The Influence of the Spirit of Prophecy on Evangelistic Preaching
PART II How to Deal With Prejudice
MELVIN K. ECKENROTH Assistant Professor of Practical Theology, S.D.A. Theological Seminary
At the outset we can catch a glimpse of the fundamental principles underlying the meeting of the problem of prejudice. Workers are to remember that "their advocacy of truth must vary with the class of people they are among, and the circumstances that they have to meet." Evangelism, p. 106. It is this concept of adaptability that means so much in dealing with this question. Every community has its own particular problems, prides, and histories. The evangelist should know and recognize these. Failure to recognize this principle leads to misunderstandings and prejudice. "Ministers who are not men of vital piety, who stir up an interest among the people, but leave the work in the rough, leave an exceedingly difficult field for others to enter and finish the work they failed to complete. These men will be proved; and if they do not do their work more faithfully, they will, after a still further test, be laid aside as ... unfaithful watchmen." Testimonies, vol. 4, p. 317.
This is a stirring warning to every Adventist worker. Think of being laid aside because of rash, harsh, unfinished workmanship! "Resolve never, never to repeat error, but always to teach the truth. . . . Talk the truth. Fill their minds with truth. Build up the strongholds of truth. . . . Remember that the devil can be served by a repetition of his lies." Evangelism, pp. 623, 624. "Decided proclamations are to be made. But in regard to this line of work, I am instructed to say to our people: Be guarded. In bearing the message, make no personal thrusts at other churches, not even the Roman Catholic Church. . . . Let not our ministers follow their own impulses in denouncing and exposing the 'mysteries of iniquity.'" Ibid., p. 576. "We should not, upon entering a place, build up unnecessary barriers between us and other denominations, especially the Catholics, so that they shall think we are their avowed enemies. We should not create a prejudice in their minds unnecessarily, by making a raid upon them." Ibid., pp. 573, 574. "It should ever be manifest that we are reformers, but not bigots." Ibid., p. 143. "Carry the minds along guardedly.
Dwell upon practical godliness, weaving the same into doctrinal discourses." Ibid., p. 142. "It requires a knowledge of human nature, close study, careful thought, and earnest prayer, to know how to approach men and women on the great subjects that concern their eternal welfare." Gospel Workers, p. 92. The example of Jesus becomes the supreme test of proper procedure. In speaking of Jesus the messenger of God declared: "Had it not been for the sweet, sympathetic spirit that shone out in every look and word, He would not have attracted the large congregations that He did." The Desire of Ages, p. 254. "Kindly words simply spoken, little attentions simply bestowed, will sweep away the clouds of temptation and doubt that gather over the soul." Testimonies, vol. 9, p. 30. "Your success will not depend so much upon your knowledge and accomplishments, as upon your ability to find your way to the heart." Gospel Workers, p. 193. "When once the confidence of the people is gained, then it is time enough to introduce publicly the Sabbath and immortality questions." Evangelism, p. 246. "Give them evidence that you are a Christian, desiring peace, and that you love their souls. Let them see that you are conscientious.
Thus you will gain their confidence; and there will be time enough for doctrines." Gospel Workers, p. 120. To all this wonderful counsel is added the most brilliant homiletical guidance ever given to any ministry. The messenger of God lists at least seven items that are to be incorporated into every sermon preached: 1. The love of Christ 2. The cross 3. Conversion 4. The second coming 5. Practical godliness 6. A corner for children 7. An appeal A brief examination of a few choice sentences will clearly show the influence of the Spirit of prophecy on our preaching a full-gospel mes sage. "In order to break down the barriers of prejudice and impenitence, the love of Christ must have a part in every discourse." Evangelism, p. 189. "Bring nothing into your preaching to supplement Christ, the wisdom and power of God." Gospel Workers, p. 160. The preacher of the Advent hope is to have it all centered in the message of the cross. "I present before you the great, grand monument. of mercy and regeneration, salvation and redemption, the Son of God uplifted on the cross.
This is to be the foundation of every discourse given by our ministers." Ibid., p. 315. The preaching of the love of Christ and the cross leads naturally toward full conversion. "They want a plain and clear explanation of the steps requisite in conversion, and there should not a sermon be given unless a portion of that dis course is to especially make plain the way that sinners may come to Christ and be saved." Evangelism, p. 188. All of this centers in the magnificent hope of the second coming of Christ. Next to the realization of the forgiveness of sins none is so sublime as that of the second coming. "All the discourses that we give are plainly to reveal that we are waiting, working, and praying for the coming of the Son of God. . . . This hope is to be bound up with all our words and works." Ibid., p. 220. But it is everyday religion that will appeal to others: "Ministers should not preach sermon after sermon on doctrinal subjects alone. Practical godliness should find a place in every discourse." Ibid., p. 178. One of the most difficult of these counsels to apply is the one calling for a "corner for children." "In every sermon let a little corner be left for their [children's] benefit." Gospel Workers, p. 208. Children challenge men. They demand much of the minister. It is one phase of service that cannot be given to another. Of course the climax of all preaching is found in the appeal. "In every discourse fervent appeals should be made to the people to forsake their sins and turn to Christ." Testimonies, vol. 4, p. 396. "At the close of every meeting, decisions should be called for." Ibid., vol. 6, p. 65. MAY, 1954 Here then is a sevenfold program for typical Advent preaching that will assure the preacher of a gospel-, Christ-centered, moving, converting sermon. There is no room left for argumentation, needless texts, masses of material relevant or irrelevant and dry, dull, lifeless sermons.
Other Evangelistic Counsels
To detail all the phases of public and personal evangelism would require the space of a small book. But in conclusion brief account may be taken of the breadth of judgment ex pressed in the Spirit of prophecy on other phases of evangelism:
1. Brevity of sermons.—Limit the sermon in length and content of material, incorporate a few, well-chosen texts, and eliminate needless repetitions. We are counseled that all beyond thirty minutes is largely lost, and that we might well cut the sermons in half or one third.
2. Debate.—"We have counsel on this question. It is called a trap of the devil, to be avoided whenever possible. The messenger of the Lord decries the spirit of the debater and urges that it be repressed and opposers ignored.
3. Gestures.—The Spirit of prophecy gives most practical counsel on the training, use, and care of the voice. And along with this is ac companying counsel concerning proper pulpit decorum, dress, gesturing, and carriage.
4. Aftermeeting.—One of the most successful techniques of presenting all the truth to those able to bear it and yet not embarrassing the newer members of the audience is the aftermeeting technique. Change the type and order of the meeting. Get close to the people,
5. Personal work.—Personal work, including the individual Bible study, is looked upon as of equal importance with the public ministry. It is the one work a minister must not fail to do. The Spirit of prophecy calls it "the most important work a minister can do." "It cannot be done by proxy." Much has been written on this. It needs to be emphasized over and over again.
6. Visual aids.—The concept of the Spirit of prophecy in visual aid benefits was far ahead of time. Even yet men find it hard to live up to the challenge of devising charts, et cetera, to visualize properly the message we are bearing to the world.
7. Utilizing the laymen.—The vision of the Spirit of prophecy on this phase of the work has filled pages and pages of material. A whole department has become an integral part of church organization to help implement the mass of matter and counsel on this important function of the evangelist.
Thus we have briefly touched upon many of the areas of evangelistic technique that have been influenced by the Spirit of prophecy. The breadth of concept, the depth of wisdom, the extent of the vision of the work, are most ap parent to any careful student. Even the most casual acquaintance with the Spirit of prophecy will immediately reveal the scope and compass of this great gift to the church. The practical assistance, breadth of vision, and soundness of judgment forever establish the Spirit of prophecy as the unique gift to the church and its evangelistic workers. [End of Series}
When Will Religions Come to an End?
R. DETTMAR President, South German Union Conference
On A broad front the warfare against religions has been kindled. Worldly ideas are lifted up to the level of religious solutions. Declarations of war oppress the religions and their followers. Such warfare also makes it known that Christianity is rising out of the ranks of the world religions. With regard to the word of God in Philippians 2:6-11, we rec ognize Christianity as the only religion, in the path of which men truly reach God's goal.
The uniqueness of Christianity, however, is contested by all other world religions. The question is justified: Is Christianity a or the religion? The fact that in large American and European cities there exist Buddhist missions, and that Christians are daily going over to Buddhism, has for its thesis: Christianity is only one and not the religion. Thus the front line of the war of religions not only is in the pagan lands, but is today also drawn through the great cities of North America and Europe.
The assertion that Christianity is only one and not the religion is especially found in India. There it is said of religion that it is like a hand with five fingers, or a rainbow with its seven colors, or a carpet with its bright threads woven together, and also a flute with its many tones. That is to say that one can recognize and take the best out of each religion.
The most peculiar sect, which has drawn something from all religions, is Caodaism. It ranks Jesus Christ no higher than Lao-tzu, Confucius, and Buddha. In Japan, the land of pagodas and temples, the women prefer to wear the Christian cross as an ornament. In Africa one may find that at a heathen festival Christian pictures are put up. All that is an expression of the thought that "Christianity has no advantage over us," and finally, "non-Christians are often better people than Christians."
Sometimes even among Christians this is thought. In his work Nathan der Weise ("Na than the Wise"), G. E. Lessing, a preacher's son, represents Jews and Mohammedans as clothed with noble humanity and Christians as hypocritical and immature persons. While Christ is loved also by non-Christians, the cry among Christians is: Redemption from Jesus Christ!
God Seeking Man
However, if we test the nature and substance . of the non-Christian religions, we recognize that the pagan also is concerned about God, but that he seldom makes the ways smooth for himself by which he can reach the usually self-made deity. In contrast to this, the God of the Christians finds His way to men (Phil. 2:6-11). Therein lies indeed the meaning of all religion, that God comes to man; that is, that He reveals Himself to men. Revelation is the most genuine sign of true religion. Where it is lacking, human works, and thereby gods made by human hands, take the place of the self-revealing God.
Religion is the way of God to man. Neither the way of virtue, which is taken in India by penitents and beggars, nor the way of meditation, nor yet the way of frenzy, which is taken by dervishes and fakirs, are paths that lead to the eternal life promised in all religions. They are human paths. Man wants to work his own way up into the promised Olympus, the Deity. But in the Christian religion there is no human working upward, but a divine descending. Not through works, through flights of feeling, or through speculation, but through the coming down from heaven of God's Son, Jesus Christ, do we come to God. Because of that, Christianity is not a but the religion.
The religions are engaged in a struggle against each other. The warfare continually be comes sharper. Men today are like those who took Paul in at the time when as a shipwrecked passenger he was able to reach the Island of Melita. (See Acts 28:1-6.) How rapidly the people changed their religious opinions, their longestablished belief! Because in gathering sticks for the fire the apostle Paul was attacked on the hand by a viper, they held, in spite of his rescue from drowning, that he was a murderer pursued by the goddess of revenge and now fallen under judgment. But when nothing happened to the apostle, "they changed their minds, and said that he was a god."
Today also in the struggle of religions great changes take place among them. That also in religious matters such unrest has arisen shows, along with the unrest in all other areas of life, that Christ will soon return. His appearance, however, will bring with it the end of religions. Then there will be no appearance of religion under manifold forms; then will be fulfilled what is stated in John 10:16: "And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd."
The end of religions would come if mankind should ever die out on the earth, but that idea is un-Biblical. The end of religions would come, if ever one of the existing religions could win out and suppress all the others. The end of religions is coming when Christ appears at the end of the world, and thus the deliverance of the true believers takes place. Through the "everlasting gospel" (Rev. 14:6) God is today, in the time of the world mission, gathering His people through the last message: "Fear God, and give glory to him; for the hour of his judgment is come." The people of God in the end of time represent no religion, but proclaim the last mes sage of God. We do not know what kinds of religions may yet arise. Neither do we know just when God will take away from us human beings the choice between God or gods; Christ or Barabbas; Christianity or paganism! One thing we know: The appearing of Jesus Christ brings the end of religions. A prophetic saying is this: "The Lord . . . will famish ("make lean," margin) all the gods of the earth." Then there will be one fold and one shepherd.
