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A Practical Apologetic for Altar Calls
By Bradly T. Trask
Certainly some ministers and denominations are hesitant about, perhaps even antagonistic toward, altar calls in this postmodern era. Degrees of opposition to altar calls vary, as do the arguments. Some of the most common arguments against them are (1) individuals responding to an altar call could mistakenly rely on works versus God; (2) ministers who give altar calls might use confusing or dishonest appeals; (3) people who go forward might be responding purely on emotion and not have a complete understanding of what they are doing; and (4) asking individuals to respond publicly will not work in the postmodern era because of its confrontational nature. I will not disagree with the arguments that arise; however, it is my opinion that when the logos has been preached with the specific telos that was intended to touch the pathos of the hearer, the opportunity for response cannot be dismissed so easily. When a changed life emerges from an altar and is juxtaposed with the rationale for not stressing immediate response, the outcome of a changed life seems to outweigh the perceived negative consequences. Included below is a rationale for Pentecostal pastors who incorporate altar calls in their churches:
1. Altar calls afford individuals the opportunity to accept Christ as Savior. Those who respond to a public altar invitation for salvation have a chronological point of reference in their lives, not only for the present but for the future as well.
2. Altar calls are an opportunity for individuals to rededicate their lives to Christ. Those who have backslidden or lack intimacy in their relationship with Christ are afforded the opportunity to recommit and experience firsthand the rejuvenation that comes through obeying the Holy Spirit’s prompting and living wholeheartedly for Christ.
3. Altar calls are a vehicle to help the believer live a consecrated life. Amidst the complexities of life many believers, through poor decisions or thoughtless disobedience, find themselves in places they never intended to be. Believers gain cleansing and right standing with God through altar experiences.
4. Altar calls are an excellent method of assisting individuals who are contemplating full-time Christian service. God is continually calling men and women into service for His glory. Altar experiences allow time alone with God where His voice can be clearly heard and His will cemented in the hearts and minds of people of all ages.
5. Altar calls afford the opportunity for people to seek the baptism of the Holy Spirit. A term not used in many circles is still relevant today: “tarry.” In the twenty-first century this term is seemingly in direct opposition to the manner in which most people lead their lives. The altar call reinforces the need to wait upon the Holy Spirit and promotes an openness to all that has been promised to the believer.
6. Altar calls afford individuals the opportunity to simply respond to the ministry of the Word of God. Simply stated, when individuals read or hear the Word of God, it also reads them. Therefore, as God’s messenger presents the Word, individuals will be challenged to respond. In some cases personal edification will occur, in others conviction. Regardless of the type of work being done in the believer’s life as the Word of God goes forward, personal time at an altar solidifies it.
7. Altar invitations also afford people the opportunity to bear one another’s burdens. Life continually presents challenges; no one is exempt. Therefore, as people respond to altar invitations and interact with those having similar difficulties in life, there is an opportunity for edification, building up one another.
8. Altar invitations provide a time for personal communion with God. Quiet time of any type seems elusive for many people in the twenty-first century. The altar call allows a time where pressures related to family, work, finances, and health can be placed on hold and direct dialogue with God can occur uninterrupted. In this way we promote the importance of hearing God’s quiet voice.
9. The altar has always been a place of presentation. In the Old Testament, it is the place to present an animal whose life would be taken and then sacrificed to the Lord. The New Testament calls for the people of God to willingly submit themselves as living sacrifices (Romans 12:1). The altar invitation affords the opportunity to continually state, “Here I am Lord; not my will but Yours be done.”
10. Altar calls promote duplication, discipleship, and maturation within a church. As a pastor and leadership team focus on saving souls and commit to spreading the Word of God, they will influence their congregation. Over the course of time the congregation will partner together and, like leadership, become dedicated to duplication, discipleship, and maturation.
When all the arguments supporting the use of the altar call are taken collectively, there still may be some who remain unconvinced of the need for it. Yet there is one primary reason that should be given as a defense for its continued incorporation into the Pentecostal church service by the Spirit-filled preacher: It works. Finney is said to have responded to his critics, “The results justify my methods.”1
Conclusion
So the question arises, who is really at work in this matter of persuasion—God or people? In Acts 26 we see that the apostle Paul endeavored to persuade King Agrippa to become a believer. The king’s retort to Paul’s proclamation was, “‘Do you think that in such a short time you can persuade me to be a Christian?’” (v. 28). As far as we know, the king never accepted Paul’s message about Christ. Some might ask, “Why was King Agrippa not persuaded by the words of Paul?” And some might respond that perhaps Paul needed a greater anointing upon his ministry that day. Still others might claim that King Agrippa’s spirit was hard toward the things of God, and his stubbornness prohibited him from being persuaded. Essentially, it is impossible to answer any of these questions. The only response we have as Pentecostal preachers is to believe that God is sovereign, and regardless of the response to our ministry, we will continue to present the gospel of Christ.
We must accept the “whys” associated with our message and intentionally focus on the urgency and act accordingly. With persuasion, as in medical remedy, there is a pattern of cause and effect, which God seems to use to achieve His purposes. As Pentecostal persuaders, it behooves us to learn these principles so that we’ll be cooperating with the Holy Spirit rather than working against Him.2
A distinguished preacher of the nineteenth century approached the English stage actor William Charles Macready and said, “I wish you to explain to me something.” Macready said, “Well, what is it? I don’t know that I can explain anything to a preacher.” The preacher asked, “What is the reason for the difference between you and me? You are appearing before crowds night after night with fiction, and the crowds are present wherever you go. I am preaching the essential and unchangeable truth of God’s Word, and I am not getting any crowd at all.” Macready responded, “The answer is quite simple. I can tell you the difference between us. I present fiction as though it were truth; you present truth as though it were fiction.” May we examine our presentation of the truth so that it comes across with the strategies, integrity, and power borne of the Holy Spirit, for the battle for the hearts and minds of the twenty-first century will be won through the avenue of persuasive Pentecostal preaching.
Bradley T. Trask, senior pastor, Brighton Assembly of God, Brighton, Michigan
Adapted from Foundations for Pentecostal Preaching (GPH: Springfield, Mo.). Used with permission.
NOTES
1. Douglas Frank, Less Than Conquerors (Grand Rapids: Zondervan Publishing House, 1986), 23.
2. Griffin, Mind Changers, 11.
