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Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind... Romans 12:2

Evangelism for Reformed Christians—Three Readings

by Victor Martens

Evangelism & the Sovereignty of God by J.I. Packer (1961, IVP)
An expansion of an address by Packer in 1959, this short book is, according to its author, "a piece of biblical and theological reasoning, designed to clarify the relationship between three realities: God's sovereignty, man's responsibility, and the Christian's evangelistic duty" (7). In his introduction Packer notes that it is commonly thought that a strong view of God's sovereignty undermines Christians' effectiveness in evangelism by creating a sense of complacency. Packer asserts the exact opposite: without a strong belief in God's sovereignty, our evangelistic efforts can only be weak and inconsistent.

I love this book particularly for its first chapter. In seven pages we are convinced of God's sovereign grace in salvation, yet without any polemics. We are reminded of our dependence on our heavenly Father in prayer, as well as our responsibility before Him to obey. The tone is personal, reminiscent of the Heidelberg Catechism. Rather than attempting to reconcile the doctrine of God's sovereignty with believers' responsibility, Packers quotes C.H. Spurgeon: "I wouldn't try ... I never reconcile friends" (35).

Evangelism is defined by Packer as a declaration of the Gospel which is aimed at the conversion of those who hear it but which leaves that conversion to the Holy Spirit. The Gospel declares God's sovereignty in creation, mankind's sinful state, and Christ's saving work. It calls men to faith, repentance, and obedience, which are only to be found in Christ. The Gospel must be motivated by the Holy Spirit in us, must direct the hearers to God's Word, and must present Christ as both Saviour and Lord.

In conclusion, Packer shows that because God is sovereign, true evangelism is made possible: our message is confirmed by God's sovereignty. The opposite would dilute the Gospel message into a self-help program. Our motivation to evangelize is founded on God's sovereignty; any lesser calling will not persevere. Our methods in evangelism must confirm God's sovereignty; to do less would turn evangelism into a mere marketing campaign. Packer reminds us again of our reliance on God in prayer. Godly prayer recognizes God's sovereignty over all His creation, speaks in agreement with Him, and submits to His commission.

The Call of Grace by Norman Shepherd (2000, P&R)
Norman Shepherd explains the covenant perspective on salvation in the first half of this book. He maintains that God's covenants with Abraham and Moses weren't in opposition to each other but were progressive revelations of the same covenant which presents both God's grace and our obligations to Him. The new covenant in Jesus Christ is the fulfillment of all the Old Testament covenants: how we perceive our salvation must be determined by what we learned from the prior covenants which are both fulfilled and established in Jesus Christ. Shepherd presents the covenant perspective as the balance between the historical extremes of works-righteousness (in Roman Catholicism and Arminianism) or legalism (in many denominations, even Reformed ones) and antinominianism (in much of modern evangelicalism).

A covenant perspective removes the problems most often encountered with regard to evangelism. The Gospel message is universal, unlike the narrow efforts of those who focus only on God's limited atonement. Why should we focus on God's electing decree which only He knows? Likewise, the Gospel message is powerful, unlike the synergistic notions of those who focus only on man's responsibility to accept it. Why should we focus on achieving what can only be accomplished miraculously? What can life from the dead be but miraculous?

The covenant perspective directs us to our Lord Jesus Christ, who alone is elect (recall that "Christ" means anointed, or chosen), and who alone has overcome death. Christ calls us to believe and trust Him in baptism. He calls us to commune with Him as part of His church. He calls the church to faithfully discipline its members. Our baptism is what defines us as His people, His church. Not our sinner's prayer, not our doctrinal, not our mental assent.

Overly concerning ourselves with what we can't know will only lead us astray. We must think in Biblical terms, covenantal terms. In reaction to Rome the Reformed church has downplayed the importance of baptism, the Lord's Supper, and church government in favour of emphasizing doctrines of election and divine decrees. But our conduct must be determined by Scripture. Exalting our doctrines over Scripture (no matter how sound the doctrines) will lead us away from our Lord.

The covenant perspective on evangelism declares to the world that there is no salvation outside of Christ. Every sinner is called to trust Christ and be baptized. Those who are baptized are called to be faithful and obey, lest they be cut off. What responsibility! We are accountable to be faithful, lest we fall like the Israelites in the desert (Hebrews 3:!7). What comfort! We rest in Christ (1 Thessalonians 5:23, 24).

Covenant and Inheritance—A Lecture by Rev. Peter J. Wallace, Ph.D.
In this article taken from a lecture given at Westminster Theological Seminary, Glenside, Pennsylvania, October 15, 2003, Rev. Wallace explains how a covenantal perspective on evangelism and the church recognizes both God's sovereignty and His grace. But rather than viewing covenant as primarily either legalistic or gracious, Wallace shows that the biblical perspective of covenant is that of sonship.

Adam was created as God's son (Genesis 1:27), created in His image. Jesus, the second Adam, restores this image (Colossians 1:15). The covenantal relationship between God the Father and God the Son is from eternity. Adam was cut off from this relationship, but Christ brings His church into it. In Christ we receive the rewards of obedience, not as wages but as an inheritance. "God's covenant is the historical analogue of the eternal relationship between the Father and the Son, in which man is brought into an inheritance through conformity to the image of God."

Return to Volume 10, Number 1.