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Archive for the ‘Gospel Proclamation’ Category

“Is the end and effect of the work of the ecclesiastical ministry only the confirmation of those who are already converted and true church members, so that ministers of churches are not more obliged by virtue of their ecclesiastical function to convert the straying souls of such as live in the world and in sin out of church communion, than are all other believers endowed with the gifts of the Holy Spirit by the common duty of Christian love? Do they never convert any by virtue of their ecclesiastical ministry except by chance? …

“The end and effect of the work of the ecclesiastical ministry is not only the confirmation and edification of those who are already converted and are true church members, but by virtue of their ecclesiastical function ministers of churches are obliged to convert the straying souls of such as live in the world and in sin out of church communion. Their obligation to do so is far greater than that of any of the rest of the faithful endowed with the gifts of the Holy Spirit and bound by the common duty of Christian love. And when by virtue of their ecclesiastical ministry (divine grace cooperating) they make converts, the conversion is an effect of their ecclesiastical ministry as such and is not by chance.”

-John Norton (1606-1663)

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Die Predigt Johannes des Täufers (Bruegel)The following comes from a report of the Committee of Local Evangelism in the OPC in which Professor John Murray played a major role prior to World War II. It was drawn from this source.

There is an acute problem that confronts the open-air preacher in our day and age. The great problem is to get and hold a sizeable audience. In Whitefield’s day the masses thronged to hear his message. This is not true today; the multitudes pass us by. What is the cause? What can be done to assist in the solution of the problem?

Various factors may be said to contribute to the listlessness of those whom we seek to reach with the gospel. There are the many attractive forms of pleasure. No age of ministers has had to compete with as many enticing modes of pleasure as has the minister of the twentieth century. It is reported of Moody that he looked with apprehension on the popularity of the bicycle, fearing its effect upon evangelistic meetings in America. The automobile, the radio, the moving picture, and television have done much to make the average open-air meeting appear unattractive. Another factor that has engendered a spirit of indifference to the open-air preacher is the attitude of the average educated person. He considers such a method as beneath his intellectual level and personal dignity. Even Wesley at first recoiled before the thought of open-air preaching for this reason. He knew that immediately he would be branded by many as an “ignorant and unlearned” man. But perhaps the most basic reason for the average American’s antipathy toward open-air preaching is that he has been educated, however unwittingly, into a prejudice against the Christian gospel. America’s antitheistic public school system and the deadening influence of modernism within the visible church have had their deadly effect upon the souls of men.

These difficulties, however, are not to be taken as valid reasons for not engaging in open-air preaching. God is sovereign, and has enabled His servants to devise methods whereby the problem of drawing a crowd has to a degree at least been overcome. We present at this point the recommendations that have come to us from ministers who have had some degree of success in obtaining a good hearing in open-air preaching. They are as follows:

Go where the people are, not where we hope they will come. In most places where we have churches, the spring and summer are the only times that weather will permit the holding of outdoor services. During these seasons the people will be found in public parks and squares, at seashore and mountain resorts, by places of public amusement, and outside factories during lunch hours. Recently provision has been made in England to have chaplains for defense industries. In at least one large industrial plant in America permission has been granted for the preaching of the gospel to the men during their lunch hour. These examples may be straws in the wind indicating a tendency to recognize the need and the worth of bringing the Word of God to the working men of our nation. Here may be an opportunity to reach the heads of families whose very souls are being crushed out of them by long hours and Sunday work. In every city and town there are areas where large numbers of under-privileged and spiritually neglected people can be found. These areas should be sought out and surveyed with a view to securing a commodious meeting place. Most important of all, pray for an open door.

Go in absolute confidence in the truth and power of the gospel and in complete reliance upon the Holy Spirit to bless. Only as the love of God is shed abroad in our hearts by the Holy Spirit can we proclaim boldly, convincingly, and winsomely the everlasting gospel. To this end, we need to pray that we might be filled with the Spirit. Nothing can draw and hold so well and so surely in an open-air service as the preaching of the Word in the power of the Spirit.

There are successful ways of gathering a good audience. One way is to have a nucleus of Christians to go with the minister. A crowd draws a crowd. When the passers-by observe that a goodly number are listening they will stop to satisfy at least their curiosity. From that point on you may depend upon the Word to elicit and maintain their interest. A method that has been used by some Roman Catholics with real success in drawing a crowd is the question and answer method. The minister seeks out a passer-by and requests him to ask questions from a specified distance. The minister then proceeds to answer the man’s questions. As others gather they, too, are requested to ask questions. When a sizeable group has been attracted by this method the minister may discourse on a subject of his choice.

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“Who cares about the Free Church, compared with the Christian good of the people of Scotland?  Who cares about any Church, but as an instrument of Christian good? for, be assured that the moral and religious well-being of the population is of infinitely higher importance than the advancement of any sect.”

-Thomas Chalmers (1780-1847)

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Only a few days away from Halloween, I’ve been thinking more about why we don’t celebrate it, as well as reviewing online why other Christians do. I realize that there are many good believers who don’t see a problem with the festivities, and I’m not prepared to discount the evident grace of God that they have. Further, we are, every one of us, filled with sins and blind spots, myself included. But it is troubling to me how little argument is made against Halloween within the Church. So if you’re on the fence – and even if you’re not – may I at least challenge you with the following questions, friend?

(more…)

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In the following, we hear Thomas Chalmers echoing the sentiment of the inspired apostle, “I am debtor both to the Greek, and to the barbarian, to the wise and to the unwise . . . to preach the Gospel.” This is a timeless reminder to be a minister who is truly all things to all men, and not slavishly ‘relevant’ (beholden?) to a narrow slice of the demographic pie.

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“There is no doubt the vanity of popular applause; but there is also the vanity of an ambitious eloquence, which throws the common people at a distance from our instructions altogether; which, in laying itself out for the admiration of the tasteful and enlightened few, locks up the bread of life from the multitude; which destroys this essential attribute of the gospel, that it is a message of glad tidings to OLYMPUS DIGITAL CAMERAthe poor; and wretchedly atones by the wisdom of words, for the want of those plain and intelligible realities which all may apprehend and by which all may be edified. Now the great aim of our ministry is to win souls; and the soul of a poor man consists of precisely the same elements with the soul of a rich. They both labour under the same disease, and they both stand in need of the same treatment. The physician who administers to their bodies brings forward the same application to the same malady; and the physician who is singly intent on the cure of their souls will hold up to both the same peace-speaking blood, and the same sanctifying Spirit, and will preach to both in the same name, because the only name given under heaven whereby men can be saved. . . . We hear of the orator of fashion, the orator of the learned, the orator of the mob. A minister of the gospel of Jesus Christ should be none of these; and, if an orator at all, it should be his distinction that he is an orator of the species. He should look beyond the accidental and temporary varieties of our condition; and recognise in every one who comes within his reach, the same affecting spectacle of a soul forfeited by sin, and that can only be restored by one Lord, one faith, one baptism.”

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“As when a fish is taken there are two actions, the bait alluring and beguiling the fish with hope of meat. This is like the working of the word which is Christ’s bait; but when He wins us to dryland, then, when the fish is hooked, there is a real action of the fisher, drawing and hauling the fish to land; it leaping and flightering [fluttering] and wrestling while it bleeds with the hook. And this answereth to the Holy Spirit’s powerful hauling and drawing of the soul in all the affections, that the soul feeleth joy, comfort, delight, desire, longing, believing, nibbling, and biting Christ’s bait.”

-Samuel Rutheford (c. 1600 – 1661)

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Call me a curmudgeon.  Or an arch-conservative, allergic to all things new.  And I will freely admit that I romanticize earlier days, fully aware that they were never so rosy as I fancy them.  But I am just not ready to jump on the small (‘cell’) groups bandwagon like so many other Reformed folks.  I have already raised some questions on the subject in a previous post.  I really do question how ecclesiologically Reformed it is after all.

But here’s another thing that makes me nervous of them.  I fear that they detract from a robust pulpit ministry, from Lord’s day to Lord’s day.  In some circles, cell groups aim to provide meaningful biblical study for preachers who want their Sunday services to be ‘seeker sensitive.’   In my judgment, that makes cell groups a crutch for an impotent ministry.

Related, it seems that they are now being touted (or maybe I’m just noticing it) as suitable vehicles for ‘missional’ outreach.  Unbelievers need a ‘safe’ place to be welcomed, where they will not feel judged.  So we can win them over to church, with all its trappings, through the back door.  Now, I am all for loving unbelievers and making them feel loved.  But what about public preaching as a means of grace?   What of God’s choice of the foolishness of preaching?  What of the scandal of the cross?  And does that scandal come in bold face through the small groups, or is it in the fine print on page 236?

Why are Reformed people enthusiastic about this?  Am I off, or is this broad evangelicalism, low churchism, or even anti-churchism sneaking in under the radar?

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“There is a deed or Grant of Christ made to Sinners, in the free Offer and Call of the Gospel . . . Tis true indeed, the eternal Destination, the Purchase and Application of Redemption is peculiar only to the Elect; but the Revelation, Gift and Offer is common to all hearers of the Gospel, insomuch as the great Mr Rutherford expresses it, the Reprobate have as fair a revealed Warrant to believe, as the Elect have.  Every man has an Offer of Christ brought to his Door who lives within the Compass of the joyful Sound, and this Offer comes as close to him, as if he were pointed out by Name.  So that none have reason to say, The Call and Offer is not to me, I am not warranted to embrace Christ . . . We have God’s commission to preach this Gospel, and to make offer of this Christ to every creature sprung of Adam, Mark xvi.15, and the event of the Publication of this Gospel among sinners follows in the next Words, He that believeth this Gospel shall be saved, he that believeth not shall be damned.”

Ebenezer Erskine (1680-1754)

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