‘If you dream it, you can achieve it’ has at large become the nation’s motto replacing ‘one nation under God.’ The uniting principles underlying American national identity has been reduced to mere individualism. Corporatism and consumerism have infiltrated every aspect of American lives, including churches. Churches newly model their fellowship and worship halls after the latest decorative and technological trends, and they are sure to employ their feng shui abilities in the color schemes. From the smallest detail, such as the way the bathrooms are decorated, to the greatest of all messages, the gospel of Jesus Christ, churches duplicate worldly methods. It is a growing trend to have pastors more interested in populating the church building rather than filling the people with the grace and knowledge of the Lord Jesus Christ. Furthermore, the title “pastor,” in many churches, is now “life coach.” Professing Christians are hesitant to offend and they will not dare say Jesus is the only means by which one can have peace with God. Unfortunately, this anti-biblical mentality has overflowed into the call to repentance and faith in Jesus Christ. Instead of mandating people turn from a lifestyle of wickedness and turn toward Christ, churches use psychological techniques common to those utilized in corporate America, to ensure people accept Jesus without describing the full requirements of a transformed life. In addition to these techniques, Charles Finney popularized the altar call that replaced the call to repentance and faith. Conversion comes in the context of altar calls, along side of mood music, a mellow voice, and superstition. Due to these phenomena, there are thousands, and possibly millions, of people that believe themselves saved because they decided at one time, Jesus sounded good during an altar call. As a result of these dogmas, evangelicalism is in a terrible state. Thus, in this paper, a remedy will be proposed to terminate the walking dead (Eph 2:1) present in church buildings and consequently return evangelicalism to its biblical state by avoiding decisional regeneration through ensuring a proper gospel call by employing the doctrines of grace.

As popular trends infiltrate the church, faith is no longer viewed as a gift received from God, but a product. Supposed faith in Jesus, mixed with consumerism, is a hot commodity anyone believes they can obtain by simply praying a prayer. The sincerity of the prayer and the date one writes in a Bible dictates the power of God unto salvation. This means of grace is not God’s sovereign plan to save sinners but a pragmatic choice an individual makes comparative to buying one vehicle over another. Grace—unmerited favor, as instituted by the gospel—is no longer grace; it is a consumer-driven design used to interest sinners and fill church buildings. As the church adopts this fortune 500 marketing plan, Scripture has little or no worth, and the only passages of Scripture used during Sunday services are those thought to make one have a better life, improve health, increase success, and develop better relationships. This, many believe, is a way to keep people interested and continuing to come to church. John MacArthur notes:

The church is in competition against the world. And the world is very good at capturing people’s attention and affections. The church, on the other hand, tends to be very poor at ‘selling’ its product. Evangelism should therefore be viewed as a marketing challenge, and the church should market the gospel the way all modern businesses sell their products. 1

1 John MacArthur, Ashamed of the Gospel: When the Church Becomes Like the Word (Wheaton, IL: Crossway Books, 1993), 23.

As a result of the consumer mentality adopted by evangelicalism, the focus has shifted from Christ, as Redeemer, to man as savior. Ultimately, this displays evangelicalism’s self-centeredness, depraved heart, and ease in ability to return to the anti-biblical before Christ (B.C.) days. Paul fought this temptation constantly as he wrote to the churches at Corinth and Galatia. The primitive idea of returning to one’s former ways are not only seen in the churches at Galatia and Corinth, but also in the great exodus from Egypt. And just like the Israelites in the wilderness, evangelicalism finds itself back in the wilderness wandering as if God has not provided a pillar of fire by night and a cloud by day in His word. Nonetheless, as the church continues to become secularized, the distinction between the world and evangelicalism will tighten until there is ultimately no distinction between the two. The Cambridge Declaration and the Alliance of Confessing Evangelicals records:

As evangelical faith has become secularized, its interests have been blurred with those of the culture. The result is a loss of absolute values, permissive individualism, and a substitution of wholeness for holiness, recovery for repentance, intuition for truth, feeling for belief, chance for providence, and immediate gratification for enduring hope. Christ and his cross have moved from the center of our vision. 2

The visible church’s vision is far removed from that of Christ, and it begs the question, “Are those who fill and lead the church truly saved?”

One who follows Jesus Christ is required to deny himself (Mark 8:34). Denial is something that is contrary to human nature and demands continued attention. But ultimately, the only way one is enabled to deny himself is to receive new birth from above (John 3:3). This concrete fact of regeneration, however, is not something that is conveyed from the pulpit in many churches. Regeneration is a necessity of salvation, but is not taught. Instead, one is pronounced saved when one approaches an altar, shows a sign of emotion, and asks Jesus into his or her heart. This method of salvation is an unbiblical approach that promotes a false sense of security in Christ and produces a body of people that believe themselves Christian when in fact they may not be. Recall the words of Jesus in Matthew 7:21-23 when he said:

Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast our demons in your name, and do many mighty works in your name?’ And then I will declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’

The false teachers of the day believed themselves saved because of their works, all-the-while performing lawless deeds. The means of grace was cheapened to a work, and it is safe to assume that they believed their works would outweigh their lawless deeds. The same mentality is present today. Churches are filled with those whom have received a cheap grace by walking forward in an altar call believing this work would produce salvation. Denial, sacrifice, and persecution are never fully explained to the person professing Christ, and when presented with the truth of the gospel, anger is often a common retort because this is not the gospel they are familiar with. And if worse comes to worst, they depart from the faith, proving they were never of the faith.

2 James Boice and Philip Ryken, The Doctrines of Grace: Rediscovering the Evangelical Gospel (Illinois: Crossway Books, 2002), 22.

Similarly, Arminiain theology, developed by Jacob Arminius, promotes a works-righteousness mentality that overrides sound doctrine in evangelicalism. Unfortunately, the majority of churches in America subscribe to this view of doctrine. Arminian theology, in contrast to the five points of Calvinism, presents five articles of doctrine in relation to salvation. Summarized, the first articles states that God, before the foundation of the world, has determined to save in Christ and for Christ’s sake, those who, through the grace of the Holy Ghost, shall believe in Jesus. Article two states that Jesus died for every man, so that he has obtained redemption and forgiveness of sins; “yet no one actually enjoys this forgiveness of sins except the believer. 3 Article three states that a person must be born again of God in Christ in order to be renewed in spirit and understanding, so as to rightly think and will what is truly good. 3 Article four states that God’s specific grace is resistible. 3 And lastly, article five states that while Christians are capable of striving against sin, the flesh, and Satan, it is uncertain as to whether or not one can lose salvation. 4 The five articles of Arminianism can be classified into the following categories: human ability, conditional election, indefinite atonement, resistible grace, and defectible grace.

Subscribing to Arminian theology places the weight of salvation on the Christian’s shoulders. Due to this view of the sovereignty of God and salvation, salvation does not depend on God, but on the cunning ability of the orator to persuade the hearer to make a profession in Christ. Typically, at the end of church services, mood music accompanies a soft voice in the hope of producing an emotional drive in an individual to overcome his or her fears of being in front of people and walk to the front of the church. If no one, however, walks to the front of the church, and there are unbelievers presumed to be in attendance, the orator has nothing left to believe but that his, or in many cases her, message was not convincing enough; otherwise, there should be people at the altar. As Arminian doctrine penetrates evangelicalism, the message of the gospel shifts from Christ, his holiness and redemptive work, to man and his felt needs. John MacArthur notes, “[I]t seems  people’s emotional ‘felt needs’ are taken more seriously than the real but unfelt spiritual deficiencies Scripture addresses….The real problem—the root of all such troubles—is human depravity, an issue that is carefully skirted (though seldom overtly denied) in the teaching of the typical user-friendly church.” 5

Not only does Arminian doctrine fail to address such deficiencies as human depravity, but if taken to its logical conclusion, hell is filled with multitudes of people not because the Savior did not atone for their sins, but because the preacher did not generate enough emotion in the hearer to make a decision for Christ. Decision-driven salvation is only the start of false doctrine and a guilt-induced, Mosaic Law-driven Christianity. If a person comes to Christ because of an intellectual decision, which is consequently a work, the person must stay in Christ as a result of a continued work. Correspondingly, the Christian must get others to perform that same work (an intellectual decision) in order to come to Christ. They too must continue these works in order to maintain their faith. And as the fifth article of Arminian doctrine is summarized, “Eternal life is not secure when a sinner comes to Christ, but depends on the Christian’s faithfulness to Christ until death.” 6

Arminian evangelism produces seeker sensitive churches. When the focus is removed from Jesus and the Scriptures to humanity and its problems, methods are developed to get people into the church. The focus of sin, righteousness, judgment, the holiness of God, and his sovereignty are no longer the points of interest, but fall prey to concepts that are often times unbiblical. The preacher is no longer concerned with showing the people the depths of their depravity, which will drive many away, but he is concerned with demonstrating how reading the Bible can fix their problems. And while the Bible has many answers to fixing temporal problems, there is a problem that has far greater gravity and that’s ones plight before a holy and righteous God. But these things, however, only offend, and so along with these topics also out the window go particular atonement, election, irresistible grace, and several other doctrines. In Arminian denominations, Christ is not the center and the focus, and therefore evangelism becomes nothing more than a pep rally filled with schemes and ploys to get people into the church building and keep them there. People’s true issues are never diagnosed (their sin), and consequently the church building is filled with unregenerate people. These are the evangelistic methods employed by the seeker sensitive movement.

3 James Boice and Philip Ryken, The Doctrines of Grace: Rediscovering the Evangelical Gospel (Illinois: Crossway Books, 2002), 25.

4 Ibid., 26.

5 John MacArthur, Ashamed of the Gospel: When the Church Becomes Like the Word (Wheaton, IL: Crossway Books, 1993), 48.

6 James Boice and Philip Ryken, The Doctrines of Grace: Rediscovering the Evangelical Gospel (Illinois: Crossway Books, 2002), 28.

Moreover, Arminiam theology has caused severe damage to the church, but thankfully it is not unrecoverable; for nothing is impossible with God.

Still, there may be some hope for Christians who commit themselves to establishing theologically rigorous, biblically literate, culturally engaged, and evangelistically active churches. For this hope to be realized, however, evangelical churches must recognize that maintaining spiritual vitality requires Christians to worship the God of grace, believe the gospel of grace, and confess the doctrines of grace. 7

That is the only hope evangelicalism has of regaining true worship of God, evangelism, and commitment to Christ. Grace can no longer be cheap and salvation cannot be decision-driven, but preached as the miraculous work of God Almighty. While the solution to such a drastic change in evangelicalism is not as simple as writing a book or making several phone calls, the hope for change ultimately and most crucially lies in the movement of God the Holy Spirit.  It is with this hope, books can be written, phone calls made, and seminaries changed to reflect the biblical doctrines of grace.

The doctrines of grace, also summarized by the acronym T.U.L.I.P., are acknowledged in reformed traditions. Each letter represents a different doctrine, namely total depravity, unconditional election, limited atonement, irresistible grace, and perseverance of the saints. While not developed by John Calvin, it is accredited to him most often because he taught these truths during the reformation. T.U.L.I.P. was developed not simply as a result of Calvin’s teaching, but in response to the five points developed by those who followed Arminius. It was in 1610 that Arminius’ students developed five articles that briefly summarized Arminius’ understanding of salvation. 8 Due to this drastic misrepresentation of the grace of God in salvation, more than fifty years after John Calvin’s death, T.U.L.I.P. was constructed.
Surveyed briefly, total depravity represents the nature of human beings and consequently, their restrictions. Michael Horton writes:

Depravity is natural in the sense that it is universally inherited, nor in the sense that it is inherent in human nature as created; human beings retain the natural ability to contemplate God in his works because the image of God has not been completely lost, yet the moral ability to render gratitude, true worship and obedience to God is entirely surrendered to the bondage of sin. 9

Depravity does not mean one is as bad as he or she can be, yet it signifies that humanity is corrupt in nature, and consequently completely unable to come to God merely by their own effort. Jesus said, “No one can come to me unless the Father who sent me draws him” (Jn 6:44 ESV).

The second letter in T.U.L.I.P. represents unconditional election. This is also called predestination. Unconditional election, or predestination, states that God, before the world was created, elected (chose) some to be saved. The selection of those whom would receive salvation had nothing to do with God’s foreknowledge of an individual’s deeds or decisions, but his choosing was based on a criterion unspecified in the Bible. The Westminster Confession states:

Those of mankind that are predestinated unto life, God, before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret counsel and good pleasure of his will, hath chosen, in Christ, unto everlasting glory, out of his mere free grace and love, without any foresight of faith, or good works, or perseverance in either of them, or any other thing in the creature, as conditions, or causes moving him thereunto; and all to the praise of his glorious grace. 10

7 James Boice and Philip Ryken, The Doctrines of Grace: Rediscovering the Evangelical Gospel (Illinois: Crossway Books, 2002), 66.

8 Ibid., 24-25.

9 Michael Horton and others, eds., A Theological Guide to Calvin’s Institutes: Essays and Analysis (New Jersey: P and R, 2008), 159.

10 S.W. Carruthers and others, eds., The Westminster Confession of Faith (Georgia: Great Commission Publications, 2005), 6-7.

Loraine Boettner continues:

By looking at the Scripture references in the Confession of Faith, we find that it is abundantly sustained in the Bible. If we admit the inspiration of the Bible; if we admit that the writings of the prophets and apostles were breathed by the Spirit of God…we must acknowledge Election, or Predestination, to be an established truth.” 11

One of the most controversial of all doctrines is described in the letter “L.” Limited atonement, or sometimes deemed particular or definite atonement, states that Jesus’ death was applied and intended for only the elect. In other words, Jesus died only for those whom the Father gave him before the foundation of the world. Recorded in such passages as Isaiah 53:8, Matthew 1:21, Luke 1:68, John 10:11, and John 13:1, this doctrine is still hotly debated today. It is often stated that Christians believe in four parts of T.U.L.I.P., but limited atonement is what is eliminated. What must be understood, however, is that the Lord’s atonement is limited in both the Arminian and Calvinistic points of view. Arminians limited its efficacy and Calvinist limit its intent. In regard to the Arminian’s view of the atonement, Charles Spurgeon said, “You say that Christ did not die so as infallibly to secure the salvation of anybody. We beg your pardon, when you say we limit Christ’s death; we say, ‘No, my dear sir, it is you that do it.’” 12 Despite the controversy, however, Jesus made it clear that he came to save his people from their sins (Matthew 1:21).
The power of God to draw all those whom he would save is deemed irresistible grace. Irresistible grace is closely associated with regeneration, in that when God opens an unregenerate person’s eyes, recognition of sin becomes apparent and the sinner is irresistibly drawn to the Savior, Jesus Christ. Irresistible grace also implies that once God calls a sinner to himself, the person will come. In the gospel accounts, Jesus called the twelve disciples and Paul. The result was that when Jesus called them, they came.

John Stott underscores the necessity for this sovereign power as he writes, ‘Blind eyes and hard hearts do not appreciate the gospel….[There must be] the internal operation of the Holy Spirit. It is only by His power that the Word can penetrate people’s mind, heart, conscience and will. 13

Perseverance of the saints is a doctrine that states that upon regeneration, repentance, and faith, a Christian will maintain salvation throughout his or her life. A person born of the Spirit of God will not depart from the faith because the Holy Spirit who indwells them will not depart. Furthermore, as Jesus clearly stated, “No one is able to snatch them out of the Father’s hand” (Jn 10:29 ESV). In light of today’s state of evangelicalism, however, perseverance of the saints has been greatly misunderstood. In its most basic form, people have misunderstood this doctrine because they have misunderstood salvation. If salvation is merely a decision to follow Jesus, then one can rightly understand how easy it is to lose one’s salvation, but if God instituted who would be saved and he elected them, one can clearly see how a Christian would persevere to the end. The London Baptist Confession of Faith 1689 states:

Those whom God hath accepted in the beloved, effectually called and sanctified by his Spirit, and given the precious faith of his elect unto, can neither totally nor finally fall from the state of grace, but shall certainly persevere therein to the end, and be eternally saved. 14

11 Loraine Boettner, The Reformed Doctrine of Predestination (Phillipsbug, NJ: Presbyterian and Reformed Publishing Company, 1932), 87.

12 James Boice and Philip Ryken, The Doctrines of Grace: Rediscovering the Evangelical Gospel (Illinois: Crossway Books, 2002), 117.

13 Steven Lawson, Foundations of Grace: A Long Line of Godly Men (Lake Murray, FL: Reformation Trust, 2006), 433.

14 Eds., The London Baptist Confession of Faith 1677/89 (Florida: Chapel Library), 22.

Total depravity, unconditional election, limited atonement, irresistible grace, and persevere of the saints constitute several doctrines that were thoroughly used by Jesus and the apostles not only as Jesus trained his disciples, but also during evangelism. One of the most recognizable places these doctrines are utilized is in John chapter three. When speaking to a lead Pharisee about entrance into the kingdom of God, Jesus told Nicodemus he must be “born again.” This reference to the doctrines of grace, specifically spiritual blindness or total depravity, was not only mentioned once, but three times during the same encounter.  In quoting A.W. Pink, Steven Lawson writes:

The word for ‘see’ in the Greek is eidon, which means ‘ to know or become acquainted with.’ The full force, then, of this first word of Christ to Nicodemus appears to be this: ‘Except a man be born again he cannot come to know the things of God…. How true it is that ‘the natural man receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned’ (1 Cor. 2:14), and in order to have spiritual discernment a man must be born again. Till then he is blind, unable to see the things of God. 15

The doctrines of grace were further utilized during an evangelism encounters in John chapter six. In verse twenty-two, Scripture states Jesus was in the midst of a crowd. Verses thirty-five and forty-seven demonstrate that this meeting was evangelistic in tone. John 6:35 states, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst.” John 6:47 states, “Truly, truly, I say to you, whoever believes has eternal life.” Both references occurred during the same interaction. In verses thirty-nine, fourty-four, and sixty-three, however, while Jesus was preaching the gospel, he was making references to the doctrines of grace, specifically the doctrine of election, inability, and regeneration. John chapter six is not the only place that clearly denotes the proclamation of the gospel incorporating the doctrines of grace. This method of proclaiming the gospel was also seen in John 8:34-47, John 10:1-30, John 12:32, and John 13:18, to mention several.

Proclaiming the doctrines of grace inherent within the gospel presentation was not only sufficient during Jesus and the apostle’s era, but is also sufficient today. Human depravity and utter sinfulness is necessarily involved in evangelism. Unless a sinner is convinced of his or her horrible state before God due to sin, the sinner has no reason to conceive of a need for a Savior. In other words, man must be convinced that in and of himself, he cannot and will not merit entrance into heaven. The biblical understanding of human depravity, however, is radically different from today’s understanding of the condition of man. Most today, and even sadly within contemporary Christian circles, believe people are basically good. It is this goodness, that is somehow inherited, that renders the sinner able to come to Christ on his or her own terms. The sinner is not incapable, nor unwilling to come to Christ, but ready at any time, and at his or her bidding to believe on the Lord Jesus Christ and become a Christian. This isn’t the teaching of Jesus that caused many of his disciples to turn away. On the contrary, Jesus taught, “No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day” (Jn 6:44 ESV). Moreover, Jesus taught that a person is either a slave to sin and of the devil or a slave to righteousness and a servant to him. When confronting the Pharisees, Jesus said, “You are of your father the devil, and your will is to do your father’s desires” (Jn 8:44 ESV).

Preaching the depravity of humanity demonstrates humanity’s inability to come to Christ at one’s bidding. There is a misunderstanding in Christendom, and in the secular world, that the choice of becoming a Christian belongs in the hands of the sinner. This attitude promotes Christianity as merely another option among the other world religions. What some fail to realize, however, is that due to their utter depravity, they are unable to become at Christian. In fact, due to their depravity and hatred toward God, they resist Christ. Everything within their nature opposes the Truth (Jesus). Ephesians 2:1 further clarified this by stating an unregenerate person is “dead in the trespasses and sin.” Yet, since Christianity has often been preached in such a fashion as to repeat a simple prayer and come to Jesus, the depravity of man has not been exposed, and sin has not been seen as exceedingly sinful. If a person’s sin and depravity were nothing more than a flaw, the wrath of God poured out upon Jesus for three hours was nothing more than a mere spanking. Humanity’s depravity is critical to preaching the gospel, not only in terms of their inability, but also in terms of their utter sinfulness.

15 Steven Lawson, Foundations of Grace: A Long Line of Godly Men (Lake Murray, FL: Reformation Trust, 2006), 273.

Preaching repentance and the doctrines of grace along side one another is advised because preaching repentance without regeneration can easily make salvation a work of man. Many Christians within certain denominations give credit to God for salvation, yet when asked how they were born again, they often reply, “I repented of my sins, trusted in the Savior, then I was born again.” This understanding of regeneration is contrary to sound biblical teaching. Understanding regeneration in this manner makes God’s act based on a personal choice made by the sinner. In this equation, man is sovereign. Yet Scripture teaches, “The wind blows where it wishes, and you hear the sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit” (Jn 3:8 ESV). Furthermore, by preaching repentance without emphasizing the work of Holy Spirit in opening a sinner’s eyes, the glory of God in salvation is not fully seen.  The majesty and magnificence of sovereign grace cannot be understood if a sinner believes he or she has some, although slight, part in his salvation. But if the gospel is preached with a particular focus on regeneration, as well as repentance, the gospel is properly preached albeit not neglecting humanity’s moral responsibility to repent and believe the gospel. It is at this point a sinner can truly say, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God” (Eph 2:8 ESV).

Lastly, the doctrines of grace should be utilized during evangelism because the apostolic era of signs, miracles, and wonders has ceased. Scripture teaches that during the apostolic era (e.g. Acts 2, Acts 10, etc.) that often times during the proclamation of the gospel, signs, miracles, and wonders accompanied the presentation. Signs, miracles, and wonders occurred to validate the apostolic ministry of the apostles and to validate the deity of Jesus. Thus, when the Holy Spirit was poured out on new converts, there was no question that salvation was of the Lord. The signs, miracles, and wonders were visible proof that God was with them. What requires noting is that although Jesus and the apostles had signs and miracles accompanying their evangelistic endeavors, they still preached the doctrines of grace. Thus, their words and the signs and miracles that accompanied and followed their gospel presentation demonstrated that salvation is of the Lord. But now Christians do not possess the gift to perform miracles, so the doctrines of grace should be emphasized that much more.

Although the evidence to preach the doctrines of grace are abundantly clear in Scripture, some still question its validity. Typically, when confronted with these glorious doctrines, some state, “Why evangelize if these doctrines are true?” The answer is so simple, yet entirely rejected. Jesus, Peter, Paul, and others throughout the New Testament taught this divine truth, and yet right along side it, they spoke of the need to evangelize. Next to Jesus of Nazareth, the greatest of all proponents of the doctrines of grace was the apostle Paul. Paul recorded, “So faith comes by hearing and hearing by the word of Christ” (Rom 10:17 ESV). Yet, one chapter prior to this argument, Paul spoke of God the Father electing some to be saved. How does this antinomy work together? J.I. Packer notes, “The principles that operates here is that rule of our duty and the measure of our responsibility is God’s revealed precept, and not His hidden will of event.” 19 In other words, our duty to share the gospel of Jesus Christ to a lost and dying world should not be inhibited by God’s secret decree of whom he elected, but in fact, it is these very doctrines that should compel us to evangelize.

19 J.I. Packer, Evangelism and the Sovereignty of God (Downers Grove, IL: Inter Varsity Press, 1961), 96.

Unfortunately, although the doctrines of grace are clearly woven throughout the pages of Scripture, many do not believe these doctrines. This raises the question, “Can the gospel be presented without inserting the doctrines of grace?” The straightforward answer is “Yes,” although many deficiencies, as previously noted, can result. However, when a Christian does not subscribe to these doctrines and he or she presents the gospel and the result is someone comes to saving faith in Jesus Christ, the doctrines are still true. Thankfully, the Father saves, often times, in spite of the Christian’s evangelistic methods. This does not give the Christian a way out of using these doctrines, however, because once the Christian recognizes these truths, he or she is accountable for this information.

Thus, it is clear that there is a necessity for the doctrines of grace in evangelism. As Boice’s and Ryken’s book title appropriately notes, evangelicalism must rediscover the evangelical gospel. The methods currently employed by most within evangelicalism are unbiblical at best. Churches are filled with people that are not saved, and the methods employed, as well as the professing Christians employing them, are to be blamed. There is only but one hope, and that is to return to the biblical gospel presented by Jesus and the apostles. Scripture is sufficient for “teaching, for reproof, for correction, and for training in righteousness, that the man of God may be competent, equipped for every good work” (2 Tm 3:16 ESV). It is the bidding of this paper (specifically the author of it), and those within the reformed tradition that evangelicalism return to its roots, and by doing so will return to seek the truth as it is found in Scripture. Scripture employs the doctrines of grace in evangelism, and thus Christians should too. This will terminate false doctrines that flood the church, such as Arminianism, and ensure the greatest possibility that those whom fill the church are truly born of the Spirit of God so that God received all the glory for their salvation.