It is now official. I have been examined and approved by the OPC’s Presbytery of the Midwest for a call from Momence OPC, which is south of Chicago about 35 or 40 miles. The presbytery is an extremely congenial presbytery, full of vanilla presbyterians like myself. I want my friends in the PCA to know that I still love the PCA, and I did not leave primarily for ideological reasons. The main reason was that Momence OPC and I really hit it off, and we appear to be a good fit for each other. I had applied to churches in several NAPARC denominations, but this church is the one that worked out. That being said, I will not particularly miss the progressive wing of the PCA, and I daresay that some of them will not miss me! I will continue, however, to pray for my confessional brothers and sisters in the PCA, that they will not compromise, but will hold fast the faith once for all delivered to the saints. I will continue also to follow the PCA with interest and prayer. I cannot forget a denomination of which I have been a part for 38 years!
I’ve been reading some church history books recently, and one thing that has come up rather forcefully to my consciousness is the degree to which Americanism has affected the church in America. The main question is whether, in the church’s desire to communicate to culture, it has so embraced America that its message is no longer exportable to other nations, thus falling foul of those people who critique the American church of imperialism.
For instance, people who claim that Presbyterianism cannot work in a given context are obviously infected with Americanism. What else could explain how people could claim that a form of church government that has worked in every major cultural context in the world could not work in America? Usually, in the case of urban contexts, the issue is a radical individualism that makes people believe that a connectional form of government cannot work. Maybe the individualism should bow its neck to the yoke of connectionalism, and not vice versa!
A good example of a church that has resisted Americanization is the Orthodox Presbyterian Church. When Carl MacIntire proposed to the OPC that it go with the temperance movement, he was offering the OPC a way of being distinctly American. When the OPC refused, MacIntire left and formed the Bible Presbyterian Church. The OPC refused to be an Americanized church. This (among other factors) has contributed to its appeal being rather limited. But what the OPC lacks in numbers it makes up for in the unity of message, and the singular power of doctrinal purity it has enjoyed over the years.
December 16, 2016 at 11:56 pm (Baptism)
Geerhardus Vos gave a lot of ground to the Baptists (some would argue too much). He insisted that “baptizo” means “immerse,” although he goes on to argue that the immersion is secondary, and that washing is primary. For Vos, the immersion is incidental to the meaning of the word. The substance of baptism can, for Vos, be accomplished in another way. But the most fascinating thing about his argument against immersion is his advocation of catholicity (Reformed Dogmatics, volume 5, p. 125):
To what, finally, can one still appeal against the Baptists? To the universal character of Christianity. Christianity is catholic, that is, intended for all times and places. That must come out in its sacraments too. Hence, the signs in these sacraments are such as are to be found everywhere: water, bread, wine-the most common products of nature that can be kept everywhere. But the same thing will also have to apply to their manner of use. Immersion is something that is sometimes feasible in Middle Eastern lands, but then again in many regions, not. If Christianity is thus bound to something like this, then in this respect it is the same as Islam, which obligates all its adherents to a pilgrimage to Mecca. But Islam is then also particularistic; Christianity is universal, catholic, intended for all times, countries, circumstances, and conditions.
I had not thought of using the catholicity of Christianity as an argument against immersion before. So I thought I would throw it out there for the readers. What do you think of this argument?
One of the most controversial aspects of sacramental theology is the relationship between the Old Testament sacraments of Passover and circumcision (and some would even dispute that they are sacraments!) and the New Testament sacraments of baptism and the Lord’s Supper. I am not going to treat this subject exhaustively at all. There are just two points that I wish to make, fueled by Vos’s discussions in volume 5 of Reformed Dogmatics, pp. 103-104.
The first point that Vos makes is that the Old Testament sacraments are types of Christ, not of the New Testament sacraments. There is, indeed, a correspondence between the two sets of sacraments. However, there is not a typological relationship between the two (p. 104).
The second issue is something that has bothered me for a while. Why is it that the recipients of the Passover have in an important way narrowed (those who can discern the Lord’s body versus all children in the Passover, thus making an age differene), while the recipients of baptism have broadened (all children and believing adults on their conversion, not just the male children)? Of course, it is merely a Baptistic assumption that the New Testament sacraments must be alike in how they work. There are several important differences between baptism and the Lord’s Supper, which we will not get into here. But why has the change to New Testament sacraments resulted in a seemingly opposite scope for circumcision giving way to baptism, and Passover giving way to the Lord’s Supper? Vos offers an explanation I have not seen elsewhere (though I would be surprised if this explanation originated with him: anyone know of sources from which this could have come?):
[I]n Israel the sacraments, besides their significance for the covenant of grace, also had a national aspect, from which a difference in practice arose between them and the New Testament sacraments on a few points. For us, one comes to the table of the Lord only after one has learned to discern the body of Christ. In Israel the children also ate the Passover. This was because the Passover together with its covenantal significance had national significance. The same is true for circumcision. Baptism in the New Testament is administered to both sexes of the children of believers. In the Old Testament, circumcision was only for infant boys. Indeed, in the national life of Israel only the men counted and represented the women, and this also had to come to light outwardly (p. 103).
There might be some fruitful ground here for answering both the Baptists and the Federal Vision folks, who both have the same error in treating the NT sacraments as working the same way. Indeed, as a friend of mine once said, the problem of the FV’ers in their sacramental theology is not that they have over-reacted to Baptistic theology in every respect, but that they have not thrown off the problems of Baptistic thinking enough. It must be born in mind that most FV’ers were Baptists before they became FV.
There is a very common conception present in churches today that because ruling elders are elected by the congregation that therefore they represent the congregation, and have their authority from the congregation. This is not true. That the ruling elder’s authority comes from God via the ordination process seems clear enough (the congregation does not ordain ruling elders any more than it ordains teaching elders). Geerhardus Vos addresses this question in volume 5 of his Reformed Dogmatics.
He notes that the accountability of ruling elders is not “to their constituents but to God and His Word” (p. 57). He says flat out: “That elders are chosen by the congregation does not mean that they are representatives of the congregation…If the office of ruling elder were in its essence an office of representation of the congregation, then one must say: a ruling elder chosen by an apostle is a contradictory notion” (p. 58). He goes on to say that the method of choosing or electing ruling elders is two-fold: God can choose directly by His apostles, and He can use the election of the congregation (pp. 58-59). This position is buttressed by an even stronger argument: “It is well established that even in electing an apostle the congregation is consulted for its choice” (p. 58). One can cite the replacement of Judas as an example. Yet no one would claim that the authority of the apostle comes from the congregation, even if the church elected Matthias to replace Judas.
At the very least, these considerations prove that the election of ruling elders is a separate issue from their function, and that election of ruling elders does not prove that they represent the congregation. Unfortunately, the idea of ruling elders representing the congregation is a rather deep-seated error in congregations today.
The practical implications of this truth are rather far-reaching, though I am not going to tease them out in this post. My readers can draw conclusions for themselves regarding the mutual relationships of ruling elder to congregation, ruling elder to teaching elder, congregation to pastor, and ruling and teaching elder to presbytery.
The logical conclusion to all of this is that it is much more true to say that the ruling elders represent God to the congregation than that they represent the congregation to God, even though, of course, ruling elders should pray on behalf of the congregation to God. However, this duty of intercession is not unique to the ruling elders at all.
November 12, 2016 at 11:06 pm (Church)
I’m reading the 5th volume of Vos’s Reformed Dogmatics right now, and he has a very interesting analogy for the relationship of the visible aspect to the invisible aspect of the church:
The invisibility of the Church must be further defined: a) It is not ascribed to the Church in an absolute sense, as if the Church raised to its perfection and having reached its goal would still be an invisible entity-that is, something that by its nature cannot be seen. Such a dualism would be completely intolerable. The invisible is oriented toward the visible and vice versa, as the soul to the body and the body to the soul. When the Church is perfect, it will also be entirely visible as well as invisible, and the former will be an adequate manifestation of the latter…Believers do not have a different body than unbelievers. If they did, we could easily distinguish between the two, and the invisible church would coincide with the visible. In this respect, Rome, accordingly, anticipates the heavenly and the perfect as it in other respects repristinates-that is, draws out the old again from the days of the old covenant (pp. 15-16, emphasis added).
Further on, he makes some very important qualifications vis-a-vis the overlap of the visible and the invisible. The analogy given above of the body’s relationship to the soul, after all, could be misleading if not qualified carefully. They are not two separate churches:
If then it is established that one may not identify the invisible church with the visible, the question still remains unanswered: What is the connection between the two? One may not place them beside each other dualistically as if there were two churches. The Reformed have always taught that the distinction between the visible and invisible church is not a bifurcation of a generic concept into two species, but simply the description of one and the same subject from two different sides…The visible thus everywhere presupposes the invisible, rests on it, derives from it is right of existence…Someone has quite rightly observed that although sand is mixed with gold, still the gold is not therefore called gold because of the sand mixed in it but because of its own quality (pp. 18-19).
So, as has been pointed out on this blog before, there are several errors to avoid, and several truths to emphasize. Error 1: the idea that the true church is entirely visible. This is the Roman Catholic error, and the error towards which the Federal Vision tends. Error 2: the idea that the true church is entirely invisible. This is the error of the Anabaptists, as well as some Baptists. Error 3: the idea that there is little to no overlap between the visible and invisible church. This is the error of the Hebrew Roots Movement, and other conspiracy-oriented sects.
Truths to emphasize: 1. There are visible and invisible aspects to the church. 2. These aspects are not separate churches, but have a large amount of overlap. 3. The visible and invisible do not entirely overlap: there are many false sons within her pale, and some true believers outside her administration. 4. As the church matures towards the eschaton, the visible and invisible will approximate each other more and more closely. Eventually there will be a one-to-one correspondence between those in the visible and those in the invisible church, even though there will still be some aspects of the church that will be invisible.
Posted by Bob Mattes
The PCA will consider a host of overtures at the 44th General Assembly that purport to deal with racial/ethnic reconciliation, although most merely parrot Overture 4. I believe that all but a couple of the reconciliation overtures are seriously flawed. I hope to briefly explain a few of the issues.
Let me make clear up front that racism is sin. Exegesis that states or implies that ALL men do not equally bear God’s image is wrong and self-serving, not God honoring. Not loving ALL of our brothers and sisters in Christ as John admonished in his first letter is sin. Let’s get that off the table up front.
The Ninth Commandment
Westminster Larger Catechism Q/A 144 says that the 9th Commandment requires in part:
A. The duties required in the ninth commandment are, the preserving and promoting of truth between man and man, and the good name of our neighbor, as well as our own; appearing and standing for the truth; and from the heart, sincerely, freely, clearly, and fully, speaking the truth, and only the truth, in matters of judgment and justice, and in all other things whatsoever…and unwillingness to admit of an evil report, concerning them; love and care of our own good name, and defending it when need requireth…studying and practicing of whatsoever things are true, honest, lovely, and of good report.
I contend that in regard to the duties required by the 9th Commandment in the WLC Q/A 144, all overtures requiring the PCA as a whole through “covenantal and generational involvement” to repent of events related to or following the Civil Rights Movement causes the PCA as a whole, presbyteries, and the bulk of the current PCA particular churches and members to violate many, most, or all of the above excerpted requirements in regard to their own history and sins, depending on individual circumstances. And while anecdotes and stories are interesting and tug nicely at the emotional cords, it is hard data that should inform all decisions and votes.
The PCA did not exist during the Civil Rights era to which many overtures refer, commonly pegged as 1954-19681. The PCA’s first constitutional assembly was in December of 1973. How can the PCA confess and repent of something that happened before its founding? How could the PCA as a whole be complicit in something that happened before it existed? Individual churches in existence during the Civil Rights era that later joined the PCA may or may not have something of which to repent, but not the PCA as a whole as called for by these overtures. To do so would fail to tell and uphold the truth, maintain the good name of the PCA, or practice what is true, at the least.
According to Dr. Sean Lucas’ book on the history of the PCA2, the PCA was explicitly created to be open to all races and ethnicities3. There were no organizational, polity, or policy barriers raised to prevent reconciliation4. That’s not to say that individual churches could not or did not raise such barriers, and we know that some certainly did so, but such was not and is not the PCA’s either informal or formal policy. In fact, Dr. Lucas points out that there was a significant contingent of younger pastors who joined the PCA that actively opposing segregation5. Many proposed overtures appear to do these men, their congregations, and the overall design of the PCA a serious injustice.
Further, the PCA had 260 congregations with around 41,000 communicants at the initial founding in December of 19736. Many of those early officers and communicants have gone to glory. By God’s grace, the PCA has grown to 1,534 churches with over 370,000 communicants as of the 44th GA7. In 1973, the PCA was primarily a regional denomination. Today, by God’s grace, the PCA has spread throughout the entire country. The bottom line is that – without passing any judgement whatsoever – the PCA of today is quite literally not the PCA of 1973, and even that PCA did not exist during the Civil Rights era. Even if all the original communicants were still with us, they would constitute just 11% of the current PCA. Just 11%. These are hard facts.
The PCA membership today is significantly different than at its founding. For example, God graciously placed my church, and indeed my presbytery, in an ethnically diverse community. Our membership literally spans the globe. Our annual Lessons and Carols service features readings in Urdu, Lingala, Spanish, Mandarin, Dutch, German, and others as well as English. We have first and second generation legal immigrants from around the world who and whose ancestors had nothing to do with the 60’s Civil Rights issues in this country. To ask them to confess and repent as a church of such issues amounts to asking them to bear false witness to their and their families’ history and sins, and fail to preserve their good names or the truth.
Corporate Repentance and the Continuing Church
While there are a few examples of corporate repentance in the Old Testament, recall that only a tiny fraction of Israelites remained faithful to God at those times, 7,000 out of at least several million in Elijah’s case. That’s clearly not the case in the PCA according to our own statistics.
Yet even in the Old Testament just prior to the Exile, when faithfulness was at an all-time low in Israel, God deals directly with so-called “sins of the fathers” in Ezekiel 18 and Jeremiah 31. The issue in those passages bear similarity to the bulk of the proposed overtures. From Ezekiel 18:
The word of the Lord came to me: “What do you mean by repeating this proverb concerning the land of Israel, ‘The fathers have eaten sour grapes, and the children’s teeth are set on edge’? As I live, declares the Lord God, this proverb shall no more be used by you in Israel. Behold, all souls are mine; the soul of the father as well as the soul of the son is mine: the soul who sins shall die.
God’s sums up His admonition, which covers all of Ezekiel 18, with His declaration in Ezekiel 18:20:
The soul who sins shall die. The son shall not bear the guilt of the father, nor the father bear the guilt of the son.
In Jeremiah as well, God clearly states that each man will be judged for his own sin, not for those who came before. That’s black and white Scripture, not anecdotes or convenient interpretation. I believe that these passages negate the corporate and/or covenantal argument as applied in most of the overtures.
We are a “continuing church” in regards to Reformed doctrine, missions, and church government as TE Jack Williamson made clear at the first General Assembly8, but God makes it clear that sins are individual unless that sin is encoded in our governing documents and/or policies, which demonstrably isn’t the case in the PCA. Anyone who sins against their brother or sister is violating our constitution and should be challenged, and if appropriate, brought up on charges in accordance with BCO procedures. That negates any “institutional racism” by policy or construct. To say that the PCA as a “continuing church” bears the sins of those from which it separated says more than most would want. That would make us liable for the sins of rejecting the authority of Scripture, which led the old church to a host of fatal theological errors. Does the PCA bear the guilt of those sins as well? Where do we draw that entirely arbitrary line? Who gets to decide?
One advantage, of course, of the corporate approach is that it diffuses the responsibility away from individuals and courts who actually did sin. Just like the old saying “Be a team player, it diffuses the blame.” If we blame everyone, practicality speaking, we blame no one. It takes courage to hold individuals, sessions, and presbyteries specifically accountable, but it’s easy to make broad pronouncements that make us feel good but ultimately hold no one accountable. That’s exactly what the bulk of the reconciliation overtures do.
Burden of Proof
I was blessed through my military service to live and travel across our great country, worshiping with many congregations. Although trained through 30 years of military leadership to spot and address these kinds of racial and ethnic issues, I’ve not seen widespread evidence of a systemic or institutional racial or ethnic problem in the PCA. The burden of proof – not personal anecdotes or catchy liberal buzzwords – falls on those making these accusations – the 9th Commandment demands it – but I haven’t see any hard data offered. It is easy to make broad-brush claims, but where is the evidence of wide-spread racism in the PCA? Any argument using statistical demographics must be accompanied by evidence of malfeasance at their root as opposed to cultural or sociological patterns unrelated to wrongdoing by anyone in the PCA. Sociology can not usually be boiled down to a few numbers.
Though there may be some individuals and churches now in the PCA who have something along these lines of which to confess and repent during their previous membership in other denominations prior to the PCA (I’ll mention one shining example later), they are a very small minority in the current PCA as the numbers clearly show. Even if ALL the founding officers and congregants of the 1973 PCA were still in the 2016 PCA, which we know isn’t the case as many have gone to glory, and if ALL of them required such repentance, and we also know isn’t the case, they would only make up only 11 percent of the current denomination. Should an entire denomination repent of the sins that something much less than 11 percent of their members MAY have committed before the denomination even existed? That doesn’t make sense to me, nor does it agree with God’s explicit commands in Ezekiel and Jeremiah.
I know that there continue to be racial/ethnic issues in isolated cases in the PCA, just as there are in society at large. Those involved must repent of these sins and rely on Christ alone for the forgiveness of their sins, as do we all. That’s what the disciplinary processes coded in the BCO should be used to address where necessary, as it was in Western Carolina Presbytery a few years back. The process was painful for the faithful, but it worked. But, it hardly seems appropriate for an entire denomination to repent for the sins of a relatively few – at most way less than 11%. Again, God’s commands in Jeremiah and Ezekiel relative to the sins of the fathers clearly argues against this.
Back to the Ninth Commandment
The 9th Commandment issues come clearly into focus when using set theory and logic to examine the overall situation. Every communicant member of the PCA falls under the shepherding of their session, their local court. Every PCA session is wholly contained within the set of its presbytery. Similarly, all presbyteries are collectively and wholly contained within the set of the PCA. Think of this as a set of concentric circles with the individual communicant in the smallest inside circle, wholly contained in the larger session circle, itself wholly contained in the presbytery circle, and the largest PCA circle wholly containing the presbytery circle. So, when the PCA as a whole confesses and repents, as most of the overtures require, the entire set of the PCA includes successively every presbytery, every session, and every communicant member. When the PCA repents of anything, that carries through to the every communicant in the pews, which causes them to violate the 9th Commandment when they have not sinned in that way. It’s logically a package deal.
Where do we go from here?
Albert Einstein is famously quoted as observing that the definition of insanity is doing the same thing over and over again while expecting a different outcome. The PCA passed overtures and personal resolutions in 20029, and a pastoral letter in 200410 at the GA level, a 2002 paper in Potomac and Chesapeake Presbyteries, and others as well. Yet, there we were in 2015 and here now in 2016 proposing to do the same thing. Such overtures are not binding, but considered deliverances of the Assembly, to be given due and serious consideration in the denomination according to BCO 14-7. How did that work out in 2002 and 2004? Apparently not so well since here we are again.
The PCA needs a different approach, which Potomac Presbytery has proposed in Overture 45. We believe that it is time to break the cycle of overtures and resolutions based on emotional anecdotes and generalities – called information-free decision making by my boss – and approach the subject of racial and ethnic reconciliation in a deliberative manner to garner specific facts and issues to be resolved, resulting in specific actions to be taken as we saw in Western Carolina. Like the Civil Rights Act of 1964, the PCA must address specific sins with specific measures which presbyteries and sessions may implement without ambiguity. The Civil Rights Act didn’t just say “Stop that,” it addressed specific wrongs with specific, implementable solutions. That’s exactly what Potomac’s overture recommends that the PCA do.
After all, how can we solve problems if we cannot state specific, identifiable, perhaps quantifiable issues that must be addressed? How can we learn about those specific problems if we do not take the time to ferret out the details and perform something like a root cause analysis? And how can we reach a final resolution and put these issues behind us if we don’t propose specific, implementable solutions? How can we know what success looks like unless we make the effort to define a measurable and achievable desired end state? The answer to all these questions is that we cannot, as recent PCA history demonstrates.
Potomac Presbytery has put forth an alternative overture which corrects the defects in most of the other related overtures to the 44th General Assembly. Potomac’s Overture 45 asks for specific, concrete actions to affect lasting change, something that most of the overtures lack. I say this with an eye firmly on the peace and purity of the PCA, basing my position on Scripture, hard data, verifiable history, and logic, while seeking analytical rigor. I encourage the commissioners to the 44th General Assembly to perfect and approve Overture 45.
At the same time, I also encourage the commissioners to approve Overture 53, as it puts forth specific, concrete actions to be taken in accordance with our polity to hold those guilty of racial/ethnic sins accountable. The men of the First Presbyterian Church, Jackson, MS, set the bar by taking concrete action to repent of specific past actions of the church and deal directly with specific issues in specific past session minutes. This leading by setting the example by taking concrete steps to repent of specific past actions, is also true of First Presbyterian Church, Montgomery, AL, and Independent Presbyterian Church, Memphis TN11. Every church court and individual who so sinned must do the same.
The commissioners of the 44th General Assembly should reject any and all overtures that purport to address racial/ethnic reconciliation, yet do not hold anyone or any church court accountable under BCO procedures. Let us not repeat the errors of the past by passing feel-good overtures that diffuse the blame, sounding pious but accomplishing nothing. Otherwise, we’ll be back here in 10 years doing the same thing all over again. It will be déjà vu all over again.
Posted by Bob Mattes
1 https://en.wikipedia.org/wiki/African-American_Civil_Rights_Movement_(1954–68). Accessed Dec 13, 2015
2 Lucas, Sean M., For a Continuing Church, The Roots of the Presbyterian Church in America, Phillipsburg, NJ: P&R, 2015
3 Lucas, p.296
4 Lucas, pp. 307-308
5 Lucas, pp 323-324
6 PCA Administrative Committee website, http://www.pcanet.org/history/. Accessed Dec 13, 2015
7 Administrative Committee Report for the 44th General Assembly of the PCA, p. 253
8 Lucas, p. 313, Derived from Jack Williamson’s opening sermon at the first PCA GA: “We have committed ourselves to be the rebirth and continuation of a Presbyterian Church loyal to the Scripture, the Reformed faith, and committed to the spiritual mission of the Church as Christ commanded in the Great Commission.”
9 PCA Historical Center, http://www.pcahistory.org/pca/race.html. Accessed Dec 13, 2015
10 Ibid, http://www.pcahistory.org/pca/racism.pdf. Accessed Dec 13, 2015
11 Haynes, Stephen R., The Last Segregated Hour, New York, NY: Oxford University Press, 2012, pp.228-245.
I finally passed my registered parliamentarian test this morning. It is without a doubt the single most grueling test I have ever taken in my entire life. The pool of questions is 1400, divided into 5 sections. Many of these questions seem designed to try to trick you. Fortunately, you can take the exam in parts now. I took part IV this morning as the last one.
James Montgomery Boice has some excellent advice to young people in his sermon series on the Minor Prophets (volume 2, p. 510). He identifies a major problem with young people today:
As I counsel with people in our day, many of them young people, I am convinced that one of their biggest problems is that they expect shortcuts. They want a simple principle that will explain all the Bible and eliminate the need for concentrated and prolonged Bible study. They want an experience that will set them on a new spiritual plateau and eliminate the need for hard climbing up the steep mountain paths of discipleship. They want a fellowship that has all the elements of a perfect heavenly fellowship without the work of building up those elements by their own hard work and active participation. This is not the way God has ordered things. He could have given shortcuts, but he has not.
To young people out there: there are no shortcuts. And if there are, they usually lead to long delays, as Pippin would say in The Fellowship of the Ring. Things are not going to be handed to you on a platter. Life is not something you can simply let happen to you. This is not a popular message in an age of instant gratification.
Young Christians often think this way as well. After the euphoria of conversion is passed, they often come to a hard shock: the Christian life is hard work! They often think that they didn’t sign up for this. As Pliable turns back in the Slough of Despond, the very first sign of trouble, so also do many today who call themselves Christians. However, as any seasoned Christian can tell you, conversion is the peace with God that starts the war on the world, the flesh, and the devil. In many ways, life is far more difficult after conversion than before.
Do not think of the Christian life as having shortcuts. Study your Bible thoroughly and deeply. Pray over it and meditate over it. Wrestle with God in prayer. Prepare for the Sabbath Day every single week, so that the Word will dwell richly in you. The Christian life is cumulative.
St. Francis of Assisi is credited with the proverb “Preach the gospel, and if necessary, use words.” I think I know what most people mean by this. Most people mean that the gospel has to be embodied in our lives, and that if unbelievers cannot see that, then the ethos of the gospel will not match the evangelist’s life. Integrity is the ultimate thing at issue here. To this extent, the quotation has a useful place.
However, some people take it too far, as if evangelism doesn’t need to use words. Just evangelize by means of your lifestyle. People don’t need to hear the Word. Preaching is over-rated. We don’t need to study apologetics, or have an answer ready for the person who asks us for the reason of the hope that lies within us. Readers can probably guess where I’m going with this one. The quotation can lead to a despising of preaching, of the Word, and of evangelism by means of talking with people.
I hate to break it to the lifestyle-evangelist folks, but the ethos of our lives is not enough. Sooner or later (if our lifestyles are Christian ones), the unbeliever is going to ask us why we’re different. When that happens, we should have an answer ready.
Some people use the Assisi quotation in order to avoid speaking with people, and thus lose many opportunities. Still others use it to ridicule the role of preaching, and thus promote other forms of worship that God has not commanded.
The fact of the matter is that words are necessary. That doesn’t mean that conversion is dependent on us, as the Finneyites would have us believe. The Holy Spirit is the one Who converts. So, we should not get ourselves into a sweat about whether we have the right words or not. Our best arguments, if not accompanied by the Holy Spirit, are useless to convert. By the same token, the Holy Spirit can use our most imperfect efforts to convert. Faith comes by hearing, which implies words. Therefore, I think that even Assisi went too far in the comment, and his zealous followers certainly have.