Lately, the Reformed churches have been very much involved in organized evangelism. Many people, young and old, are taking part in this work and it is done with zeal and enthusiasm. Yet, not everyone in the Reformed churches is convinced of the need for organized evangelism. Already in 1923 Rev. K.J. Kapteyn denied that the church was called to evangelize on an organized basis. He wrote a brochure entitled: "The Evangelism of the Reformed and Reformed Evangelism: Some objections against the present Evangelism Movement."

Some thirty years later Rev. D. van Dijk wrote about "intentional evangelism" in his book How It Used To Be. In this article I wish to say something about this matter.

The Brochure of Rev. K.J. Kapteyn⤒🔗

Rev. Kapteyn wrote his brochure in 1923. In 1913 and 1916 the major congresses for evangelism were held in Amsterdam and Rotterdam respectively. From the brochure, it appears that Kapteyn was well-aware of the reports published by these congresses. He also read the reports on Reformed evangelism submitted to the general Synod of Utrecht in 1923.

He is of the opinion that from the acts of these congresses as well as from the reports to synod, many questions about evangelism remain unanswered and that much of what had been said about the matter is rather vague.

Kapteyn objects in particular to Dr. H. Bavinck's thesis which was accepted as a conclusion by the Amsterdam congress. This thesis reads as follows:

To this work of Reformation today belongs those activities which seek by means of Christ's Gospel to bring back those estranged from the faith. As a branch of internal mission, this ought to be called evangelism.

According to Kapteyn, this thesis deals with the concept of evangelism whereby "the Christian world view and all that belongs to the calling of the church as such" is excluded. He states:

Is the Church, are the officebearers, and are the individual believers in a place where there is a Reformed church called to bring the Gospel intentionally to the unbelieving world surrounding her and to those who have become estranged from Christ and His Church? That is the question, and that is the type of evangelism which is meant here.

Kapteyn, then is of the opinion that evangelism is not a divinely imposed calling and, neither, is it based on a command of Christ. He extensively discusses the texts which are quoted in favour of that kind of evangelism. They are Matthew 5:14a and 16a, Mark 16:15b and Luke 14:23. He remarks that what is said in general in Matthew does not allow us to draw a conclusion from a few words taken out of context. The words: "You are the light of the world" and "Let your light shine before men" ought to be read in context. When that is done it becomes clear that the intention is, as it appears from verse 16, that the disciples should show their light in such a way that men will see their good works and so praise the Father in heaven.

This text deals with an attitude of life and walk of life built on Gospel principles, from which the power and value of faith for the preservation of human life becomes apparent.

As to Mark 16:15: "Go into all the world and preach the good news to all creation," it is clear here that the Saviour speaks about the calling of the apostles "to bring the Gospel to the whole world, the nations, the people." It is not a matter of people individually but of a complex of nations. The Word has to be "carried to the ends of the earth in order to Christianize the nations" as it is done in missionary work. The words from Luke 14:23: "Go out to the roads and country lanes and make them come in, so that my house will be full," if read out of context, gives rise to many reasons for applying those words to the work of evangelism. Yet this text does not speak about evangelism. In the parable, of which it is a part, we are taught about "who will have a part in the Kingdom of God, as developed in the New Testament."

The parable deals with invited guests who do not bother to show up at the Great Banquet and about "people who were not invited initially." The former were "the covenant people of the Old Testament," the latter "the heathens to whom, after the rejection of Israel," the Gospel must be brought.

Kapteyn is of the opinion that going out into the streets and alleys of the town indicates the command to preach the Gospel to a civilized world, while the roads and country lanes indicate uncivilized nations. From this parable, or to be more precise, from these oft-quoted words no proof can be drawn that the Saviour has commanded His congregation to evangelize. It is an explanation of the command which He gave to His apostles: "Go into all the world and preach the good news to all creation."

So Kapteyn comes to the conclusion that a direct command for the work of evangelism is lacking. To be sure, he remarks one can still try "to deduce the calling for evangelism from the Scriptures and to argue it as its logical conclusion." That is done in two ways. One either goes out from the church and the calling of the church as one sees it without quoting specific texts and examples from Scriptures, or one takes the words or acts of Christ and His apostles and says: "Look evangelism is in line with it."

Of the former method, it may be said that "no one has the right to construct a theory alongside Holy Scripture, for which there is no foundation, and then search for a few texts to support the constructed theory." In the latter the example of the apostles and prophets etc. are used to make it clear that evangelism is a God and Christ-ordained calling and that it is in line with Scripture. "Both methods come down to the same thing, for with the one, as well as with the other, the necessity of evangelism is first established (created) and then Scripture is quoted directly or indirectly as proof. In both cases the quoted Scriptural basis must be examined and judged."

When one does that, according to Kapteyn, by reading the report presented to Synod, then it appears that it points to the work of Moses, Joshua and John the Baptist, as well as what has been written in the letters to the churches (Revelation 2, 3) about the call to repentance.

That, however, Kapteyn argues, has nothing to do with evangelism, but speaks about a call for reformation. And that is what the report also states. And yet the report with the greatest confidence skips from reformation to evangelism by stating: "If ever, such evangelistic work is a necessity in this present age." And so the concepts of reformation and evangelism disappear and the intent of the report becomes foggier and foggier. Only one thing remains clear namely that the matter of evangelism is especially unclear. This also appears from the question: "Is there a Scriptural basis for evangelism?"

It is a matter of much discussion and debate and, therefore, unfruitful because the Scriptures "not only do not contain information of the how and wherefore, but neither about the whether or not of evangelism." It is simply assumed that evangelism is a calling of the church. In other words the various offices and the individual believers have a calling in this matter. Kapteyn asks "Where is the boundary?" and, "Is it not clear enough that the official work of the Church is limited by the boundaries of the church? What is the relationship between the consistory and the individual believers?"

Even though the report recognizes that it is difficult to ascertain "who must do this work," it states that "church and a voluntary organization of individual believers should not oppose each other, but with consultation work together in good harmony." As a result of these words, a rule is established in which the task of the officebearers is described. "So the Reformed churches and church members, consistories and officebearers are burdened with, and take upon themselves a responsibility and calling, which, even though it can be described, can only be executed in part. This has a detrimental effect on spiritual and ecclesiastical life."

Kapteyn rejects this, and especially "street evangelism." "This intentional evangelism is not required by the Scriptures and damages spiritual and ecclesiastical life."

When the question is asked: "But must we leave the world alone; don't we have to concern ourselves with it?" Kapteyn answers that we make use of this weapon to defend evangelism all too quickly. It appears from this question that "we have completely lost sight of the Scriptural and Reformed view of the relationship between believers and the world."

For, he continues, there is a Reformed evangelism; a propagation of the Gospel of the Kingdom to the world, which radiates from the congregation. This is not a highly organized action of Christians, but it is done by Christ Himself through His Christians. When they, according to Matthew 5:16 and in keeping with the admonitions about it in the New Testament, respond to their calling, then and only then is the Gospel presented to the world in a way which is in accordance with the Good News and the needs of the people.

Then the Gospel is revealed as the power and wisdom of God for life and for the edification of human existence in all its relationships, and not merely a means to make someone 'happy.'

Then believers are the 'light of the world', the 'salt of the earth', and Christ can reach all people through them, in all spheres of life, and in all classes and societies of human life.

When someone replies: "O.K. I agree but, must we do the one and neglect the other?" Kapteyn answers that we must do what Christ demands and then we will have our hands full. We can only speak of "neglecting," if we fail to do the will of Christ. Does that mean that we must stop what has been done until now? Must we give up Sunday school and the distribution of Bibles and Bible literature? "Not at all," replies Kapteyn.

These means of evangelism, however, must be applied in accordance with the Reformed view of the relationship between the believers and the world. It must not proceed from the church. Such activities should be the result of a personal faith life. They should be fruits of faith. Societies and organizations ought to assist Christians in doing what needs to be done. Not just a few people who have a particular ambition for this type of work should be 'saddled' with it. Then Sunday school work and the spreading of Bibles and Bible literature must be done quite differently than it is presently. It should be done in a less intentional manner. It should be more natural and not so mechanical.

In summary, Kapteyn's opinion comes down to this:

The New Testament does not speak about a command to the church to practise organized evangelism, neither can this command be deduced from biblical facts.

The New Testament, however, clearly indicates that the Christian has the task to show that he is a child of God in everyday life and in the contacts he has with the world.

This attitude and walk of life must be accompanied by speaking about the Gospel when the opportunity arises. In this way Christians give account of the hope which lives in them. That is the natural way of evangelism.

Sunday school work, the spreading of the Bible and evangelistic literature should or could be linked together more naturally. Societies and organizations must be an aid to Christians so that they do what they are called to do.