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In many modern histories of Christian missions, the Protestant Reformation of the sixteenth century is depicted as a movement lacking missionary zeal. it has virtually become a given that the Reformation was not oriented to the church's missionary task. in to win our neighbors for Christ, Wes Bredenhof answers these charges, proving that it is a mistake to say the Reformation and the confessional documents it produced have nothing to say about missions. the author demonstrates that the three forms of Unity the Belgic Confession, the Heidelberg Catechism, and the Canons of Dort properly understood, have much to offer the study of missions. more importantly, they encourage us to care about a world lost in unbelief, making us more mission oriented and outward looking.
- Sales Rank: #2889884 in Books
- Brand: Reformation Heritage Books
- Published on: 2015-02-01
- Original language: English
- Number of items: 1
- Dimensions: 6.80" h x .50" w x 4.50" l, .55 pounds
- Binding: Paperback
- 104 pages
Review
To Win Our Neighbors for Christ is a helpful tool for every Reformed Christian seeking to understand and use our confessions in a missional way. It gives the historical background for each of the three forms of Unity and shows that the original intent of our confessions was indeed to reach the lost with the good news of the gospel. It also shows how we as a church need to have that same desire to clearly articulate these truths to our own generation of souls today. --Richard Bout, missions coordinator, United Reformed Churches in North America (URCNA)
Full disclosure: Dr. Wes Bredenhof is my family's enthusiastic pastor, through whom we are fed with pure gospel preaching. His heart pulses with true love for the biblical, Reformed faith and with a deep desire to reach the lost. In this book he shows us that these two things belong together indeed, that the Reformed confessions themselves encourage mission. I pray that many more believers would see the intricate interconnections of these two pulses, and I'm sure that this book will help them. --Dr. Theodore Van Raalte, professor of ecclesiology, Canadian Reformed Theological Seminary
From the Inside Flap
In many modern histories of Christian missions, the Protestant Reformation of the sixteenth century is depicted as a movement lacking missionary zeal. it has virtually become a given that the Reformation was not oriented to the church's missionary task. in to win our neighbors for Christ, Wes Bredenhof answers these charges, proving that it is a mistake to say the Reformation and the confessional documents it produced have nothing to say about missions. the author demonstrates that the three forms of Unity the Belgic Confession, the Heidelberg Catechism, and the Canons of Dort properly understood, have much to off er the study of missions. more importantly, they encourage us to care about a world lost in unbelief, making us more mission oriented and outward looking.
About the Author
Wes Bredenhof is pastor of Providence Canadian Reformed Church in Hamilton, Ontario, and former missionary among the First Nations in north-central British Columbia.
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Needed Prodding for Reformed Churches
By Ryan Mcgraw
The Protestant Reformation is often accused of lacking missionary zeal (ix). Such accusations often reflect modern views of what constitutes evangelism and missions more than the content of historic Reformed confessions. Bredenhof argues that the Belgic Confession, the Heidelberg Catechism, and (to some degree) the Canons of Dort are missionary documents that should make our churches more missions-minded. While the author overstates his case somewhat about the missionary aim of these documents, he shows admirably that the Reformed theology summarized in these standards should promote evangelistic zeal in our churches.
This study grew out of an earlier work by the author on the Belgic Confession regarding missions. This present volume summarizes his finding from the Belgic Confession and adds his treatment of the Canons of Dort and the Heidelberg Catechism. Bredenhof makes “no strict distinction” between missions and evangelism in this work (xiii). This effectively broadens the horizons of the subject. However, the author may broaden the meaning of “missions” too much by implying that any desire to see others come to Christ expresses a missionary thrust. He noted that part of the evangelistic thrust of the Belgic Confession was directed towards those previously under Roman Catholic teaching (8-9). It seems to this reviewer that most Protestant confessions, like the Belgic Confession, that contrasted themselves with Roman Catholicism, were apologetic rather than directly evangelistic. While Bredenhof anticipates this objection to his thesis, he does not adequately acknowledge that the evangelistic aim of confessions is indirect rather than direct. Authors such as Calvin did not so much expect to “win” (20) Catholic opponents to Christ as much as to stop their mouths.
This point applies equally to his treatment of the Heidelberg Catechism. Intending the catechism for the instruction of youth (37) does not entail that the catechism is a missionary document that looks outside of the church rather than merely within the church. The Heidelberg Catechism is more positive in tone than a mere apologetic for the Christian faith, but it still falls short of seeking “to win our neighbors for Christ” (50). The value of Bredenhof’s treatment lies primary in the fact that the theology of this catechism should produce missionary zeal. He makes the vital point as well that we must communicate the gospel to the world both by word and by deed (48-51). He rightly challenges Reformed churches that are contented with transfers of membership rather than with fresh conversions (57-58).
The author’s conclusion that the Canons of Dort provide the theological foundation for missions rather the being a missionary document (76) applies equally to all Reformed confessions, including the Belgic Confession and Heidelberg Catechism. He admits that Dort is the least likely candidate for being considered as a missionary document and that no one on record has argued that it is such (68-69). However, he argues even here that since the Lord used the Canons to convert some people, then we should consider it a missionary document in some sense (71). Bredenhof rightly teaches that Reformed theology should produce missionary zeal. However, this is not the same thing as saying that Reformed confessions are missionary documents. This seems to give too much ground to contemporary assumptions about missions, which tend to make missions the foundation of theology rather than theology the foundation of missions.
Reformed theology is well-suited to make zealous missionaries and evangelists. In this reviewer’s opinion, the best way to use confessional documents evangelistically is to know them so well that they provide structure to how we present Christ and his gospel. Catechisms in particular help order our thinking and use of texts and topics even when we do not cite them directly. It is vital for us to reconnect our theology to our practices. Bredenhof does this rightly in a way that should revitalize missions. His charge to the church is fresh, necessary, and welcome.
Ryan M. McGraw
Greenville Presbyterian Theological Seminary
(This review appears in Mid-America Journal of Theology)
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