Review of Robert Coleman's "The Heart of the Gospel"

I have the opportunity to review Robert Coleman's new book The Heart of the Gospel: The Theology Behind the Master Plan of Evangelism for Credo Blog later this month. I have decided to put the preliminary review of it here in the mean time. Hope you enjoy!

The Heart of the Gospel: The Theology Behind the Master Plan of Evangelism. By Robert E. Coleman. Grand Rapids, MI: Baker Books, 2011.

I first read Robert Coleman’s The Master Plan of Evangelism my senior year in college. I can still remember how impacted I was by that little book. The insight Coleman gave into Jesus’ command to “make disciples” (Matt 28:19) was revolutionizing to my understanding of evangelism. After reading that book for the first time, I can remember thinking, “If only this book were longer!” You can imagine how excited I was, then, to learn that Coleman was going to be publishing a follow up to his bestseller that traces the theology behind the book.

The Heart of the Gospel reads like a scaled-down systematic theology that shows how the Gospel is the warp and woof of all evangelical theological study. Coleman says, “Cut through evangelical theology anywhere, I believe, and it will bleed the Gospel” (10). As he moves through the various aspects of systematic theology—theology proper, bibliology, eschatology, to name just a few—Coleman connects each doctrine to the Gospel and shows how it affects the pursuit of evangelism.

There are many strong points in this book and very few weaknesses. I could easily list several things I liked, but for the sake of space let me confine my comments to just three aspects. First, Dr. Coleman models how to interact with differing viewpoints in a way that is loving and honest. Secondly, he has a unique ability to connect each and every doctrine of Scripture to the Gospel and show how it applies to evangelism. Thirdly, Coleman is passionate about the biblical Gospel and seeks to be as accurate in his understanding of it as possible. I will expand upon each of these points in what follows.

Despite Dr. Coleman’s Wesleyan/Arminian approach to this subject, what he brings to the table is profitable for Christians of all theological persuasions. His coverage of the doctrines of systematic theology are thorough but to the point. When he discusses the various ways theological doctrines have been understood throughout church history, Coleman is always fair and accurate in his presentation. For example, in his chapter on the death of Christ, Coleman briefly mentions the debate between Calvinists and Arminians regarding whether Jesus died for all people without exception (Unlimited Atonement) or whether His death was specifically intended only for the elect (Limited Atonement). Although he makes it clear that he sides with the former position, he nevertheless graciously points out areas of agreement between the two sides and accurately notes that neither position—when properly understood—negatively affects one’s understanding of evangelism. He explains, “Whether Arminian or Reformed, the Gospel must be received by faith for the atonement of Christ to be efficacious…So in either system of thought, the Gospel is freely offered to every person, and whosoever will may come to Christ. Only those who respond to the invitation will be saved, and in that response their election is known, whether Arminian or Calvinist. Without evangelism neither system of theology has any practical value” (109).

As one who holds to Limited Atonement, I find it extremely helpful that Coleman has the honesty to admit that biblical Calvinism in no way undermines evangelism. Especially in a day when so many false statements about Calvinism are made, Coleman seeks to promote unity and charity by accurately describing a viewpoint he disagrees with. I pray that Coleman’s method of theological engagement will be practiced by all of God’s people.

A second area that Coleman excels at is in his unique ability to see all of systematic theology with Gospel colored lenses. I was amazed at the ways in which he connected all of the doctrines of Scripture to evangelism. Even doctrines like angelogy and eschatology are placed in the context of the Gospel. One example that stands out is Coleman’s discussion of the Church’s observance of the sacraments—Baptism and the Lord’s Supper.

After outlining the various interpretations of these sacred ordinances that have been proposed throughout church history, Coleman gets very practical: “While the sacraments are intended for believers, the performance of them offers real opportunities for evangelism. Preparing people for baptism presents a natural occasion to explain the Gospel…At the time of the baptism, after the candidates give their testimony, the officiating minister can also invite any other person to come to Jesus. Probably the greatest opening for presenting the claims of Christ comes at the Lord’s Supper. When its meaning is clarified by the celebrant, the invitation is extended” (218).

Many similar statements could be cited. Coleman clearly is a man dedicated to obeying the Great Commission. He sees all of life—including the study of theology—under the guise of evangelism. What an example he is to all who read this book to live Gospel-centered.

What I appreciated most about Coleman’s book was its unwavering commitment to proclaiming an accurate Gospel. Clearly aware of the superficial and shallow evangelistic strategies all around him, Coleman seeks to recover the fullness of the message of salvation. While he does give detailed attention to each aspect of the Gospel, I want to highlight Dr. Coleman’s presentation of both the demands and results of the Gospel message. It is here, in my opinion, that The Heart of the Gospel is most helpful.

Three specific elements caught my eye in this section of Coleman’s book, each of which is often misconstrued by evangelists and teachers. The first step in inviting people to salvation is the bold proclamation of the Lordship of Christ. Dr. Coleman rightly says, “Bowing before God is the first requirement for salvation...Recognizing God’s rightful claim on our lives, thus, becomes our initial step toward redemption” (25). He later clarifies, “Since Christ is not divided, to receive him as Savior is to surrender to him as Lord. I see no biblical reason to separate the two, as if we could have one part of Jesus without the other” (284, note 17).

A second component of the biblical Gospel that must be stressed is the necessity of repentance. Coleman refuses to minimize this important term by reducing its meaning to a casual change of mind that leaves one’s life unaffected. Rather, repentance, at its core, implies a radical change of life. He correctly says, “…true repentance results in a lasting change. Persons who have started to follow Christ do not want to look back. Elements of the initial act of repentance—conviction, brokenness, confession, and restitution—characterize this ongoing state of penitence” (158).

When discussing the response of faith, Coleman does not simply allow a lexicon to shape his understanding of this term but turns to the biblical text itself for guidance. He first points out that faith, in its essence, is trust in the person and work of Christ. In his words, “Faith looks to Jesus Christ alone for salvation—he is the object of faith that saves…It rests on the conviction, full of joyful trust, that Jesus is the Messiah, the divinely appointed Author of eternal salvation in the kingdom of God, affirming the historic events of his life, death, and resurrection. Jesus has done it all. We contribute nothing to our salvation. Even our faith is a gift of God (Eph. 2:8-9)” (161-2).

But he does not stop here. Coleman accurately notes that the Bible also teaches that faith is by its nature a persevering faith that always and inevitably leads to good works. Here is how he puts it: “Living what we believe will be manifest in our deeds. The call of Christ is to follow him, which means to keep going wherever he leads and to do whatever he asks. Once committed, an obedient disciple has no desire to turn back (e.g., Luke 9:62). It is faith all the way, ‘from faith to faith, as it is written, ‘The righteous shall live by faith’ (Rom. 1:17; cf. Heb. 4:2)” (167). Coleman does not make distinctions where the Bible does not. True faith inevitably results in true discipleship; indeed, the call to faith is the call to discipleship.

Much more could be said in praise of Coleman’s work. Theologically, he rightly notes that justification inevitably and inseparably leads to sanctification (178, 286 note 11), the doctrines of assurance and eternal security should not be overemphasized so as to exclude the necessity of perseverance (197-210), and the purpose and end of all evangelism is ultimately to give glory to God (266-7). Practically, Coleman’s book is packed with illustrations, quotes, and stories that clarify, encourage, and ignite passion for evangelism.

Although I could spend some time responding to the Wesleyan/Arminian perspective advocated in this book, the subtle and gentle nature of Coleman’s approach makes such a response unnecessary. Besides, as I noted above, the strengths of this book far outweigh the weaknesses. Such being the case, I am happy to recommend this book and pray that it has a great impact upon the Church of the Lord Jesus Christ.