missionaries. Methods of evangelism was just as varied, from synagogue preaching to open air evangelism, prophecy, personal testimonies, home evangelism, one-on-one, visitations, and literature. However, large public gatherings was not a method they employed. That was difficult to do in the midst of persecution, and such gatherings were illegal in the Roman Empire. Yet, in view of today's result of "nominal Christiandom," perhaps such large public gatherings is not such a good idea. I was quite surprised to read about the large role exorcisms, prophecy, and miracles played in the early church. I disagree with Green's definition of "prophecy ," and he seems to indicate that there was revelatory prophecy in the early church even after the canon is closed! Green also comments that such miracles and exorcisms were prevalent in early church evangelism much as they are practiced in the mission field today, where there is no scripture in the native language. Green seems to imply that where there is no inscripturated Word present, God continues to reveal himself by supernatural, revelatory means. The greatest difference between early Christian evangelism and today is not of methods but in the quality of Christianity, not due to the gospel, but due to the Christians who bear the gospel. Today, we see evangelism as an optional activity of the Christian, a special program of the church or para-church. It is meant for those who are "called" to such evangelical ministry, or for those who are already positioned as ministers, pastors, missionaries, elders,