Each of these types requires its own approach to contextualization. To give one example, consider the verbal presentation of important theological concepts. In Type I Evangelism one can use “Christian language,” with such terms as “sin,” “born again” and “saved,” the object being to deepen the hearer’s spiritual understanding of what these mean, so that he will respond with faith. In Type II Evangelism such terminology seems peculiar and troublesome. These ideas must be conveyed differently to un-Christianized