Evangelism

Reprinted from Faith Pulpit (March/April 2008).

“Easy believism,” as I am using this term, refers to a position held by those who define saving faith purely as intellectual agreement with the statement, “Jesus is the Son of God, and He promises eternal life to all who believe in Him.” This point of view is associated with the Grace Evangelical Society and particularly the writings of Robert Wilkin, Zane Hodges, Joseph Dillow, and J. D. Faust. In order to evaluate this point of view, we need to consider the following issues.

The Role of the Law in Evangelism

In Romans 1:16 and 17 we notice the following truths:

1. The gospel is not salvation. It is the power of God unto salvation. The gospel concerns God’s Son, Jesus Christ our Lord (v. 3) Who died and was raised from death (v. 4). The gospel, the good news, describes what God did by sending His Son as a sacrifice for our sins and raising Him from the dead.

2. Salvation focuses attention on the benefits of the gospel and includes, among other things, justification (Rom. 3:21–26; 4:1–8; 5:9), reconciliation (Rom. 5:1, 10), regeneration (being dead to sin and alive to God; Rom. 6:1–11; 8:2), victory over known sin through the Holy Spirit’s power (Rom. 8:12, 13), and guaranteed glorification to all who are truly justified (Rom. 8:30).

3. Salvation is given to all who believe.

(About this series)

CHAPTER VI — THE PLACE OF PRAYER IN EVANGELISM

BY REV. R. A. TORREY, D. D., DEAN OF THE BIBLE INSTITUTE OF LOS ANGELES, LOS ANGELES, CALIFORNIA

The most important human factor in effective evangelism is PRAYER. Every great awakening in the history of the Church from the time of the Apostles until today has been the result of prayer. There have been great awakenings without much preaching, and there have been great awakenings with absolutely no organization, but there has never been a true awakening without much prayer.

From The Cripplegate, with permission. By Jordan Standridge

Let me tell you about a gospel conversation I had recently that left an impression on my heart.

Tim was a very polite guy.

He was cordial and respectful. He listened carefully and was obviously raised well by his parents. He was well dressed and was very articulate. Tim was also very religious.

I start off every conversation with the same question I ask everyone, “If it applies, what are two reasons you stopped going to church?” Tim answered that he goes to Catholic mass every week.

So I asked him my second question, “Coming from a Catholic perspective, what would you say the gospel is?” He said it was the Bible. When I asked him what the “good news” of the gospel was, he said that it was the possibility to live a better life and to go to Heaven.

So I asked him a third question, and I let him know that I ask this question in order to really get to the heart of what someone believes about how they are going to Heaven. I asked him, “If you were to die tonight, and were to stand before God, and He were to ask you why should I let you into Heaven? What would you say?” He thought about it for a few seconds and said, “I don’t think I’d say anything. I would expect the Lord to know whether I deserve Heaven or not.”

(About this series)

CHAPTER V - WHAT MISSIONARY MOTIVES SHOULD PREVAIL?

“The love of Christ constraineth us” (1 Corinthians 5:14)

BY REV. HENRY W. FROST, DIRECTOR FOR NORTH AMERICA OF THE CHINA INLAND MISSION, GERMANTOWN, PHILADELPHIA, PENNSYLVANIA

(About this series)

CHAPTER IV – FOREIGN MISSIONS OR WORLD-WIDE EVANGELISM

BY ROBERT E. SPEER, SECRETARY BOARD OF FOREIGN MISSIONS OF THE PRESBYTERIAN CHURCH, U. S. A., NEW YORK CITY

Argument in behalf of foreign missions is generally either needless or useless. It is needless with believers; with unbelievers it is useless. And yet not wholly so; for often believers and unbelievers alike have taken their opinions at second hand, and an honest first hand study of the facts and principles of the missionary enterprise leads the one group to believe with deeper conviction and a firmer hope, and shakes the scepticism {sic} and opposition of the others who have known neither the aims nor the motives which inspire the movement.

Because foreign missions is a religious movement, however, the fundamental argument for it is of necessity a religious argument, and will be conclusive only in proportion as the religious convictions on which it rests are accepted. It rests first of all upon God. If men believe in God they must believe in foreign missions. It is in the very being and character of God that the deepest ground of the missionary enterprise is to be found. We cannot think of God except in terms which necessitate the missionary idea.

Here are some wise words on the eternal controversy between God’s sovereignty and man’s personal responsibility in salvation from J.I. Packer, from his classic little book, Evangelism and the Sovereignty of God (Pgs. 16-17):

There is a long-standing controversy in the Church as to whether God is really Lord in relation to human conduct and saving faith or not. What has been said shows us how we should regard this controversy. The situation is not what it seems to be. For it is not true that some Christians believe in divine sovereignty while others hold an opposite view. What is true is that all Christians believe in divine sovereignty, but some are not aware that they do, and mistakenly imagine and insist that they reject it. 

What causes this odd state of affairs? The root cause is the same as in most cases of error in the Church - the intruding of rationalistic speculations, the passion for systematic consistency, a reluctance to recognize the existence of mystery and to let God be wiser than men, and a consequent subjecting of Scripture to the supposed demands of human logic.