account of a christian who was demonized

7/28/2019 Account of a Christian Who Was Demonized

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Account Of A Christian Who Was

Demonized

By Being "Slain In The Spirit"Kurt Koch, Occult ABC, "Charismatic Movements" and "Demon Possession",

1978, pgs. 33-34, 50-52

Mark (not his name) was a Christian in a church that he thought was formal and dead. He

went to a Pentacostal church, where hands were laid on him, and he was what they called

"slain in the spirit". He was lying on the floor in a trance. When he came out of it, he was

praising Jesus in a loud voice, and he continued praising Jesus.

While attending this Pentacostal church, Mark also received a gift of tongues. The name

of the spirit of the tongue was "Domenigaio." Here are some of the notes taken when this

demon was cast out in the name of the Lord Jesus Christ.

"Domenigaio, how many associates are with you in Mark?"

"I am alone."

"When did you enter him?"

"When he was slain in the spirit."

"Who sent you?"

"The devil, from the pit."

"Do you acknowledge our authority over you in Christ Jesus our Lord?"

"I do."

"What is your commission from Satan?"

"To deceive."

"How?"

"In his love for the Lord Jesus; ruin his faith; have him follow Satan."


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"You were posing as the Holy Spirit, weren't you?"

"Yes."

Mark denounces this demon in the name of the Lord Jesus Christ, and he is cast out into

the pit in the name of the Lord Jesus Christ.

The name "Jesus" keeps coming into Mark's mind, so we command in the name of the

Lord Jesus Christ that, if there is a demon in him named "Jesus", he come forward and

give his name.

Answer, "Jesus."

"What Jesus?"

"Jesus of the devil."

"What is your work, what did Satan commission you to do?"

"To fool him; to steal the glory from God."

"When did you enter him?"

"When he was slain in the spirit."

This demon had to acknowledge his defeat by our Lord Jesus Christ, through the blood ofthe cross, and was cast out and into the pit, in the name of the Lord Jesus Christ.

We see here again that demons sometimes claim to be Jesus. Further, it here becomes

evident that the so-called "baptism of the Spirit" in the charismatic movement is usually

an opportunity for demons to enter.

Experiences with the so-called charismatic movement teach us to pray more than ever forthe gift of discerning of spirits. These experiences also warn us to be led, in faith and

obedience by the Word of God and the Holy Spirit, into all truth.

One question is hotly displuted among Christians. This is the question whether or not a

Christian can be possessed. Many years of experience lead me to the conclusion thatthose who have no experience of dealing with the possessed say "no". Those, who have

counseled many possessd ones, know that even believers can be controlled or ruled by

demons. These facts do not follow anyone's preconceived ideas. Our ideas must beformed, rather, on the basis of the facts.

I have had many discussions on this subject, particularly in America. I am therefore all

the more thankful for the men who confirm my own experience. Among these are Dr.


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Edman, former president of Wheaton College, Professor Unger, already mentioned, the

psychiatrist Dr. Jackson, of Milwaukee, who is a doctor both of medicine and of

theology, the psychiatrist, Dr. Reed, and others. When I lectured in various countries,there were other men in conversations who declared they had counseled more demon-

possessed believers than unbelievers. I must also mention Pastor G. Birch. In a letter of

September 21, 1973, he wrote: "My wife and I have experience in Borneo of casting outdemons in the name of the Lord Jesus Christ. But here at home (Canada), we have seen

120 people delivered from demon possession in eighteen months. All these people were

Christians." My friend Pastor Birch is not an extremist. You will find his namementioned again in the chapter on "Speaking In Tongues".

My most detailed account of a case of possession is to be found in my book, "Unter der

Frung Jesu", beginning on page 250. Dr. Lechler, an experienced psychiatrist who, like

me, recognized the fact of demon possession, described this account as the best-established example of pessession in modern times.

In England I have also found a few psychiatrists who share my conviction. Several yearsago I was invited by Dr. Martyn Lloyd-Jones to address some psychiatrists at

Westminster Gate on the subject of pessession. In the discussion, one psychiatrist cameup with the usual argument, that what the Bible describes as possession would today be

regarded as mental illness. I did not have to try and correct his view. Two of the other

psychiatrists contradicted him. One of them said, "I have had seven cases of possession inmy practice." The other said, "And I had eleven cases of possession." This last-mentioned

psychiatrist became a friend of mine. We held a seminar together for 200 Anglican

clergy. During the week, this fellow believer told me: "Your book, "Christian Counseling

and Occultism" confronted me with the problem of possession. I have now, for severalyears, observed typical cases which cannot be classified in the normal language of

psychiatry. It was there that I discovered the truth of the thesis you maintain."

If there were no demons, Christ could not have disarmed ("spoiled", King James Version)them (Collossians 2:15). If believers can never be misused by Satan as his mouthpeice,

Jesus would not have had to say to Peter, "Get behind me, Satan, Thou art an offence to

me" (Matthew 16:23).

We know of the enemy's power. We know how easily believers are tempted, but weknow still more of the victory of Jesus Christ. The triumphal cry of the apostle makes hell

shudder: "Thanks be to God, who gives us the victory through our Lord Jesus Christ!"

Kurt Koch 1978, Occult ABC, "Charismatic Movements" and "Demon Possession",

1978, pgs. 33-34, 50-52

DOES JESUS KNOW YOU?


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A terribly shocking thing is happening in ALL thechurches today. There are sincere peoplebelieving in a counterfeit Jesus, an imposter.They worship the imposter because He hassome wonderful traits. He died for their sins. Heis loving, sacrificial, he heals, even casts out

demons it would seem, yet this Jesus is missingone crucial thing that makes him an imposter.He is not resurrected.

He is not resurrected for several reasons. Someof his followers think they know what it means"to be raised from the dead" or otherexpressions like "he is risen," the tomb is empty"even "Jesus is alive" but they really do notunderstand the truth about the doctrine ofresurrection. When you directly ask them, "IsJesus right now in a physical body, they will say"No! Jesus is now in spirit form" When asked

to define resurrection, they will answer,resurrection is renewal, an end of the past and anew beginning.

Then when the Lord's bodily resurrection isexplained and it is also pointed out that thosewho die in Jesus shall receive bodies when theLord returns to raise them, they'll casually reply"oh, I KNEW that." Well, out of the abundanceof the heart the mouth speaks. The only wayanyone can confess that Jesus is raised is onewho understood in his or her heart exactly whatresurrection is. And if you didn't "know it" before

it was explained, then you are not saved.

Some believers on the "imposter" Jesus areextremely sincere in their faith. Nevertheless,without a belief on the bodily resurrection of

Jesus, then their faith is vain, and as Paul wroteto the Corinthians, "they are still in their sins." Ifthey are still in their sins, then they are notsaved. They have anchored their faith into"another Jesus", a counterfeit---an imposter---areligious demon---the spirit of the Anti-Christ.

And whose fault is this? It is not the fault of

the sincere believer. It is the fault of theorganized church who allowed a religiousdemon to enter and deceive. The organizedchurch has not been preaching the bodilyresurrection of the Lord Jesus Christ. Theyhave preached that "Jesus went into hell and gotthe keys" but the organized church has NOTseen to it that those they feed the word of GodUNDERSTAND the resurrection. For example,there are believers who are speaking in tongues,

Since


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even casting out demons, yet they haven't a clueas to the foundational truth of thebodily resurrection of Jesus Christ. They are onfire for the imposter. The tongues they speakwas not inspired by the Holy Ghost. The

demons that they believe they ae casting out arelaughing at them because they have a form ofgodliness that denies the power of theresurrection.

So if you are a faithful churchgoer and in truth,there is no spiritual fruit manifesting in yourChristian walk, a lack of fruit is a clear sign thatJesus doesn't know you because in His ownwords, we are known by our fruits. You areprobably one who "fakes it to make it." Youreally don't understand why the joy of the Lordhas not been your strength. You are not living in

peace as you are usually stressed out and/ordepressed so you have no concept of the Lord'sjoy. Your church attendance is merely a habitand all of your Christian labor, including yourtithing, your church attandance, your witnessingis all in vain. You don't really understand what ismissing. It could be that you understoodrepentance, the cross and redemption but youdidn't understand resurrection.

Ifyou are one of these faithful believers whois worshipping the wrong Jesus, gives us acall at 518-477-4401

Should We Lead People to Repeat A "Sinners Prayer"

The hallmark of an authentic evangelicalism is not the uncritical repetitionof old traditions, but the willingness to submit every tradition, however

ancient, to fresh Biblical scrutiny and, if necessary, reform" (John Stott)

I. Introduction

Evangelicals are often quick to criticize the Roman CatholicChurch of error because it perpetuates teachings andtraditions which run counter to the Word of God (and rightfullyso). In doing this, however, we have failed to realize that our


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churches have, likewise, inherited traditions which contradictScripture.

One of the more popular traditions that evangelicals are fondof is the modern invitation system. It is the practice of calling

people forward at the end of a church meeting or Gospel rallyto accept Jesus ("altar call") through a presubscribed prayer("sinner's prayer"). After repeating the prayer given by theevangelist or Christian worker, the person is usually assuredthat they are now born-again. They are told that God hasaccepted them and, when any doubt of their salvation arises,to resist the Devil by claiming the promises of Scripture and toremember their public pledge.

This is, essentially, how it is practiced in many churches,although there might be slight modifications depending upon

the evangelist who employs it. Its widespread popularity isevidenced in that every prominent evangelist of the 19th and20th centuries has used it, including such well-known men asD.L. Moody (1837-1899), Billy Sunday (1862-1935), Luis Palau(1934 -- ), and Billy Graham (1918 -- ). It has become aninseparable part of American Christianity and relatively fewhave bothered to question it. To use the words of Erroll Hulse,it has become the "new evangelical sacrament." Those whorefuse to use such methods are frequently accused of notgenuinely inviting sinners to Christ. When I was pastoring asmall church in Southern California, some of the members

were quite perturbed when I did not repeatedly give aninvitation to receive Christ at the end of each sermon. Onesuch member even left the church because of this. Aftercarefully explaining my reasons for not doing so, he was stillunsatisfied and could only reply, "But how could Billy Grahambe wrong?" It is, admittedly, difficult to reason with suchpeople, for their thinking is more influenced by humantradition than the Word of God.

To question our evangelistic methods, however, should not beviewed as theological nit-picking or as evidence of disinterest

in reaching lost men and women. Rather, it is because we takeScripture seriously and wish to conform all of our practices(even the popular ones) to its authority that we raise theseissues. Why, after all, should we fear such scrutiny? If theinvitation system is genuinely based on the Bible, then wehave lost nothing in such an endeavor, but only confirmed ourbelief. On the other hand, if it can be shown to be contrary to


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God's Word, then we should abandon such methods and thankGod that He has graciously revealed the error of our ways.

Surely, our church traditions, regardless of who endorsesthem, are not above constructive criticism. But it is these

considerations that most unsettles us, for who likes todiscover that their beliefs are wrong? Most of us, if we arehonest with ourselves, do not enjoy change. The idea ofchanging cherished traditions takes us out of our comfort zoneand leaves us with the stark reality that we have been misled.Nevertheless, the road to change or, better, biblicalreformation, is the divinely-appointed path to spiritual growthand, therefore, should not be feared by those willing to followChrist wherever He leads.

The remainder of our study will briefly examine the origin and

history of the invitation system; the key passages used tosupport it; and the practical and theological problems inherentin the method.

II. A Brief History of the Invitation System

Most Christians are not aware that the "altar call" method inevangelism was not practiced by Jesus or His apostles. It isnowhere to be found in the Gospels or in the Book of Acts

which records the evangelistic activity of the early church. Thisalone should cause the discerning student of Scripture torethink the validity of such an approach.

In fact, the practice of publicly inviting people to come forwardat the conclusion of a Gospel sermon, did not begin until thetime of the 19th century revivalist, Charles G. Finney (1792-1895), who was probably the first to employ this method. Thefact that it came to be known as the "new measures" showsthat it was not previously practiced. This was, indeed, "new"and was never implemented by any prior evangelist such as

George Whitefield (1714-1770), John Wesley (1703-1791), orJonathan Edwards (1703-1758).

The reader might also be interested to know that Finney wasless than orthodox in many of his beliefs. For example, he wasopposed to the doctrine of original sin (calling it an "anti-scriptural and nonsensical dogma"); the imputation of Christ'srighteousness; the biblical teaching of regeneration;


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substitutionary atonement (preferring, instead, the "moralinfluence" theory of the atonement); and the Reformationteaching on justification. He also consciously and purposefullymolded his theology to conform to his revivalistic practices,which helps to demonstrate that he was motivated more by

pragmatism than by Scripture. "Finney was a dogmaticproponent of the notion that methods produced commensurateresults, in the absolute sense. The sovereignty of God insalvation exercised no power or influence in his theology,which contrasts completely with that of Jonathan Edwards,who is rightly regarded as the church's foremost theologian ofrevivial."

Finney, in addition, was fiercely hostile to Reformed theologywhich, if he had seriously studied, could have prevented himfrom falling into the errors that he did. To show how man-

centered Finney really was, one of his most popular sermonswas titled, "Sinners Bound to Change Their Own Hearts"!

Furthermore, it should not be thought that Finney wentunchallenged during his career as a revivalist, for LymanBeecher, Asahel Nettleton, Gardiner Spring, and others wrotedevastating critiques of his theology and methods. However,because American Christianity was beginning to shift from itsCalvinistic heritage to a more man-centered theology, theircriticisms, in many respects, went unheeded by the vastmajority of professing Christians. At that time, as even now to

a much greater degree, there was beginning to be lessappreciation for serious theological study (especially of theCalvinistic sort) and more interest in pragmatism andimmediate results. It was a period in history that was ripe forsuch a man as Finney; and he exploited it to the best of hisability. Contrary to what some might believe, Finney was anenemy to Evangelical Protestantism and, for that matter,historic Christianity.

Unfortunately, his style of evangelism has become the normfor almost every popular evangelist which followed, including

the likes of Billy Sunday who was more of a show-man than aBible-centered preacher.

Although the invitation system has been modified since thetime of Finney, it has, in many respects, remained the same.People are still assured that their coming forward is a sign ofconversion; there is still a highly pressured atmosphere withinthese meetings to publicly answer the "altar call"; there is still


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an emphasis upon dramatic conversion stories, as opposed toserious biblical exposition; and there remains, as always, adisproportionate amount of people who come forward, but whoeventually return to their former manner of life.

While incredible numbers of people are alleged to have beensaved through the invitation system, the facts do not reallysupport this. When the statistics of how many "walked theaisle" are given, they are not only often exaggerated, butnothing is said about the large percentage who never join achurch and who return to their sinful lifestyles. It is no wonderthat Ernest C. Reisinger has said, "This unbiblical system hasproduced the greatest record of false statistics ever compiledby church or business." At best, such claims for the success ofthe invitation system are mistaken; at worst, they are down-right deceptive.

One often hears people say, "I received Christ twenty yearsago at a Gospel crusade, but didn't really begin living for Himuntil last year," without first thinking that maybe they werenot truly converted when they made their initial walk down theaisle. Many, however, are offended at this suggestion, but itonly proves how deceptive the invitation system is and howstrongly we equate it with salvation.

It is interesting to note that the evangelists who have mostused and popularized the invitation system have not been

marked as particularly keen theologians. This is not meant as apersonal attack, for not everyone is as schooled or prepared toteach biblical doctrine. Even still, it seems to me that thosewho are called to proclaim Christ before the masses should, atleast, have a basic grounding in Scripture, systematictheology, hermeneutics, and church history. Yet, sadly, thesemen are frequently ignorant of such truths - possessing, atbest, an elementary understanding of them. Typical is theevangelist, D.L. Moody, who once said, "My theology? I was notaware I had any?" It seems to me that the complaint of theSouth Carolina Gazette (1741) stills holds true even in our day:

"The churches are being overthrown by private persons of noeducation and low attainment in knowledge and in the greatdoctrines of the Gospel."

How often do we hear at modern Gospel crusades a seriousexposition of the Scriptures or a clear explanation of what tookplace at Calvary? How often do we hear a substantivepresentation of Christ, man's inability, or the sovereignty of


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God in salvation? How many evangelists bother to firstestablish human depravity and the judgment we deserve aslaw-breakers before presenting the remedy to our sin inChrist? Usually, we are given the psycho-babble of how Jesuscan make life meaningful and happy; and whatever Gospel is

preached, is almost always devoid of repentance. Otherevangelists may not be as soft. Like Billy Sunday, they willpreach to a sweat against drinking, smoking, and other vices,but say next to nothing about God's holiness or justification byfaith alone. They tend to moralize rather than articulate thetruths of the Gospel. Even Billy Graham, although a sincereand devout man, has been guilty of this (unfortunately, sincethis writing of this article, Graham has apostatized from theexclusivity of the Christian faith, believing that "everybodythat loves Christ, or knows Christ, whether they're consciousof it or not, they're members of the body of Christ . . . whether

they come from the Muslim World, or the Buddhist world, orthe Christian world, or the non-believing world - they aremembers of the body of Christ because they've been called byGod"; cf. [ed.] John H. Armstrong, Reformation & Revival[Journal], Spring - 1998, Vol.7/No.2, pp.151-164).

To speak of the world's woes or even the unsatisfying natureof this present life, is not the same as forcefully declaring anunadulterated, God-centered Gospel. But, again, these are themen who have most perpetuated the invitation system andwhom we should least consider as authorities in our

evangelistic methodology.

One also wonders whether our modern revivalists havebothered to study the lives and ministries of past evangelists,such as George Whitefield and Daniel Rowlands (not tomention the preaching and missionary endeavors of saints likeDavid Brainerd, Henry Martyn, and John Eliot). Not one of thememployed anything even remotely similar to an "altar call."Special mention should also be made of the great 19th centuryBaptist preacher, C.H. Spurgeon, of whom contemporaryevangelists can learn much. Although Spurgeon proclaimed the

Gospel to thousands weekly, he sensed no necessity to urgelost sinners to come forward nor to lead them in a pre-subscribed "sinner's prayer." In fact, he considered any undueemphasis upon public appeals or enquiry-rooms as forms ofRoman Catholic ritualism:

Let me say, very softly and whisperingly, that there are littlethings among ourselves which must be carefully looked after,


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or we shall have a leaven of Ritualism and priesthood workingin our measures of meal. In our revival services, it might be aswell to vary our procedure. Sometimes shut up that enquiry-room. I have my fears about that institution if it be used inpermanence, and as an inevitable part of the services. It may

be a very wise thing to invite persons, who are under concernof soul, to come apart from the rest of the congregation, andhave conversation with godly people; but if you should eversee that a notion is fashioning itself that there is something tobe got in the private room which is not to be had at once in theassembly, or that God is more at that penitent form thanelsewhere, aim a blow at that notion at once. We must notcome back by a rapid march to the old way of altars andconfessionals, and have Romish trumpery restored in a coarserform. If we make men think that conversation with ourselvesor with our helpers is essential to their faith in Christ, we are

taking the direct line to priestcraft. In the Gospel, the sinnerand the Savior are to come together, with none between.Speak upon this point very clearly, "You, sinner, sitting whereyou are, believing on the Lord Jesus Christ, shall have eternallife. Do not stop till you pass into an enquiry-room. Do notthink it essential to confer with me. Do not suppose that I havethe keys of the Kingdom of Heaven, or that these godly menand women associated with me can tell you any other Gospelthan this, ?He that believes on the Son has everlasting life.'"

It is clear that church history, prior to the 1830's, will not

support the methods of the invitation system. Its origins arerelatively modern and was erected at a time when Reformedsoteriology was in decline. Moreover, its preeminent advocate,Charles G. Finney, was less than orthodox in many of hisbeliefs. At heart, he was a Pelagian; and those revivalists whocame later merely perpetuated his errors. The end result was awatered-down Gospel and a method of evangelism whichduped many into thinking they were regenerate, when theywere not.

III. Examining Key Proof-texts for the Invitation System

Aside from the pragmatic reasons frequently given to supportthe invitation system (e.g., it works; Billy Graham uses it, etc.),there are a few passages which its proponents commonly citeto defend the practice. But, as we shall see, they are greatly


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misinterpreted and offer no real basis upon which to promotethis method. We will look at three of the most popular ones.

Matthew 10:32-33: "Everyone therefore who shall confess Mebefore men, I will also confess him before My Father who is in

heaven. But whoever shall deny Me before men, I will alsodeny him before My Father who is in heaven."

These verses supposedly prove that Jesus demanded a publicprofession of faith in Him if one was to be counted a truedisciple. However, the altar call system can only be seen if weignore the words in their historical context.

First of all, Jesus is not standing before a mass of unbelieversurging them to make a "decision."

Secondly, Jesus is addressing those who have alreadyprofessed allegiance to Him (namely, the twelve disciples), notmen and women who remain undecided. Matthew 10:1 saysthat Jesus "summoned His twelve disciples" or "twelveapostles" (v.2). The instructions contained in this chapter areexclusively directed to them (v.5; cf. 11:1). This finds furthersupport from the context where Jesus gathers His disciples toHimself, separating them from the crowds which surroundedthem.

Thirdly, Jesus' words in verses 32-33 are within the context of

the early preaching mission of the disciples who were told toavoid the regions of the Gentiles and Samaritans and, instead,go only "to the lost sheep of the House of Israel" (vv.5-6).Since hostility to the Gospel would inevitably come; andbecause of fear, there would be the temptation to deny Christ,Jesus thus warns His disciples that if they deny Him, He willalso deny them before His Father.

It remains obvious, then, that Matthew 10:32-33 has nothingto do with urging sinners to "walk an aisle" or "make adecision"; unless, of course, we want to also insist that

everyone who responds to an altar call engage in a missionaryjourney!?

Romans 10:9-10: "that if you confess with your mouth Jesus asLord, and believe in your heart that God raised Him from thedead, you shall be saved; for with the heart man believes,resulting in righteousness, and with the mouth he confesses,resulting in salvation."
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Some have seen in Paul's words justification for a publicprofession of faith as is commonly done in our moderninvitation system; but this is probably not his meaning for thefollowing reasons.

First of all, there is nothing here to suggest that Paul wouldgather a group of unbelievers and personally lead them in apublic prayer of repentance and confession. And neither doesthe Book of Acts, which records his various missionaryactivities, ever imply such a practice.

Secondly, although Paul is referring to the preaching of theGospel and what he communicated to lost sinners (vv.8-10), heis not speaking of what we should prompt or assist people insaying. Granted, if they are sovereignly drawn to Christ infaith, they will, indeed, confess Jesus as Lord and believe in

their hearts that God raised Him from the dead. Theconfession, however, only comes after the heart has beenregenerated, not before (v.10). Moreover, it is the individual'sresponsibility to confess and not that of the evangelist's; it issomething the sinner himself consciously chooses to do (vv.11-12), rather than what he mindlessly repeats in the words ofanother.

Thirdly, it should not be thought that those who oppose theinvitation system are against any form of public declaration offaith in Christ. On the contrary, we believe that the place

where one makes their public identification with Christ is atbaptism. It is here that the new believer openly confesses hisallegiance to Jesus and voluntarily submits to water baptism asproof of his union with Him in death, burial, and resurrection(Romans 6:3-4).

Revelation 3:20: "Behold, I stand at the door and knock; ifanyone hears My voice and opens the door, I will come in tohim, and will dine with him, and he with Me."

This is another popular proof-text for the invitation system.

However, like the two previous passages that we haveexamined, this text also will not lend support to the practice.

First of all, our Lord is not speaking of what we should leadothers to say or anything of this sort.

Secondly, it is more than likely that Jesus' words are addressedto the lukewarm members of the church at Laodicea, as
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opposed to a universal appeal to outsiders (Revelation 3:14-16). As the late Bible commentator, Philip E. Hughes, haswritten:

Though frequently used in evangelism, this appeal is not

addressed to outsiders but to church members. It is anexhortation to the latter to rouse themselves from apathy andlukewarmness and to open their lives unreservedly to Christ sothat the pre-eminence may be His alone. In their complacencythe Laodiceans have in effect been closing the door againstHim. Self has subtly usurped the place of Christ . . . The appealto the Laodiceans is an appeal to the church whoselukewarmness has made it careless and unwatchful.

Robert H. Mounce similarly writes:

Verse 20 is often quoted as an invitation and promise to theperson outside the community of faith. That it can be pressedinto the service of evangelism in this way seems evident.Compared with other world religions the seeking God of theJudaeo-Christian heritage is perhaps its major uniqueness. Inthe context of the Laodicean letter, however, it is self-deludedmembers of the church who are being addressed. To thechurch Christ says, "Behold, I stand at the door and knock." Intheir blind self-sufficiency they had, as it were,excommunicated the risen Lord from their congregation. In anact of unbelievable condescension He requests permission to

enter and re-establish fellowship.

Thirdly, there is a sense in which Jesus' invitation is particular,since it is for those who "hear His voice." This appears to bewhat theologians have termed the "inward call" or "effectualcall." Although it is true that many people hear Christ's call torepentance and faith outwardly(via the preacher), only thosewho have been given ears to hear will respond inwardlyto thatcall - as Loraine Boettner states, "The cause of any personbelieving is the will of God; and the outward sound of theGospel strikes the ear but in vain until God is pleased to touch

the heart within" (The Reformed Doctrine of Predestination[Philadelphia, PA: Presbyterian & Reformed Publishing Co.,1974], p.359). This explains why Jesus so often said, "He thathas ears to hear, let him hear" (Matthew 11:15; 13:9; 19:11-12).

Fourthly, however one chooses to interpret Revelation 3:20, itmust not be thought that the sinner possesses the power to
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open his own heart to Christ. Only God can do this (John 6:44;Acts 16:14;James 1:18). Although God's sovereignty insalvation does not negate our responsibility to proclaim theGospel to all men, we must never suggest to people that thepower to convert their hearts lies within them (Psalm 110:3;

Philippians 1:29; 2 Timothy 2:24-26).

IV. Practical and Theological Problems of the Invitation System

Numerous problems are inherent within the modern invitationsystem. The following is a small sampling of some of the majorones.

1. It is always dangerous to promote a practice which cannot

be substantiated from the Word of God. Our methodology orphilosophy of evangelism must always be formed by a carefulstudy of Scripture, rather than by what "works." Yet, it amazesme how little painstaking exegesis is offered by theproponents of the "altar call" method. Even the twenty-tworeasons given in support of the invitation system by R.T.Kendall (Stand Up and Be Counted[Grand Rapids: Zondervan,1984]), are based more on pragmatism than a direct treatmentof clear, biblical passages. The reader might be interested toknow, however, that Erroll Hulse has refuted, point-by-point,the various reasons offered by Kendall in his outstanding

work, The Great Invitation (England: Evangelical Press, 1986),pp.172-176.

2. The invitation system tends to equate the act of comingforward with salvation. According to Billy Graham, "Comingout, settles it and seals it . . . There's something about comingforward and standing here. It's an outward expression of aninward decision." Even though the supporters of the invitationsystem attempt to explain that "walking down an aisle" doesn'tsave anyone, the practice still subtly suggests that comingforward is an act that leads to salvation. This notion is

reinforced when those who respond are assured that, becausethey came forward and prayed the "sinner's prayer," they canhave confidence that they're saved. The modern evangelistmay not wish to imply this, but the people who "walk the aisle"and who possess less theological sophistication than thepreacher, are clearly given this impression.
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Although regeneration will always result in an outward changeof behavior or lifestyle, it is not, in itself, a physical thing; butinward and spiritual. It is the sovereign and supernatural workof the Holy Spirit in making alive those who were formerlyspiritually dead (John 3:3-8; Acts 16:14; Ephesians 2:1-5;

Colossians 2:13); transferring them from the kingdom ofdarkness to the kingdom of God (Acts 26:18).

If they are regenerated and granted faith to believe the Gospel(Acts 18:27; Philippians 1:29), there is no further need toprompt them to come forward. If regeneration has, indeed,taken place, their lives will demonstrate "deeds appropriate torepentance" (Luke 3:8-14; Acts 26:20). If it does not, we can beassured that our Gospel preaching has fallen on stony groundor hardened hearts (Matthew 13:19-22).

Our primary concern, however, is not with their response perse, but in whether we have faithfully articulated the trueGospel message; making certain that we have not spoiled itstruth with human opinion or unnecessary theological baggage.Unfortunately, this is probably not the foremost concern of themodern evangelist, but rather in securing large numbers ofpeople to come forward. In fact, I have personally witnessedthe frustration which some evangelist's undergo when veryfew respond. Because they base the success of their crusadeupon what they can do to illicit a response, they may tend todoubt their abilities, the performance of the music, or other

factors, when very few come forward. But this only shows howmuch more they trust human devices, than the Spirit of God.

3. The invitation system tends to attach an undue importanceon numbers. We have already explained that the numbersgiven to demonstrate the effectiveness of the invitationsystem are greatly exaggerated. Its proponents wronglyassume that all or, at least, most of the people who comeforward get saved. A large percentage, however, simply returnto their former manner of life once the excitement wears off orwhen the cares of this world choke whatever has been sown in

their hearts (Matthew 13:19-22).

The emphasis or preoccupation with numbers goes contrary toScripture which is not especially concerned with how manypeople make a "profession" or "decision." Although Lukerecords the conversion of three thousand souls on the day ofPentecost (Acts 2:41), he is also quick to note that these and
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others were added by God's doing (v.47), and not through anymanipulative techniques of an evangelist.

Furthermore, those who were converted went on todemonstrate the genuineness of their faith by being baptized,

gathering with God's people, and by "continually devotingthemselves to the apostles' teaching" (vv.41-46). In fact, if wewere to look only at numbers, we might be tempted toconclude that Jesus Himself was not an especially giftedevangelist. He started His ministry with a multitude offollowers, but ended with only eleven faithful disciples. Heoften spoke words that offended His hearers (John 6:41-56;8:31-59), which eventually provoked many of them to abandonHim (John 6:60-66). His discipleship demands were also hard(Matthew 10:34-39; 16:24-26; 19:21; Luke 9:57-62).Nevertheless, everything He said and did was in complete

accord with the Father's purpose. Thus, we should neverconclude that a large, positive response to the Gospelmessage, by itself, proves that God is blessing our methods orthat such a response is genuine (John 2:23-25). Instead, wemust faithfully declare the whole counsel of God (Acts 5:20;20:27) and leave the results to Him, who alone is able to addto the church (Acts 2:47; 13:48; 1 Corinthians 3:6-7; Psalm127:1).

4. The invitation system gives assurance to people who maynot yet be converted. It is not our place to give assurance of

salvation to others, regardless of how sincere they mayinitially appear to be. This alone is the prerogative of the HolySpirit (Romans 8:16; 1 John 5:10). In fact, to give assurance topeople who may not be converted is to deceive them and,perhaps, even harden them to any future suggestion of notbeing genuinely saved. Because we humans are so prone toself-deception, especially in spiritual matters, the Biblerepeatedly urges us to examine ourselves to see whether weare in the faith (2 Corinthians 13:5) and to make certain aboutGod's calling and choosing of us (2 Peter 1:10). Let us, then, becareful in dealing with the souls of men, for those who

continue to deceive others into believing something that is nottrue of themselves, will one day answer to God Himself(Romans 14:10-12; 1 Corinthians 3:10).

5. The invitation system seeks to condition people for aresponse through the use of such externals as uplifting music,dynamic personalities, and a charged or emotionalatmosphere. The problem with this is that it tends to provoke a
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response which is based on factors other than the truth of theGospel. If we appeal to the emotions of people we willprobably only secure an emotional response. This is,essentially, dishonoring to the Gospel which is a message wedto redemptive truth. This is not meant to suggest that

reverent music has no place, but rather, that whatever musicis employed should not seek to psychologically conditionsinners to come forward.

We need to remember that emotions, by themselves, are apoor indicator of inward regeneration. Humans are fickle andcan be easily swayed towards an emotional reaction dependingupon what form of stimulation is used. Not only do ouremotions come and go, but convictions which are not deeplyrooted within the mind and heart can also be easily discarded.The great preacher and pastor of the Westminster Chapel in

London, D. Martyn Lloyd-Jones, offers one such example:

In the church where I ministered in South Wales I used tostand at the main door of the church at the close of the serviceon Sunday night, and shake hands with people as they wentout. The incident to which I am referring concerns a man whoused to come to our service every Sunday night. He was atradesman but also a heavy drinker. He got drunk regularlyevery Saturday night, but he was also regularly seated in thegallery of our church every Sunday night. On the particularnight to which I am referring I happened to notice while I was

preaching that this man was obviously being affected. I couldsee that he was weeping copiously, and I was anxious to knowwhat was happening to him. At the end of the service I wentand stood at the door. After a while I saw this man coming,and immediately I was in a real mental conflict. Should I, inview of what I had seen, say a word to him and ask him tomake his decision that night, or should I not? Would I beinterfering with the work of the Spirit if I did so? Hurriedly Idecided that I would not ask him to stay behind, so I justgreeted him as usual and he went out. His face revealed thathe had been crying copiously, and he could scarcely look at

me. The following evening I was walking to the prayer-meetingin the church, and, going over a railway bridge, I saw this sameman coming to meet me. He came across the road to me andsaid, "You know, doctor, if you had asked me to stay behindlast night I would have done so." "Well," I said, "I am askingyou now, come with me now." "Oh no," he replied, "but if youhad asked me last night I would have done so." "My dearfriend," I said, "if what happened to you last night does not


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last for twenty-four hours I am not interested in it. If you arenot as ready to come with me now as you were last night youhave not got the right, the true thing. Whatever affected youlast night was only temporary and passing, you still do not seeyour real need of Christ."

In addition, we should not put much stock in preachers withdynamic personalities or in dramatic conversion stories.Although it is true that good preaching involves the wholeperson (which includes his unique personality andenthusiasm), the message should never be presentedflippantly nor should the preacher's dynamics within the pulpitoverpower the Gospel proclamation.

We want sinners to be strongly attracted to Christ and Hisglorious Gospel, not to the antics of the speaker. While the

God-centered preacher is moved by both his love for sinners aswell as the eternal realities he is presenting (Lloyd-Jones termsit "theology on fire"), he is to be serious in his demeanor andabsorbed in only declaring what is revealed in Scripture.

We must also make sure that people do not confuse a dramaticconversion story with the Gospel itself. To tell others whatChrist has done for us or of the circumstances surrounding ourconversion, is not the same as telling them what God has donein Christ at Calvary. Although one's testimony may have itstime and place, it should never replace a clear presentation of

Christ's Gospel. As a matter of fact, if presented properly, theredemptive event of the cross is itself quite dramatic! If theGospel is truly "the power of God unto salvation" (Romans1:16), why would we declare anything else?

6. Invitation system preachers frequently appeal to the willoftheir listeners and virtually by-pass their minds. Because themodern evangelist is less concerned with propositional truth inthe more abstract sense (although the Gospel should never bepresented as merely abstract truth), he tends to by-pass theminds of his hearers and put an undue pressure upon their

wills.

But this is surely a misguided approach, since it tends to illicita response which is motivated more by influences other thanthe truth. We should, instead, appeal to their minds; provokingthem to think of their plight before a holy and wrathful God,their transgression of the Divine Law, and the remedy foundonly in Christ's atoning death. It is only aftertheir minds are
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persuaded by truth (Jeremiah 23:28), that their wills follow inobedience, not the reverse. All of this presupposes, of course,that such a response is sovereignly and powerfully granted bythe Holy Spirit. Lloyd-Jones further explains:

The first is that it is wrong, surely, to put direct pressure onthe will. Let me explain that. Man consists of mind, affectionsand will; and my contention is that you should not put directpressure on the will. The will should always be approachedprimarily through the mind, the intellect, and then through theaffections. The action of the will should be determined bythose influences. My scriptural warrant for saying that is Paul'sEpistle to the Romans chapter 6, verse 17, where the Apostlesays: "God be thanked that ye were servants of sin, but yehave obeyed from the heart that form of doctrine which wasdelivered to you." Observe the order in that statement. They

have "obeyed," yes; but how? "From the heart." What was it[that] made them do this, what was it [that] moved theirhearts? It was this "form of teaching" that had been deliveredto them. What had been delivered or preached to them wasthe Truth, and Truth is addressed primarily to the mind. As themind grasps it, and understands it, the affections are kindledand moved, and so in turn the will is persuaded and obedienceis the outcome. In other words, the obedience is not the resultof direct pressure on the will, it is the result of an enlightenedmind and a softened heart. To me this is a crucial point.

7. The modern invitation method implies that sinners have thepower inherently to believe on Christ any time they so choose.I have heard contemporary evangelists declare to theiraudience more times than I wish to count words to the effect,"God has done His part, now you must do yours," or "It's all upto you! Christ can do no more. He now waits for you to makeyour decision." This is the modern equivalent of Finney'sfamous sermon, "Sinners Bound to Change Their Own Hearts."

The truth is, the sinner cannotchange his own heart nor is themoment of salvation dependent upon his choice or timing. Only

God can do this, for "Salvation is from the Lord" (Jonah 2:9).Men and women, as we have previously pointed out, must besovereignly granted grace in order to respond to the Gospelmessage (John 6:44; Acts 13:48; 16:16; Romans 9:15-16; 2Timothy 2:24-26;James 1:18), for in their own strength, theyare powerless (Jeremiah 13:23; Romans 8:7; 1 Corinthians2:14; 2 Corinthians 4:3-4; Ephesians 2:1-3). Thus, while peoplemust be commanded to repent and flee to Christ in faith, they
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must never be given the impression that the ability to do soresides within them. They ought to be urged to seek Christthat He might grant them the grace to believe (Deuteronomy29:4; Isaiah 65:1;Jeremiah 24:7; Acts 8:22).

8. The invitation system tends to produce spurious converts.Although we have already made this clear, it is interesting tonote that even some prominent evangelists have said thesame. They, too, recognize that a disproportionate amount ofpeople who "walk the aisle" eventually return to their oldsinful ways. Like Demus, they desert the assembly of therighteous, "having loved this present world" (2 Timothy 4:10).

Unfortunately, very few seem to consider that much of this isdue to the kind of Gospel presented and the methods used toprocure conversions. But what else are we to expect when the

Gospel is watered-down and replaced with a "felt needs" kindof theology? Why should anyone sense their condemnation aslawbreakers when nothing is said about God's righteousstandards? Why should anyone sense their spiritual inabilitywhen they are repeatedly assured that they possess the powerto come to Christ at will? Why should any person have a deepconviction of sin when nothing or, very little, is said aboutGod's holiness? Why should anyone want to endure theChristian life which is marked by self-denial, suffering, andrejection, when they are told that Christ will make them happyand self-fulfilled? Why would anyone endure the hostility of

the world when they were never advised about the cost ofdiscipleship? Why should they ever seek to be covered byChrist's righteousness alone when a minimal amount is saidabout their own unworthiness? Why should they ever fear theflames of everlasting judgment when the reality of hell is notsoberly declared? Why should any person tremble at thethought of God's wrath when only the love of God is preached?Why should any person despise those inward sins which springfrom the heart when only external vices such as smoking,intoxication, and cursing are condemned? Why should anyperson possess a heavenly hope when they are assured that

they can have the best of both worlds?

The reader should, hopefully, see my point. If we desire to seesinners saved, but begin our endeavors with a faulty Gospelcoupled with a deceptive evangelistic methodology, we shouldexpect nothing more than apostasy and lives which makemockery of the Gospel. If we start with a man-centeredmessage which seeks to present as little as possible any
http://bible.5solas.org/bible.php?view=1&restrict=0&keywords=&startbook=0&endbook=0&references=0&andor=0&ascdesc=0&highlight=1&chaplinks=1&abrv=1&book=deu&chapter=29&verse1=4&verse2=&version=kjvhttp://bible.5solas.org/bible.php?view=1&restrict=0&keywords=&startbook=0&endbook=0&references=0&andor=0&ascdesc=0&highlight=1&chaplinks=1&abrv=1&book=deu&chapter=29&verse1=4&verse2=&version=kjvhttp://bible.5solas.org/bible.php?view=1&restrict=0&keywords=&startbook=0&endbook=0&references=0&andor=0&ascdesc=0&highlight=1&chaplinks=1&abrv=1&book=isa&chapter=65&verse1=1&verse2=&version=kjvhttp://bible.5solas.org/bible.php?view=1&restrict=0&keywords=&startbook=0&endbook=0&references=0&andor=0&ascdesc=0&highlight=1&chaplinks=1&abrv=1&book=jer&chapter=24&verse1=7&verse2=&version=kjvhttp://bible.5solas.org/bible.php?view=1&restrict=0&keywords=&startbook=0&endbook=0&references=0&andor=0&ascdesc=0&highlight=1&chaplinks=1&abrv=1&book=act&chapter=8&verse1=22&verse2=&version=kjvhttp://bible.5solas.org/bible.php?view=1&restrict=0&keywords=&startbook=0&endbook=0&references=0&andor=0&ascdesc=0&highlight=1&chaplinks=1&abrv=1&book=2ti&chapter=4&verse1=10&verse2=&version=kjvhttp://bible.5solas.org/bible.php?view=1&restrict=0&keywords=&startbook=0&endbook=0&references=0&andor=0&ascdesc=0&highlight=1&chaplinks=1&abrv=1&book=deu&chapter=29&verse1=4&verse2=&version=kjvhttp://bible.5solas.org/bible.php?view=1&restrict=0&keywords=&startbook=0&endbook=0&references=0&andor=0&ascdesc=0&highlight=1&chaplinks=1&abrv=1&book=deu&chapter=29&verse1=4&verse2=&version=kjvhttp://bible.5solas.org/bible.php?view=1&restrict=0&keywords=&startbook=0&endbook=0&references=0&andor=0&ascdesc=0&highlight=1&chaplinks=1&abrv=1&book=isa&chapter=65&verse1=1&verse2=&version=kjvhttp://bible.5solas.org/bible.php?view=1&restrict=0&keywords=&startbook=0&endbook=0&references=0&andor=0&ascdesc=0&highlight=1&chaplinks=1&abrv=1&book=jer&chapter=24&verse1=7&verse2=&version=kjvhttp://bible.5solas.org/bible.php?view=1&restrict=0&keywords=&startbook=0&endbook=0&references=0&andor=0&ascdesc=0&highlight=1&chaplinks=1&abrv=1&book=act&chapter=8&verse1=22&verse2=&version=kjvhttp://bible.5solas.org/bible.php?view=1&restrict=0&keywords=&startbook=0&endbook=0&references=0&andor=0&ascdesc=0&highlight=1&chaplinks=1&abrv=1&book=2ti&chapter=4&verse1=10&verse2=&version=kjv


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doctrinal content, we might indeed see people come forward,but very few (if any) will truly comprehend the Gospel andmost will soon return to the passing pleasures of sin.

This is what upsets me most about the state of today's church:

We are preoccupied with making America a "Christian nation"(which, in the biblical sense, it never was) and in turning thetide of secular humanism, but rarely seem to think thatsomething might be horrifically wrong with the kind of Gospelwe preach. Those issues that matter little in the eternalscheme of things, we are completely absorbed with; while thatwhich has everlasting consequences, namely the kind ofGospel we should proclaim, seems to scarcely raise a brow!

This is, undoubtedly, due to our assumption that the Gospelcurrently proclaimed from our pulpits is the same one that

Paul preached; and because this is so widely assumed, weevangelicals seem content to turn our attention to othermatters like secularism or recapturing the political landscapefor traditional values. But we have assumed wrongly. Ourmodern Gospel differs in many ways from the apostolic one.Regardless of how bad things may morally and politicallyappear, the church's priority must always be directed towardfidelity to Christ's Gospel. Comparatively speaking, nothingelse really matters. This explains why proponents of thecontemporary invitation system must rethink not only the kindof Gospel they tell sinners, but also the methods they employ

to "get them saved." Unless we begin here, our churches willcontinue to spew forth false disciples.

Perhaps someone will reply, "But haven't people been savedthrough the use of the invitation system?" Yes, they have; butthis should not be construed as God's full endorsement of ourmodern methods. We must always remember that God oftenuses the faulty methods of men to accomplish His Divinepurpose. However, He does so not because our current systemis right, but in spite of its errors. The modern evangelistgenerally says enough that is true of Christ for God to use in

the salvation of His elect. If anything, this demonstrates howsovereign and powerful He is, since He is able to work aboveour misguided attempts at evangelism to redeem sinful menand women. The "altar call" method, however, is not God'sbest and we would be wise to dispense with this approachaltogether.


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Simply because God can use the invitation system for Hisgreater purposes, does not absolve us from the responsibilityof warning people of its dangers. We must speak out andidentify its errors, rather than tolerate its existence as anecessary part of evangelism. Its two-hundred year or so

history provides no justification for its continual use any morethan the long history of Roman Catholicism provides legitimacyfor its existence. The fact that our churches have historicallyhad only one man serve as pastor offers no warrant for itscontinued practice, since the New Testament is clear that localcongregations are to be shepherded by apluralityof pastors(Acts 14:23; 20:17,28; 1 Timothy 5:17; Titus 1:5; Hebrews13:17;James 5:14; 1 Peter 5:1-4). Our churches continue toalso limit corporate instruction to one man alone (usually the"senior pastor") in direct violation of the New Testamentpattern (Acts 13:1; 15:35; 1 Thessalonians 5:12-13; 1 Timothy

5:17). None of these firmly established traditions should beperpetuated or condoned merely because they have a longhistory or even because some good has come from them. Inthe same way, neither should the popular "altar call" methodfind continued acceptance among evangelicals because of itslong history or seemingly positive results.

9. The "altar call" proponents tend to approach evangelism in afixed, mechanical manner. Contemporary revivalists seem tothink that one approach or method is sufficient for all. Theproblem with this is that it ignores the variety of approaches

found in Scripture.

Although the message remained the same, the New Testamentrecords a multiplicity of ways in which sinners can be reached.For instance, the way Jesus dealt with Nicodemus in Johnchapter three is not quite the same approach He took indealing with the woman at the well in John chapter four; nor isit the same strategy used when addressing the rich youngruler in Matthew chapter nineteen.

Neither is Paul's approach the same when evangelizing Jews in

Thessalonica as it was when witnessing to the Greekphilosophers in Athens (Acts 17). While the message remainedthe same in both instances, he approached lost sinners in waysthat were unique to their individual culture and concerns. Incontrast to the modern invitation system, there was no onestandardized method guaranteed to reach all; nothingmechanical or pre-subscribed which every missionary was toemploy; and there were absolutely no recorded instances of
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