This is getting at the heart of the matter.

Perhaps my earlier statement would emphasize a couple words that might be more clear.

I agree that not all persons are gifted and called to preach in the sense of delivering sermons. But does employing an evangelistic heart normally include verbal witness in your view, as opposed to mere "lifestyle" evangelism. As I noted earlier, some appear to make a distinction between the called pastor or missionary's duty to communicate the gospel proactively and the layman's role to communicate the gospel reactively. The text used to distinguish the layman's reactive or responsive role from that of the ordained man of God is 1 Peter 3:15. I'm still wondering if this distinction finds its root in Reformed or Puritan theology.

__________________
Bob Gonzales, PhD
Reformed Baptist Seminary
Easley, South Carolina

"Persons need not and ought not to set any bounds to their spiritual and gracious appetites." Jonathan Edwards

Rich, like you I'm opposed to propagating a truncated gospel. I'm also not in favor of counting mere decisions in order to boast of one's "converts." And I think we all agree that every sinner is under obligation to believe the gospel. My question is whether Reformed and Puritan theology sees it as the duty of every believer (in accordance with the gifts and opportunities God gives him) to entreat sinners indiscriminately to come to Christ with the promise that God desires (not necessarily decrees) their salvation. If so, has Reformed and Puritan theology expressed the believer's duty to proactively evangelize the lost in manner and pathos described confessionally?

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Bob Gonzales, PhD
Reformed Baptist Seminary
Easley, South Carolina

"Persons need not and ought not to set any bounds to their spiritual and gracious appetites." Jonathan Edwards

Well, it's almost 11pm EST, and I'd better get some sleep since I'm teaching once and preaching twice tomorrow. I want to thank everyone again for the helpful input and discussion. I look forward to seeing what I find here tomorrow. Gratefully yours,

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Bob Gonzales, PhD
Reformed Baptist Seminary
Easley, South Carolina

"Persons need not and ought not to set any bounds to their spiritual and gracious appetites." Jonathan Edwards

Bob,

I don't think every Christian is the one "...who is sent..." according to Romans 10. I think we all have responsibility to bear witness to Christ but not all are preachers of the Word.

FWIW, I believe my duty is to talk to others where I have opportunity and to invite them to Church where God's Word is preached and, should they be converted, they have opportunity to be discipled.

__________________
Rich
Northern VA
PCA

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Bob,

I struggle with this. The Baptist evangelistic methodologies that I have been exposed to have always been programmed. The corresponding guilt that was mine for the taking was always in bloom. As an elder I have to approach the subject of evangelism biblically. Is it biblical? If so, who is called to do it and how? I believe most of us are all settled on the role of the preacher in declaring the gospel. I doubt many on the PB will argue against missionaries proclaiming the gospel. But how about the individual pew sitter? Is there a biblical mandate for them to witness or share the gospel? Is one needed? If I am honest to scripture, I have to admit that I cannot find one inference that commands individuals to preach the gospel. Why is that?

I don't know if it's necessary to define "preaching." Proclaiming the gospel is preaching and it doesn't necessarily have to be done from a pulpit. But while venue is not addressed in scripture, it seems (to this Baptist) that is the office of pastor or elder to preach the gospel message. Because I don't claim to have this all buttoned down, I'm going to throw out a few questions:

1. Can trained lay people proclaim the gospel under the authority of the pastor and elders?

2. Is sharing or "witnessing" the same thing as preaching in regards to the gospel?

3. If #2 is allowed for the membership what form should this take?

I ask these questions because there are many believers who are petrified to share the gospel. Beyond that, there are just as many who don't have a mastery of the message. I've heard pastors say that mastery of the message isn't important. The Holy Spirit has control over the effort and can even work through the mistakes of men. But how do we excuse a careless approach to to the gospel message, even if it's well meaning?

I am in favor of the church employing various methods in order to attract unbelievers. Community outreaches, family days, nursing home ministries, door-to-door visitation; all of these can be used to invite unbelievers so that they may hear the gospel proclaimed. These type of activities can involve the whole church membership while leaving the preaching of the gospel in the hands of those who have been called for that purpose.

These are just my thoughts. I'm more than willing to have them poked, prodded and dissected by the brethren here on the PB.

__________________
Bill Brown
Elder
Grace Baptist Church
Anne Arundel County, Maryland

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I'm not sure what you mean here. Do you mean we don't exhort people to repent and believe? I certainly don't agree with trying to scam someone into praying a "sinners prayer" but the gospels and book of acts are filled with Christ and the apostles exhorting people to repent and believe the gospel. I may be misreading you.

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Manley Beasley
Southern Baptist Convention
Lynchburg, VA

Wir sein pettler. Hoc est verum (We are beggars. This is true.).--Luther's dying words

A lot of worthy discussion packed in this post. I would love to hear this discussed too.

__________________
Pergamum


"If a commission by an earthly king is considered a honor, how can a commission by a Heavenly King be considered a sacrifice?"
-- David Livingstone

I agree. Bill has raised some important questions. These are the very issues I've been wrestling with. From the seeming lack of emphasis on the Christian's responsibility to communicate the gospel to the lost in Reformed symbols, I've suspected that there might be some theological reason behind it. Yet, there are some passages in the NT that seem to me, at least presently, to give some warrant for laying a measure of evangelism responsibility at the feet of the saints (according to each one's gifts and opportunities). I've got to run off to church, but I'll try to return to this discussion later and identify some of those texts to solicit the input of you brothers.

__________________
Bob Gonzales, PhD
Reformed Baptist Seminary
Easley, South Carolina

"Persons need not and ought not to set any bounds to their spiritual and gracious appetites." Jonathan Edwards

Mr Beasly,

That's certainly understandable. It is difficult to follow the back-and-forth on this.

It might be helpful to remember the original thread question is whether the Confessions adequately define an individual's responsibility to preach the Gospel.

The thread back-and-forth has touched on the differences in the way "Reformed" and "broad evangelical" do missions and evangelism.

I was explaining that what Reformed calls "the doctrines of Grace" (5 points of Calvinism) greatly effect the way we understand salvation. That boils down to a God-centered versus a man-centered view. For example, Reformed would say that regeneration and faith in Christ are 100% gifts of God that must first occur, by God's action before a person can be saved. While that (e.g. the "5 points") are not being directly debated here, they effect the way evangelism and missions are done.

For example, Reformed does not tend to do "crusade ralies" or emphasize "making decisions" for Christ but rather focus on discipleship within the local church as a way of bringing out the Gospel. When missionaries go out, Reformed would tend to send them a church planters under church authority and the gospel would work out through discipleship, that is building a local church.

In addition, all-of-life discipleship (emphasized in Reformed, but not in Broad Evangelicalism) tends to make each individual a "missionary" in their sphere of influence. Not as a "preacher" or what we would understand as a "teacher" (elder) but as an individual's "all of life" discipleship.

The Westminster Confession doctrinally, goes into great detail about the Gospel (i.e. justification by faith alone) but in the context of building the local church rather than a charge to layman to go out, on their own, to evangelize.

There's more than we can cover here in one thread, but due to the understanding of "covenant families" Reformed also emphasizes discipling within the family. That is a whole other aspect, but a very real aspect of evangelism that is emphasized, particulary to heads of families in Reformed Theology. (It's more than a hope, because of special grace and promises we see to the children of Believers).

Many outside of Reformed Theology don't think Reformed does missions or evangelizes much which stems from a misunderstanding of several things, including the doctrines of salvation (soteriology). But, if you look historically, what Calvin did in Switzerland, the founding of this country, evangelism in South Korea, the number of domestic and international missionaries in the PCA per capita- the impression is not only incorrect, but very very incorrect. I don't say this defensively, only with assurance and confidence that the Reformed Confessions integrate evangelism in every aspect of the life of the Church and the Believer (more so, than do "broad evangelicals.")

__________________
Scott
PCA
North Carolina

WCF 8:8, "To all those for whom Christ hath purchased redemption, he doth certainly and effectually apply and communicate the same; making intercession for them, and revealing unto them, in and by the Word, the mysteries of salvation; effectually persuading them by his Spirit to believe and obey, and governing their hearts by his Word and Spirit; overcoming all their enemies by his almighty power and wisdom, in such manner, and ways, as are most consonant to his wonderful and unsearchable dispensation."

Presbyterian theology is primarily concerned with asserting the crown rights of the Redeemer, not with meeting human needs. The Presbyterian church has never been preoccupied with "reaching the unsaved," but with the faithful administration of Word and sacraments. 1 Cor. 4:2, "Moreover, it is required in stewards, that a man be found faithful." This is to be carried out wherever the Lord providentially opens the door, i.e., as is "most consonant to his wonderful and unsearchable dispensation." The Lord has His people in every place to which the Gospel comes. The church spreads the gospel net and gathers both good and bad fish. The judgement day will manifest the quality of what has been gathered.

What should the Presbyterian church think of judging the ministry of the church by the mark of "reaching the unsaved?" Let us examine the thought of inspired submission to the will of God as expressed by the apostle Paul, "But with me it is a very small thing that I should be judged of you, or of man's judgment; yea, I judge not mine own self. For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord. Therefore judge nothing before the time, until the Lord come, who will both bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God," 1 Cor. 4:3-5.

Dr. Calvin comments: "the Corinthians did not mark with unjaundiced eye the character of each individual, but, blinded by ambition, groundlessly extolled one and depreciated another, and took upon themselves to mark out the dignity of each individual beyond what is lawful for men. Let us know, then, how much is allowed us, what is now within the sphere of our knowledge, and what is deferred until the day of Christ, and let us not attempt to go beyond these limits."

It is remaining within the bounds of human knowledge to judge ministry on the basis of its faithful administration of Word and sacraments. We go beyond these bounds when we insist that this administration should also have a certain positive outcome which it is not in the power of human resourcefulness to secure.

__________________
Yours sincerely,


"Illum oportet crescere me autem minui."

While I never would have thought of using the word "crown" like this in a sentence, this is an excellent summary of some things I have not quite been able to articulate in response to this question.

Thanks for putting this so succinctly!

It's so well said, the banana's have been summoned to celebrate:

Scott,

I just have to say how much I appreciate how funny you are!

__________________
Adam Brink, Livermore, California
Grace Church of Pleasanton, PCA

It is a mistake however, to suppose that it happens to none but believers to be delivered up to death by their brethren: for it is possible that a father may pursue his son with holy zeal, if he perceives him to have apostatized from the true worship of God; nay, the Lord enjoins us in such a case (Deut. 13:9) to forget flesh and blood, and to bestow all our care on vindicating the glory of his name. (Calvin on Matt. 10:21)

MATTHEW:

Your quote: The Presbyterian church has never been preoccupied with "reaching the unsaved," but with the faithful administration of Word and sacraments. seems like a false dichotomy to me. I have seen churches do both.

__________________
Pergamum


"If a commission by an earthly king is considered a honor, how can a commission by a Heavenly King be considered a sacrifice?"
-- David Livingstone

One cannot adapt Word and sacraments to "reaching the unsaved" without making them ill-suited to their fundamental purpose of "gathering and perfecting of the saints," WCF 25:3.

John 21:15, "Yea, Lord; thou knowest that I love thee. He [Jesus] saith unto him, Feed my lambs." John Calvin comments: "nothing could have been spoken that was better fitted for encouraging the ministers of the Gospel, than to inform them that no service can be more agreeable to Christ than that which is bestowed on feeding his flock. All believers ought to draw from it no ordinary consolation, when they are taught that they are so dear and so precious in the sight of the Son of God, that he substitutes them, as it were, in his own room. But the same doctrine ought greatly to alarm false teachers, who corrupt and overturn the government of the Church; for Christ, who declares that he is insult