A Reformed Approach to Evangelism

Whether justified or not, Reformed thinkers have a bad reputation for not being concerned about evangelism. Nothing should be further from the truth, and so here are twenty things that Dr. Kim Riddlebarger shares with us as tactics for the Reformed to begin evangelizing:

1. Be clear about what you believe and why you believe it. Know the Scriptures and know the confessions and catechisms. The more you know about your faith, the easier it is to talk with non-Christians.

2. The essence of evangelism is communicating the correct information about sin and grace, simply and clearly. Talk about the law and the gospel, not about infralapsarianism and divine simplicity! That comes later!

3. Avoid the use of Christian jargon. Speak about real sin, real guilt, real shed blood!

4. Use tact and be charitable! Don't talk about reprobation with someone who has just lost an unbelieving family member. Be kind and courteous! Many non-Christians act and speak out of ignorance, not malice.

5. Be sensitive to someone's past--if they've had a bad experience in church, struggle with a particular sin etc., be understanding and compassionate! Non-Christians hate self-righteousness, and they have a right to do so! Do not soft-peddle the law and the guilt of sin, but make sure they understand that you are a justified sinner, not a self-righteous "know it all," who is here to correct them!

6. Stick with the subject--don't get side-tracked. When the conversation wanders, pull it back to center stage--the law and the gospel.

7. Evangelism is not about winning an argument, but leading people to Christ. Discussions may get heated and intense at time--that's okay. But the purpose of evangelism is not to show why you are right and they are wrong. It is to communicate the truth of the gospel! The message is to be the offence! Not you!

8. When people are apathetic about sin--use the law. When people have doubts or are skeptical--use basic apologetic arguments. When people express guilt for sin--present the gospel.

9. Evangelism is about leading non-Christians to Christ. Convincing Evangelicals that Reformed theology is true, falls under the heading of polemics. Don't confuse the two.

10. Stick with what all Christians hold in common wherever possible. Leave the internecine fighting among Christians aside when talking to non-Christians. A non-Christian will not care much about why the Lutheran view of the Lord's Super is in error, or why Baptists are wrong about infant baptism! That will come during catechesis!

11. Wherever possible, speak about Christianity as factually true-- "Jesus did this," "Jesus said this," "people heard and saw him," etc. Keep away from the subjective line of approach-- "it works for me."

12. Pray for wisdom.

13. Trust in the power of God the Holy Spirit working through the word! Cite texts directly from the Scriptures with attribution. Jesus says, Paul says....Not, "I think," or "it seems to me."

14. Don't rush things. Just because someone is not ready to trust in Christ after one encounter does not mean that effective evangelism has not taken place. Pre-evangelism is equally vital. You may plant, but someone else may have to water!

15. Treat people as objects of concern, not notches in your belt! Establish relationships and friendships whenever possible.

16. Don't forget that a prophet is without honor in his own home. The chances of you leading your own unbelieving family members [or someone close to you] to Christ are remote. Pray for someone else to come and evangelize your family!

17. Don't force things. If people balk, ridicule and otherwise are not interested, back off. Find another time and place. If after repeated attempts to communicate the gospel, and someone still shows an unwillingness to hear what you have to say, "shake the dust off your feet and move on to a new town!"

18. Be willing to get people the resources they need: be willing to provide them with a Bible, the right book to read, and certainly an invitation to attend your church or Bible study, etc.

19. Pray for opportunities to evangelize. Pray for your church--that God would bless the preaching of his word, that he would bring non-Christians into our midst, and that he would bless the church with growth.

20. You don't have to become a practical Arminian to be a faithful evangelist! A Reformed approach to evangelism simply means telling people the truth in love.

Contending For Truth In Love

As we launch TRUTH MATTERS this month, I thought I would share one historical example that speaks to the heart of why this is so. It's an example and explanation offered by Tom Asco and excerpted from an article entitled Contending for Truth in Love.

Please note the paragraph that begins "In our day and age of 'can't we all just get along' spirituality...." It summarizes the climate of our culture today and emphasizes why we truly believe that a ministry like TRUTH MATTERS is so important and needed now more than ever before!

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One of the most poignant scenes of the Protestant Reformation comes from the Marburg Colloquy in 1529. The conference was convened in hopes that it might unite what was becoming an increasingly fragmented Protestant movement. In Zurich, the Swiss Brethren (later to be known as Anabaptists) had become convinced of believers' baptism and fully separated from the Protestant movement led by Zwingli. In Switzerland and beyond Protestants began to further divide along what came to be called "Lutheran" and "Reformed" lines.

One of the key issues of contention was the nature of the Lord's supper, specifically, the nature of Christ's presence in the supper. All of the reformers were united in the rejection of the Roman Catholic view of transubstantiation. Decreed at the Council of Trent and based on Aristotelian metaphysics, Roman Catholic doctrine asserts that when the priest consecrates the elements the substance of the bread and wine is changed into Christ's flesh and blood, respectively. These elements, which do not change their "accidents" (ie. their form, shape, texture or taste) are then offered as a repetitive bloodless sacrifice of the body and blood of Christ.

The reformers rejected this notion and argued that the supper was not an offering of Christ's body and blood but a feasting on that which has been once and for all time offered on the cross. The reformers further agreed that Christ is present in the supper. Precisely how He is present was and remains a subject of debate and in the sixteenth century became the basis of division.

Luther argued for the real presence of Christ in the supper. While the elements are not changed into different substances, the body and blood of Jesus are present "in, with and under" the bread and wine. "This is My body" can only be taken literally, according to Luther. Zwingli, on the other hand, argued that Christ's words at this point must be taken figuratively and that His presence in the supper is symbolic and spiritual.

A literary debate on the subject reached its height in 1527 and 1528 with charges and counter-charges being made in the strongest of language. Luther accused Zwingli of teaching heresy and the devil's doctrine. The Zwinglian camp responded with accusations that the Lutherans were flesh-eaters, blood-drinkers whose communion bread was a "baked God."

The religious divisions made it difficult to maintain political and military alliances among the Protestant regions of Europe. In hopes that the political coalitions might be restored Philip of Hesse exerted his influence to convene a meeting of Protestant leaders for the purpose of discussing points of theological difference and coming to points of theological agreement.

Zwingli readily accepted the invitation to meet at Marburg. Luther reluctantly agreed to participate after being pressured by the Elector of Saxony. Together with delegates from Basel, Strassburg, Nürnberg, Augsburg and Swabia, the reformers met at Philip's castle during the first three days of October 1529.

The debate, though more civil and gentlemanly than the previous literary one, rehashed well-known positions. It was obvious that the disagreement over the presence of Christ in the supper constituted, at least in the minds of Luther and his cohorts, an insurmountable barrier to fellowship.

At Philip's insistence Luther drew up a confession consisting of fifteen articles, including statements on the Trinity, Christ's person and work, sin, justification by faith and the Holy Spirit. On all these points there was perfect agreement among the participants. The fifteenth article deals with the Lord's Supper. On the main points even of this article, both the Reformed and Lutheran parties were agreed. At the prompting of Philip, a final paragraph was added which states,

And although at present we are not agreed on the question whether the real body and blood of Christ are coporally present in the bread and wine, yet both parties shall cherish Christian charity for one another, so far as the conscience of each will permit; and both parties will earnestly implore Almighty God to strengthen us by His Spirit in the true understanding. Amen.

All the participants signed the confession--including Luther and Zwingli. On Monday morning, after the conference ended, the two reformers met together for one final time. It would be their last meeting on earth. With tears in his eyes, Zwingli held out his hand toward Luther as an expression of brotherly fellowship. But Luther refused to grasp it and instead said, "Yours is a different spirit from ours."

I disagree with what Luther did. But I deeply cherish the reason he did it. Truth matters(emphahis added). It is more important than political alliances. If we love God then we must be committed to the affirmation and defense of His revealed truth. But, if we love God, we must also love people--especially "the brethren." Devotion to truth, a necessary, noble Christian characteristic, is what motivated Luther to leave Zwingli's hand awkwardly extended in front of him. He had purchased the truth too dearly to sell it cheaply. And in Luther's mind, to have embraced Zwingli's hand would have signaled a compromise on the Word of God.

In our day and age of "can't we all just get along" spirituality Luther's action appears repugnant and utterly indefensible. Strong currents within western Christianity encourage us simply to forget about the issues which we see differently from others who name the name of Christ and pretend that differences do not exist, or if they do exist that they do not really matter. Politeness trumps conviction. This is the spirit of that slobbery ecumenism to which more and more warm-hearted but wrong-headed evangelicals are being attracted. Truth is sacrificed on the altar of what is mistakenly believed to be unity (but which could more accurately be described as conspiracy). Where such a spirit obtains, no serious consideration of biblical teachings can be proposed because "it will only cause division." To those who are caught up in this spirit, Luther at Marburg looks only like a prideful ogre. But that is not an accurate portrait of the reformer. He did what he did because he was convinced that God's truth was at stake.

Nevertheless, even though it was a commendable love of God and truth which motivated his actions, Luther cannot be completely exonerated. His refusal to allow room for disagreement on the sacrament caused him to write Zwingli off as an unbeliever. On the final day of the Colloquy he professed astonishment that the Swiss contingency considered him to be a brother. He turned to them and said, "You do not belong to the communion of the Christian Church. We cannot acknowledge you as brethren." At this point Luther illustrates the following maxim: The greatest strength of Christians who take doctrine seriously can easily become their greatest weakness.

Devotion to truth and a passion to have an accurate understanding of it can lead a believer to dismiss all those who do not agree with him at every point. Love for truth, however, is never an excuse for not loving people. And genuine love for people, especially for brothers and sisters in the faith, necessarily requires a willingness to forebear with weaknesses, including weaknesses in understanding. The theological pugilism which sometimes accompanies doctrinal Christianity is contrary to the very content and spirit of the gospel. Is not the heart of our message that God loves His enemies and Jesus Christ has humbled Himself to the point of death in behalf of people who deserve divine wrath? The obligations of humility, deference--extended even toward weaker brothers--and genuine love even for enemies stem from biblical teachings which cannot be set aside in the pursuit to affirm and defend other doctrines of the Bible.

At this point I think Luther failed at Marburg. He could not conceive that he himself might not understand the Lord's Supper perfectly. Neither could he allow for the possibility that Zwingli could be orthodox in his Christology and yet mistaken in his understanding of the sacrament. So Luther refused to extend his hand in Christian fellowship. Better by far to recognize the difference between doctrinal essentials and doctrinal distinctives without giving up either.

A better course is to recognize that all those who hold to the essentials of the faith are to be received as brothers and sisters in Christ, even if they hold to distinctive ideas with which we disagree. Furthermore, while we unashamedly affirm our own distinctive beliefs which we find in the Bible, we should afford that same privilege to other believers, admitting that none of us has yet perfectly understood all that we ought about everything that God has revealed. Sin has affected not only our affections and wills, but also our minds. Therefore we are liable to make mistakes in our understanding and are in constant need of having our thinking reformed by the Word of God.

For this very reason Christians who disagree on certain distinctives ought to argue their points of contention with a desire not only to be understood but to understand those with whom we disagree. It is possible to be both rigorous and humble. All who love Christ and His Word should welcome the efforts of those who strive to clarify revealed truth at any point.

Truth is worth disagreeing over. It is worth maintaining ecclesiastical separation. On that, [many Christians] agree. It is to be hoped that we can also agree, in our pursuit of the truth, with Zwingli's prayer which he prayed upon entering the conference at Marburg:

Fill us, O Lord and Father of us all, we beseech Thee, with thy gentle Spirit, and dispel on both sides all the clouds of misunderstanding and passion. Make an end to the strife of blind fury. Arise, O Christ, Thou Sun of righteousness, and shine upon us. Alas! while we contend, we only too often forget to strive after holiness which Thou requirest from us all. Guard us against abusing our powers, and enable us to employ them with all earnest for the promotion of holiness.