachers violate the standards they profess. Jesus likewise condemned religious hypocrisy in Matthew 23:23–28. These passages show that Scripture itself supplies grounds for condemning conduct that contradicts its commands. A Christian can therefore acknowledge a real wrong without conceding that the wrong represents faithful obedience to Christ. The discussion should then examine Jesus’ actual teaching and the distinction between His authority and the behavior of those who disregard it.

The evangelist must also recognize when suffering has become a serious obstacle to the listener’s belief. A person grieving a child or recovering from betrayal may need more than an abstract argument about the existence of evil. John 11:32–35 records Jesus’ response to grief, and John 11:23–25 connects His comfort with the resurrection. The Christian should explain that death is an enemy, as stated in 1 Corinthians 15:26, and that its removal belongs to God’s purpose. He should not assert that a particular illness or loss occurred because Jehovah wished to inflict pain for a hidden personal lesson. James 1:13 guards against attributing moral evil to God, while Ecclesiastes 9:11 recognizes the uncertainties that affect human life. Careful listening and a specific explanation of biblical hope can address the person’s concern without manufacturing knowledge of why an individual hardship occurred.

Maintaining Conviction Without Becoming Quarrelsome

Religious disagreement can become heated when a person believes that his intelligence, ancestry, or family loyalty is under attack. The evangelist should therefore direct his criticism toward a claim and explain precisely why the claim conflicts with Scripture. Instead of describing an entire population with an insulting label, he can identify the teaching under discussion and read the relevant passage. Second Timothy 2:24–26 requires the Lord’s servant to avoid quarrels, teach patiently, and correct with gentleness. Such conduct does not weaken the correction because its force comes from the truth being explained. Proverbs 15:1 also identifies the value of a gentle answer in turning away anger. A calm question about a verse will often permit more serious consideration than a forceful accusation about the listener’s religious community.

The Christian should also recognize when the conversation has ceased to be a meaningful exchange. A person may repeatedly interrupt, refuse to consider any explanation, or attempt to provoke an angry response. Romans 12:18 requires peace as far as it depends on the believer, and Colossians 4:5–6 calls for wise conduct and gracious speech. The evangelist can acknowledge the disagreement and bring the exchange to a courteous close. He does not need to answer every final remark or treat withdrawal from a fruitless argument as surrender. Jesus’ instruction in Matthew 10:14 shows that the messenger is not required to remain indefinitely where the message is rejected. The opportunity for later conversation is often better preserved when the Christian ends respectfully and continues to conduct himself honorably.

Helping the Interested Person Face Family Pressure

An interested listener may understand a biblical teaching before he feels prepared to explain his changing convictions to his family. The evangelist should not mistake every hesitation for intellectual disagreement or assume that social consequences are insignificant. Matthew 10:34–39 explains that loyalty to Jesus can produce conflict within a household and that devotion to Him must have priority. This teaching should be presented honestly without encouraging needless hostility toward relatives. First Peter 3:1–2 demonstrates the significance of respectful conduct within difficult family circumstances. A learner can be helped to distinguish a clear confession of faith from provocative behavior that creates avoidable conflict. Practical instruction might include speaking truthfully, continuing legitimate family responsibilities, and explaining a decision with reference to Scripture.

Following Christ also requires the believer to consider the cost of discipleship rather than make an uninformed commitment. Luke 14:25–33 emphasizes the seriousness of that decision. The evangelist should explain what repentance, baptism, obedience, and continued faithfulness involve. Baptism is immersion undertaken by a person who has received instruction and responded to the message, as illustrated in Acts 8:35–39. It should not be presented as a ceremony that permits the learner to retain incompatible worship practices without change. At the same time, the Christian should provide ongoing instruction and practical encouragement as the person learns how to live faithfully. Hebrews 10:23–25 connects steadfast confession with mutual encouragement and regular association among believers.

Continuing Instruction Beyond the First Agreement

Interest in a biblical teaching must be followed by instruction that establishes a coherent understanding of the gospel. A listener may agree that Jesus was raised while remaining unclear about why His death was necessary. Another may appreciate biblical moral teaching without recognizing his own need for repentance and forgiveness. The evangelist should therefore return to the relationship between creation, sin, death, Christ’s sacrifice, resurrection, and the hope of eternal life. Luke 24:44–47 connects the scriptural testimony concerning Christ with the proclamation of repentance for the forgiveness of sins. Acts 20:20–21 describes Paul’s teaching in terms that include repentance toward God and faith in Jesus. A regular course of study should help the learner explain these truths accurately in his own words.

Follow-up conversations should also reveal whether the person is learning to reason from Scripture independently. The evangelist can ask him to read a passage, identify its main statement, and explain how the surrounding verses affect its meaning. For example, after considering Ephesians 2:8–10, the learner can explain why good works cannot purchase salvation and why faithful conduct nevertheless belongs to Christian life. After reading John 5:28–29, he can explain how resurrection differs from the claim that the dead continue conscious life apart from the body. Acts 18:24–26 illustrates the value of further accurate instruction even when a person already possesses considerable religious knowledge. The aim is a disciple whose convictions rest on an understanding of God’s Word and whose conduct increasingly conforms to it. Such instruction continues as he learns to answer questions, resist former errors, and help others examine the same Scriptures.

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The Authority of Scripture in Evangelism

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