Book Review of Share Jesus Without Fear by Willliam Fay

The following is a book review that I have done for seminary and I thought it may be helpful to anyone who is interested in reading this book.

Bibliographical Entry

Fay, William and Linda Evans Shepherd. Share Jesus Without Fear. Nashville: B&H Publishing Group, 1999.

Author Information

William Fay is a former member of the Mafia, with an obsessive-compulsive streak that led him to riches, owning a prostitution house, four wives, and the top of the corporate ladder (p. 185-192). Fay came to faith in Christ after many mishaps with the law and the fear of prison and lack of inner peace looming over him (p.188-190). He now is a believer in Jesus Christ who avidly shares his faith wherever he goes (p. 192).

Content Summary

Share Jesus Without Fear demonstrates an encouraging series of accounts of people won to faith in Christ, while also sharing the method, and answers the objections, that William Fay has employed in almost twenty years of sharing his faith. While kicking off the book with a brief account of his successful beginnings into the corporate world, Fay recounts the beginning seeds that led to a born-again experience (p. 2). Fay’s reiteration of the Christian not being responsible for one’s conversion, but only in being a faithful messenger of the good news is unfolded as what Fay calls “the sin of silence” (p. 6). Fay asserts that an unbelieving person must hear the Gospel 7.6 times before they receive it (p. 11). The encouragement for a believer’s obedience in sharing the Gospel and the vital role that this obedience plays is interwoven throughout Fay’s work.

In addressing the issue of fear, Fay counteracts the many objections that fear arouses in the believer. Using both Scripture and personal experience, Fay is challenging in his pursuit of obedient Christians who share their faith (p. 15-27). Fay displays his method of relational interaction by instituting five thought provoking questions that allow for a transition into spiritual matters. Such questions as “Do you have any spiritual beliefs,” or “What do you think about Jesus,” are just a couple of his “conversation joggers” that begin the transition (p.30-33).

Fay exemplifies the crucial nature of Scripture in the witnessing experience and exalts the Savior through them. Fay demonstrates seven Scripture passages that he uses for evangelism (p. 44) and elaborates on each by showing that he has the lost person read them aloud while repeating back to him what they say (p.45-52). Asking the crucial questions that call a lost person to a decision about Jesus is advocated by Fay and he supplies five “decision” questions that are to lead a person to faith (p. 62-63), all while peppering the text with narrative accounts of situations that he has experienced. Fay is adamant about questioning new believers and provides ten questions that will help cultivate understanding and discipleship for the new believer (p.72-77).

Having many accounts of evangelistic experiences, Fay has had his share of objections and chooses to share the 36 most common objections with the readers and his responses (p.81-112). Such replies as “The church only wants my money,” (p. 106) and “I don’t believe the resurrection took place” (p. 92) are answered by Fay in a way that keeps the focus on the conversion of the individual without being deterred. Fay also allows for helpful pointers in keeping non-Christian friends with an emphasis on the importance of relationships and being sensitive to when the doors are not open for the sharing of the Gospel (p. 124). Helpful content regarding prayer for the unbelievers in one’s life is offered, and sample prayers accompanying a seven day prayer guide are made available (p.135-137).

The book concludes with a final encouragement for all who have read to get moving in sharing their faith, while emphasizing the importance of the task at hand and the eternal nature of the calling to evangelize (p. 141- 144). The five appendixes at the end cover a quick review of the methods and answers from the bulk of the book as well as William Fay’s extended testimony.

Evaluation

While I believe that the author has achieved his intended purpose for this work, I do not believe that his methods and experiences are consistent with a Scriptural nature. Fay is obviously highly motivated, and while this book is filled with good examples of success stories and does an exceptional job of considering the lost person’s perspective, there are many hermeneutical issues and soteriological abuses of Scripture that are troubling. In evaluating this work, I will begin with some of the negative observations.

What seems most lacking in Fay’s work is the foundational principle that salvation is by faith alone in Christ alone. Fay’s approach would be considered one that would resonate with the Lordship Salvationist. This is evident by the use of such passages as John 10:37-38 as a means of leading one to salvation (p. 24). I believe that it can be clearly seen that if an unbeliever has to forsake their father and mother in order to be saved, they are under a gross misrepresentation of grace alone through faith alone and the light burden of Jesus Christ is made into an unbearable weight. What is even more troubling is that I could not find one mention of John 3:16 throughout the entire work. This Scripture is foundational in Jesus’ offer of salvation and I believe that it should be in every evangelistic work as a guideline.

In recounting a story involving “Donna and George,” their daughter wants to share her faith with her parents. The book states that “Donna and George acknowledged they believed. Yet Sherry (the daughter) wasn’t sure that their faith was rooted, because she found no evidence of it in their lives” (p.26). Have works become a part of the equation of justification by faith? If works are to be seen as a result of saving faith, it has become a necessary factor in the equation of saving faith. Fay clearly demands that a “change is required” (p. 90). This is not what Paul clearly teaches in Romans 3:24 and Ephesians 2:8-9. Another example of this mishap can be seen amongst the seven questions.

Instead of belief (faith) in Christ being the requirement for eternal life, Fay’s seven Scriptures perform a rabbit trail that even misuses some passages. For instance, Romans 10:9-10 is used by Fay in his evangelism process. Without regard to context, Fay has the unbeliever read this verse aloud and recites back what it says to them (p.49). Would an unbeliever not be under the impression that confession is necessary for justification? Wouldn’t this conclusion deny faith alone in Christ alone? I believe that it would. The context of this verse deals with Israel as a nation who needs national repentance and not justification by faith for use with the unbeliever. Another problem passage that Fay employs is found in Revelation 3:20 (p. 51). Again, context is disregarded and the verse is abused to speak of justification when it does not. Revelation 3:20 is written to a church (3:14). Fay makes the comment “The lost person must understand that salvation- promised through Jesus’ death- comes to all who surrender their lives to him in faith” (p. 51). “Surrender” and “faith” are most certainly two different concepts that are not intertwined within the pages of Scripture. Again, this leads to a false Gospel presentation. Similar demands are seen in the use of 2 Corinthians 5:15 (p.50), but again, obedience is not a requirement of the biblical Gospel.

The concept of “surrender” as being equated with faith is found again in chapter 6 involving the five questions listed on page 61. The logical problem with one surrendering their life to be saved falls in the category of assurance. When the new believer sins again, post-conversion, assurance of salvation is now distorted because surrender was made, and yet surrender did not solve the problem. This places the focus on the individual and not on th finished and all-sufficient work of Christ. Also troubling in chapter 6 is the question “do you want forgiveness of sins?” (p. 62). This neglects the wonderful statements made in John 1:29 and 1 John 2:2 where Jesus has already dealt with the sin problem. Further on in chapter 6, Fay writes, “We must not lead our friends into an easy faith that does not change their hearts or their lives” (p.63). I would like to ask Fay “How difficult should coming to Jesus in faith be?” While the content of this book certainly makes it cumbersome for one to come to faith in Christ, the Bible does not. An individual is either convinced or not convinced by the facts of the Gospel. In that regard, it is not even a choice, but rather a conviction, much like the definition of faith stated in Hebrews 11:1. Fay continues by saying “We need to invite, to receive, to accept Jesus into our hearts” (p. 63). Which one is it? Or is it all three? If we take this sentence at face value, Fay is asking for three different things. Another question I would have is “Where does the Bible ever talk about inviting Jesus into our hearts?” Again, this is unbiblical terminology that makes salvation confusing. It is not until page 65 that Fay seems to hit the nail on the head by stating “it’s the moment she places her faith and trust in the work and person of Jesus Christ” (p. 65). This would not have seemed so odd except that it was a variation from the other language and terms employed in the book.

Chapter 7 deals with the follow up process for one who has believed. Fay begins this section by asking a great deal of diagnostic questions (p.72-77). I can not find this commanded in Scripture where a believer is called upon to diagnose the validity of one’s faith. This is probably derived from such terms as “spurious faith” or “false faith;” terms that the Bible is unfamiliar with. Fay also employs guilt in having the new believer call a friend and share their faith (p. 74). Luke 9:26 is misused in order to push for evangelism when this verse is concerning the believer’s life in view of the Kingdom and not as a validation of one’s faith. If this were the case, a loss of assurance takes place.

Discipleship is extremely important in the life of a believer, but it is also a separate issue not to be confused with faith. On page 75, Fay is dealing with a couple named Carlton and Gail. Fay speaks of a pastor discipling Carlton, so it is obvious that Fay acknowledges that discipleship is a separate issue, he just does not communicate that in this work. In fact, a misunderstanding of the issue is seen when Fay writes, “What is a disciple? First a disciple is a born-again believer. And second, a disciple needs to grow in his relationship with Christ” (p.78). This issue between disciple and believer are obviously conflicted when such passages as John 12:42-43 are taken into consideration, and faith alone is disregarded. Finally, a failure to document the statistic that it takes 7.6 interactions with the Gospel for one to come to faith in Christ is disheartening (p. 11). This would be a good statistic to use for preaching purposes, if it could be cited as credible.

Concerning the positive aspects of Fay’s book, there is a great regard for relational interaction and allowing for the issues that the unbeliever speaks of to manifest themselves. This can be seen most clearly in the “Hmmm” response that Fay gives after asking the conversation joggers (p. 33). Fay is courteous in asking for “permission” to share his faith (p. 33). While these conversation joggers may seem abrupt, they do get to the heart of the matter to being the dialogue about eternal things (p.30-31). Fay encourages listening (p. 33) and understands that simple things like a “Big Boomer” (a large Bible) would be intimidating to a lost person (p.42). While objections will come, Fay is a master at staying the course and not being derailed (p.43 & 49). He easily eliminates objections (p. 45) and diffuses problems , such as the various translations of the Bible (p. 44). Relationally, Fay encourages the believer to be flexible with the unbeliever. If the opportunity for faith presents itself, do not demand a stop in order to complete a process, but rather cut to the chase (p.48 & 68).

Fay is encouraging in that Christians need to reject the “win them” mentality (p. 17) and simply be obedient in sharing their faith (p. 37). He offers helpful suggestions in getting a new believer involved by suggesting a local church, finding a pastor, and following through with that pastor, and beginning daily Bible reading, starting with the Gospel of John (p. 76-77).

In dealing with the objections that may come from sharing one’s faith, Fay is instructional in using firsthand accounts. He demonstrates that arguments will not accomplish anything (p. 82), questions should be asked to work through problems (p. 83), an understanding of simple apologetics never hurt anyone (p. 84), and finding a creative way to share the Gospel will reap healthy conversation (p.87 & 90).

The addressing of lost friends and praying for them (p. 113-138) is of vital importance due to the tendency for Christians to become comfortable in the confines of the church and neglecting the call to win the lost. Far too many Christians suffer from only having Christian friends. The concluding appendixes (p. 145-192) are helpful in summarizing the main points of the book in an easy to manage format while also providing more information on William Fay and his conversion to Christianity.

Conclusion

Share Jesus Without Fear is inspirational and motivational, but hardly sound in biblical soteriology. Great stories coupled with confusing Gospel presentations and requirements leaves this book lacking in instruction for sharing one’s faith. For the more mature believer, I would encourage them to “chew up the meat and spit out the bones.” However, I would not recommend this work to any new Christian with the fear that I would need to biblically correct a great deal of damage.