RMCtranslate
Unhealthy tendencies in Reformed circles.
We do not want to be all negative. What have we to offer in place of the unbiblical methods and perversions of the biblical gospel? The answer is in Jeremiah 6:16, âStand in the ways and see, and ask for the old paths, where the good way is, and walk in it; then you will find rest for your souls.â We believe that the word of God is sufficient for all our needs. âAll Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work.â In the first part of this talk/article, we have delineated some important principles of gospel preaching. By these, we may assess the message and methods of the modern church growth movement. By these also, we are able to confidently plod forward, knowing that God will bless the message and methods He has given to us. Faithful servants of God have preached the gospel in biblical ways and been blessed. We do not want to do any less.
A commendable concern of the Alpha Course is to build up the faith of the professed believer, equipping him to live the Christian life and to be an effective soul-winner. The minimalist approach, based on Arminian and charismatic theology will only produce many shallow and pseudo believers. In place of the Alpha Course, we would recommend to any serious Christian the use of the Catechisms and Confessions of Faith that arose from the Reformation. Our own church uses a Reformed Baptist Catechism and the 1689 Baptist Confession of Faith.
This may be the appropriate point for me to sound forth a note of warning concerning certain unhealthy tendencies in Reformed circles that would have the effect of undermining biblical gospel preaching. If you can agree with me that theology and preaching fall primarily under the arts and humanities, instead of under the sciences and technologies, you would have no difficulty accepting what I have to say. In the arts and humanities, there have been the opposite tendencies of maximalism and minimalism. Maximalism is a trend or movement in literature, music and painting which attempts to encompass everything under certain umbrella terms or ideas. In painting, for example, there is the maximalist idea of expressionism.
We are here dealing with preaching. There was a time in recent years when some Reformed teachers attempted to maximalize the gospel by claiming that every time any portion of Scripture is expounded, the gospel is being proclaimed. The gospel is maximalized under the systematic exposition of Scripture. This is based, wrongly in my opinion, on such scriptures as Luke 24:44, âThese are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me.â We have used the same passage to advocate preaching a distinct gospel message from all of Scriptures. The maximalist idea has the effect of obscuring the gospel message and blurring the distinction between preaching the gospel to win souls and preaching a teaching message to build up believers. Churches that were influenced by such maximalism began to focus more on expository preaching to build up the faith of believers rather than preaching the gospel to win souls. Any growth in the congregation – and there was growth – was due to believers from other churches being attracted to the solid expository preaching. There was thus growth in one congregation at the expense of other congregations. In effect, there had been no increase in the the kingdom of God.
In reaction to this teaching – which was not recognized as maximalism, then and now – there was a call to preach a distinct gospel in distinctly gospel meetings. The response to the call has been largely positive. There has been a return to the preaching of âJesus Christ and Him crucifiedâ, and a recovery of the gospel meeting on Sundays in addition to the teaching service, aimed at winning souls to Christ. Afterall, churches of the Reformed and Puritan tradition always have had two services on the Lordâs day – one of which is focused on building up the faith of believers, while the other is geared towards the winning of souls to Christ. Of course, there would be considerable overlap in the two types of service. It has been heartening to see a recovery of the gospel service. It is here that the opposite problem of minimalism has emerged.
Minimalism is a trend or movement in the arts – including painting, music, poetry, dance, etc. – in which the work is stripped down to its most fundamental features. As observed in theology and gospel preaching, we find the gospel stripped to its most fundamental elements in Arminian evangelism, an example of which is the âFour Spiritual Lawsâ of the Campus Crusade for Christ. Not only is the theology underlying the approach flawed, but the message itself has been perverted by the act of minimalization. The claim is that time is short, souls are perishing, and the harvest is plentiful while the labourers are few. It is claimed therefore, that the gospel must be stripped to its barest essentials, and preached to as many as possible. The adverse effects we have already noted. The maximalism in Reformed circles, which we have discussed, was largely a reaction to Arminian minimalism.
The concern I am sounding forth is that in Reformed circles, there is now the tendency at minimalism in gospel preaching. This is seen in a number of ways. There is, first, the tendency to minimalize the gospel message to a repetitive and predictable package like, âYou are a sinner. Jesus Christ died on the cross to save sinners. You must repent and believe in Christ to be saved.â While there are no steps for salvation as found in Arminian minimalism, a stereotyped gospel is nevertheless found. Such a packaged gospel lacks flair in its presentation, effectiveness in application, and respect for the intelligence of the hearers. It does not do justice to the Bible passage preached from, which is generally richer than the way it is portrayed to be. Second, there is the tendency to limit the choice of passages to the four Gospels and, if at all, to one or two other books of the New Testament. There is a reluctance, and possibly an inability, to preach the gospel with liberty from the Old Testament books and other books of the New Testament. Third, there is a tendency to limit the unbelievers to hearing only the packaged and minimalized gospel. Non-believers, regardless of whether they have a Christian background or not, and regardless of the exposure they have had to Christian teaching, are herded to the gospel service and discouraged from attending the âteaching serviceâ. Invited speakers are specifically instructed to preach âonly the gospelâ at gospel meetings. Some suggested topics by the speaker may be censured as inappropriate for non-believers. By so doing, are we not unwittingly taking over the work of the Holy Spirit in determining which passages, and what topics, will be used by God to save souls? There is a proper place for preachers and evangelists to identify the type of hearers in order to speak to them effectively.10 The Reformed minimalists are going beyond that. They are engaging in âpersonalizationâ, which has its inherent dangers.11
There is a fourth way minimalism is seen in Reformed circles. It is the tendency confine the preaching the gospel to the church and other similar formal settings. In some churches, there is even an undervaluing of the teaching service compared to the gospel service. The gospel service is seen as the âbe all and end allâ. Believers in the church are deprived of solid expository preaching from the Bible. The gospel service in church takes centre-stage. There is a failure to take the gospel to individuals and small groups outside such formal settings. There is a failure to persist in visiting, and preaching to, the same people until they are saved or the preachers unwanted. It seems that they have an unhealthy âsettled churchâ mentality instead of a healthy âpioneering churchâ mentality.
Conclusion
In the first section of this talk/article, we have considered the responsibilities of preachers with regard to gospel preaching, under which three biblical principles are expounded. We have seen that preachers have a responsibility to preach a distinct gospel, from all of Scriptures, to those who are sought out to hear. In the second section, we have briefly considered the various perversions of the gospel down the centuries, arriving at present day perversions. We have seen how a tendency to minimalism with regard to gospel preaching is creeping into Reformed circles. If this tendency is not curtailed, it will have detrimental effects on gospel preaching and outreach.
In matters of missions and outreach, Reformed churches have the distinct advantages of a history of strong missionary endeavours, powerful preaching, and the use of time-tested church documents such as the catechisms and the confessions of faith. We would not want to stray from that tradition. We would want to recover powerful preaching in the pulpit, active local evangelism, and strong missionary endeavours at church planting. Let this be a call to renew our commitment to preach the word; to be ready in season and out of season; to convince, rebuke, exhort, with all longsuffering and teaching; …to do the work of an evangelist; to fulfill our ministry (2 Tim. 4:2, 5). Let us look to God for wisdom, strength and perseverance. May He fill us with His Spirit. May He bless us in our service to Him. Amen.