R.C. Sproul's Blog, page 73

A Calvinist Evangelist?

If I have heard it once, I've heard it a thousand times: "A Calvinist evangelist? Isn't that an oxymoron? Calvinism undermines evangelism." This accusation has been repeated so many times that few make the effort to argue it. Instead, it is simply assumed. Never mind that some of the church's greatest evangelists have been Calvinists. One need only be reminded of men such as George Whitefield, David Brainerd, or "the father of modern missions," William Carey. "Yes," we are told, "these men were great evangelists and Calvinists, but that is because they were inconsistent." But is this true?

The fact of the matter is that Calvinism is not inconsistent with evangelism; it is only inconsistent with certain evangelistic methods. It is inconsistent, for example, with the emotionally manipulative methods created by revivalists such as Charles Finney. But these manipulative methods are themselves inconsistent with Scripture, so it is no fault to reject them. In order for evangelism to be pleasing to God, it must be consistent with the whole system of biblical teaching. But what does such evangelism look like?

A classic answer to that question is found in R.B. Kuiper's little book God-Centred Evangelism. This book surveys the entire biblical scope of teaching on the subject of evangelism. Kuiper defines evangelism quite simply as "the promulgation of the evangel." It is, in other words, the proclamation of the gospel. Kuiper explains that his book "is a plea for God–centered, in contradistinction to man-centered, evangelism." The book, then, presents a theology of evangelism.

The first chapters set forth some of the essential theological presuppositions for God-centered evangelism. Kuiper explains that God Himself is the author of evangelism, in that before the foundation of the world, He planned the salvation of sinners. This leads directly into chapter-length discussions of God's love, His election of sinners, and His covenant. After setting forth these basic theological foundations, Kuiper then deals with various biblical aspects of evangelism, beginning with the sovereignty of God and the Great Commission.

In the Great Commission, Jesus commands His followers to make disciples of "all nations." The scope of evangelism, then, is universal. The gospel is to be proclaimed to all. If we truly believe what Scripture tells us about the necessity of faith in Christ for salvation, then the urgency of evangelism will become evident. A number of heterodox theologies undermine the urgency of evangelism by teaching that unbelievers will get a "second chance" after death. There is, however, no biblical warrant for such teaching, and to assert it is pure presumption.

Our primary motivation for evangelism should be love of God and love of neighbor. Those who love God will joyfully obey His commission to evangelize and disciple. Those who love their neighbor will desire nothing greater for them than eternal life. Their aim will be to see God glorified through the salvation of sinners like themselves in order that the church would grow.

The God-ordained means of evangelism is His own Word. It is through the proclamation of God's Word that the Holy Spirit effectually works faith in men's hearts. The specific message of evangelism is the gospel. Paul summarizes this message in 1 Corinthians 15:3–5: "For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures, and that he appeared to Cephas, then to the twelve." When those who hear the gospel ask what they must do to be saved, Scripture tells us that the answer is: "Believe in the Lord Jesus, and you will be saved, you and your household" (Acts 16:31).

In the final chapters of his book, Kuiper surveys issues such as zeal for evangelism, the biblical method of evangelism, cooperation in evangelism, resistance to evangelism, and the triumph of evangelism. He reminds us that we can proclaim the gospel with great hope, looking forward to seeing the fruits of our evangelism, a time when "a great multitude that no one could number, from every nation, from all tribes and peoples and languages" will stand before the throne of the Lamb, clothed in white and crying out, "Salvation belongs to our God who sits on the throne, and to the Lamb!" (Rev. 7:9–10).

For too long, the church has attempted to achieve a worthy goal through worldly means. Let us heed Kuiper's plea and leave man-centered Madison Avenue methods behind. May we fulfill the Great Commission in a God-glorifying manner.

This post was originally published in Tabletalk magazine.

What Is a Means of Grace?

Here’s an excerpt from What Is a Means of Grace?, Nicholas T. Batzig's contribution to the June issue of Tabletalk:

A brief survey of the top fifty best-selling Christian books reveals what subjects are of the greatest and least interest to the majority of professing Christians. Books on purpose, finances, personality, self-esteem, love languages, and relational boundaries dominate the list. Books on the triune God, Christ, sin, the gospel, Scripture, preaching, the sacraments, prayer, church discipline, and the local church are woefully wanting. Since Jesus Christ and His saving work form the foundation of our faith (1 Cor. 2:2; 3:11), we should be most concerned about knowing how to grow in the grace and knowledge of Christ (2 Peter 3:18). Our growth in the grace of Christ will be commensurate with our use of the means God has appointed. Theologians refer to these as “means of grace” (media gratia).

Continue reading What Is a Means of Grace?, or begin receiving Tabletalk magazine by signing up for a free 3-month trial.

For a limited time, the new TabletalkMagazine.com allows everyone to browse and read the growing library of back issues, including this month’s issue.

Should We Tell Unbelievers That God Loves Them?

Does God love the whole world, even nonbelievers? From one of our Ask Ligonier events, John MacArthur suggests that the Lord’s patient benevolence toward a sinful world should drive people to God’s saving love in Christ.

When you have biblical and theological questions, just ask Ligonier.

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The Difference Between Judas and Peter

The intercession of our Great High Priest is the foundation for our confidence when it comes to our perseverance. It also helps us make sense of the accounts of Peter and Judas, two of Jesus' disciples who experienced a serious fall. One disciple's fall away from Christ is seen as a final and full work of apostasy, whereas the other disciple's fall is not final and full because he is restored. And we see that their crime against Christ was very similar. Judas betrayed Jesus. And that same night, Peter denied Christ.

These two men who had been disciples with Jesus during his earthly ministry committed treason against Him in his darkest hour. And there are further similarities in these two examples in that Jesus predicted both Peter's and Judas' diabolical acts. But we recall that when Jesus said, "One of you will betray me," the disciples said among themselves, "Who is it, Lord? Is it I?" When Judas asked, "Is it I, Rabbi?" Jesus said to him, "You have said so" (Matt. 26:25). Jesus' final words to Judas were "What you are going to do, do quickly" (John 13:27). And He dismissed him from their presence.

When Jesus prophesied that Peter would deny him, Peter protested profusely. "Though they all fall away because of you, I will never fall away," he said (Matt. 26:33). This brings to mind Paul's admonition, "Let anyone who thinks that he stands take heed lest he fall" (1 Cor. 10:12), because Jesus then turned to Simon and said to him in loving terms, "Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat" (Luke 22:31).

Sifting wheat is not a laborious task that only the strong can perform. It may take time and it may be tedious, but it's not labor intensive. In using this metaphor, Jesus is cautioning Simon not to rely on his own strength, because it would be an easy thing for Satan to entice him to fall. Satan is stronger than Peter, and would have no trouble overcoming whatever strength Peter thought he had.

Notice, however, that Jesus does not say to Peter, "What you are going to do, do quickly." Our Lord's words to Simon Peter were significantly different from what He said to Judas. He said, "I have prayed for you that your faith may not fail. And when you have turned again, strengthen your brothers" (Luke 22:32).

Notice what Jesus doesn't say. He doesn't simply hope that Peter will be able to resist Satan, or that he will return, or that he will be able to strengthen the brothers. He expresses certainty that Peter will do these things. There was no doubt in Jesus' mind not only that Peter would fall, and fall abysmally, but also that Peter would be restored. Indeed, history testifies that Peter, in spite of this radical and serious fall, nevertheless endured to the end. He repented, he was forgiven, he was restored, and he endured to the end.

This excerpt is taken from Can I Lose My Salvation? by R.C. Sproul. Download more free ebooks in the Crucial Questions series here.

Final Day: Reformation Trust eBook Sale

You only have a few hours left to download select Reformation Trust ebooks for only $1, $2, or $5 each. Now’s the time to stock up on summer reading and fill your smartphone, tablet, or computer with a searchable library at a fraction of the price.

Our wide-ranging collection includes favorites like R.C. Sproul’s Everyone’s a Theologian and features new releases from John MacArthur, Gabe Fluhrer, and other gifted teachers. From commentaries to children’s titles, you’ll find ebooks for every age and stage of the Christian life.

Shop now and save up to 80% on select ebooks. These deep discounts are only available until tonight at midnight ET, so don’t delay. Build your affordable collection of digital resources on theology, biblical studies, the Christian life, and more.

And remember, you can download all of the ebooks from R.C. Sproul’s Crucial Questions series for free. These digital booklets are excellent resources for evangelism, discipleship, or personal and small group study.

All ebooks are available for purchase in ePub and MOBI formats, making them compatible with most devices. Sale excludes the Reformation Study Bible and Crucial Questions ebooks.

Who Is the Most Important Christian Thinker in the Modern Era?

What does it mean to be a Christian living in a culture where we’re no longer in charge? In this brief clip, W. Robert Godfrey appeals to the man he considers to be the most important Christian thinker in the modern era.

Transcript:

I would argue, and there would be plenty of people who would argue with me, but I would argue that Abraham Kuyper is the most important Christian thinker in the modern era. Now, that’s a big claim. But you have already learned, by this class, that I am always right or at least think I am. Abraham Kuyper was maybe not the greatest theologian of the modern period. Abraham Kuyper certainly wasn’t right about everything he had to say. Not all of what Abraham Kuyper did in the Netherlands is easily transferrable to other times and places. But I think Abraham Kuyper was the most creatively reflective Christian trying to come to grips with the modern world. That is why I think it is worth taking some time to follow his career and to think about him. Now, what do I mean by that? For a long time, in the 19th and on into the 20th century, most Christians really longed to go back to the time of the Reformation, to go back to a medieval world where Christianity was established in law, where it was dominant over society. A lot of Christians just did not like the modern world and wanted to go back. You know, the book of Ecclesiastes reminds us that he who is always taking about the golden age of the past is a fool. We don’t live in the past. The past was never as good as we think it was, anyway. But we don’t live in the past. We live in the present. And I think Abraham Kuyper was the most insightful and most creative Christian thinker who tried to think through, “What does it mean to be a Christian in the West, living in a world where we’re no longer in charge as Christians?”

How Can We Defend the Doctrine of Sola Scriptura Using Scripture?

Why should we embrace the Bible as our ultimate authority? From one of our Ask R.C. events, R.C. Sproul appeals to the teachings of Jesus Himself on the Word of God. Ask your biblical and theological questions live online at ask.Ligonier.org.

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Ethics and the Conscience

The function of the conscience in ethical decision making tends to complicate matters for us. The commandments of God are eternal, but in order to obey them we must first appropriate them internally. The “organ” of such internalization has been classically called the conscience. Some describe this nebulous inner voice as the voice of God within. The conscience is a mysterious part of man’s inner being. Within the conscience, in a secret hidden recess, lies the personality, so hidden that at times it functions without our being immediately aware of it. When Sigmund Freud brought hypnosis into the place of respectable scientific inquiry, men began to explore the subconscious and examine those intimate caverns of the personality. Encountering the conscience can be an awesome experience. The uncovering of the inner voice can be, as one psychiatrist notes, like “looking into hell itself.”

Yet we tend to think of the conscience as a heavenly thing, a point of contact with God, rather than a hellish organ. We think of the cartoon character faced with an ethical decision while an angel is perched on one shoulder and a devil on the other, playing tug-of-war with the poor man’s head. The conscience can be a voice from heaven or hell; it can lie as well as press us to truth. It can speak out of both sides of its mouth, having the capacity either to accuse or to excuse.

In the movie Pinocchio, Walt Disney gave us the song “Give a Little Whistle,” which urged us to “Always let your conscience be your guide.” This is, at best, “Jiminy Cricket theology.” For the Christian, the conscience is not the highest court of appeals for right conduct. The conscience is important, but not normative. It is capable of distortion and misguidance. It is mentioned some thirty-one times in the New Testament with abundant indication of its capacity for change. The conscience can be seared and eroded, being desensitized by repeated sin. Jeremiah described Israel as having the “brazen look of a prostitute” (Jer. 3:3, NIV). From repeated transgressions, Israel had, like the prostitute, lost her capacity to blush. With the stiffened neck and the hardened heart came the calloused conscience. The sociopath can murder without remorse, being immune to the normal pangs of conscience.

Though the conscience is not the highest tribunal of ethics, it is perilous to act against it. Martin Luther trembled in agony at the Diet of Worms because of the enormous moral pressure he was facing. When asked to recant from his writings, he included these words in his reply: “My conscience is held captive by the Word of God. To act against conscience is neither right nor safe.”

Luther’s graphic use of the word captive illustrates the visceral power the compulsion of conscience can exercise on a person. Once a person is gripped by the voice of conscience, a power is harnessed by which acts of heroic courage may issue forth. A conscience captured by the Word of God is both noble and powerful.

Was Luther correct in saying, “To act against conscience is neither right nor safe”? Here we must tread carefully lest we slice our toes on the ethical razor’s edge. If the conscience can be misinformed or distorted, why should we not act against it? Should we follow our consciences into sin? Here we have a dilemma of the double-jeopardy sort. If we follow our consciences into sin, we are guilty of sin inasmuch as we are required to have our consciences rightly informed by the Word of God. However, if we act against our consciences, we are also guilty of sin. The sin may not be located in what we do but rather in the fact that we commit an act we believe to be evil. Here the biblical principle of Romans 14:23 comes into play: “Whatever does not proceed from faith is sin.” For example, if a person is taught and comes to believe that wearing lipstick is a sin and then wears lipstick, that person is sinning. The sin resides not in the lipstick but in the intent to act against what one believes to be the command of God.

The dilemma of double jeopardy demands that we diligently strive to bring our consciences into harmony with the mind of Christ lest a carnal conscience lead us into disobedience. We require a redeemed conscience, a conscience of the spirit rather than the flesh.

The manipulation of conscience can be a destructive force within the Christian community. Legalists are often masters of guilt manipulation, while antinomians master the art of quiet denial. The conscience is a delicate instrument that must be respected. One who seeks to influence the consciences of others carries a heavy responsibility to maintain the integrity of the other person’s own personality as crafted by God. When we impose false guilt on others, we paralyze our neighbors, binding them in chains where God has left them free. When we urge false innocence, we contribute to their delinquency, exposing them to the judgment of God.

This excerpt is adapted from How Should I Live in This World? by R.C. Sproul.

$5 Friday (And More): Prayer, the Psalms, & Marriage

It’s time for our weekly $5 Friday sale. This week’s resources include such topics as prayer, the Psalms, the Trinity, marriage, John Knox, Jonathan Edwards, and more.

Plus, several bonus resources are also available for more than $5. These have been significantly discounted from their original price. This week’s bonus resources include:

Maturity: Growing Up and Going on in the Christian Life by Sinclair Ferguson, Paperback $17 $11
John Knox: Fearless Faith by Steven Lawson, Paperback $10 $7
Delighting in the Trinity by Michael Reeves, Paperback $18 $12
The Intimate Marriage by R.C. Sproul, Paperback $12 $8
Just Do Something by Kevin DeYoung, Paperback $12 $8
It Happens After Prayer by H.B. Charles Jr., Paperback $14 $10
Preaching the Psalms by Steven Lawson, Paperback $22 $15
Pray Big: Learn to Pray Like a Disciple by Allistair Begg, Paperback $13 $9
The Attributes of God with Steven Lawson, DVD $54 $12
The Attributes of God with Steven Lawson, Study Guide $15 $8
Striving Against Satan by Joel Beeke, Paperback (Spanish) $11 $7
The Last Days According to Jesus by R.C. Sproul, Study Guide $12 $8
What Does It Mean to Be Born Again? by R.C. Sproul, Paperback (Spanish) $4 $2
Why Do We Have Creeds? by Burk Parsons, Paperback $5 $3.25
Jonathan Edwards’ Resolutions and Advice to Young Converts , Paperback $4 $2.50

Sale runs through 12:01 a.m.–11:59 p.m. Friday ET.

View today’s $5 Friday sale items.

The Ordinary Means of Grace

Here’s an excerpt from The Ordinary Means of Grace, Burk Parsons' contribution to the June issue of Tabletalk:

I have never heard a Christian say he does not believe that God is sovereign. But I have heard many professing Christians define the sovereignty of God in a way that ultimately makes man sovereign over God. It is a view of sovereignty where man is big and God is small. People will say, “I know God is sovereign, but . . .” Truthfully, many professing Christians don’t actually believe that God is sovereign. And if we don’t believe that God is sovereign, we don’t actually believe that God is God. Yet, the problem goes much deeper than that.

Continue reading The Ordinary Means of Grace, or begin receiving Tabletalk magazine by signing up for a free 3-month trial.

For a limited time, the new TabletalkMagazine.com allows everyone to browse and read the growing library of back issues, including this month’s issue.