Much of modern evangelism functions on the assumption that all human beings have inherent ability to come to Christ by faith. They claim all humans have faith and they use it every day. They exercise faith when they sit down on a chair believing it will hold their weight. They exercise faith in friends and family to do what they promise. They exercise faith in government to protect their rights. They exercise faith in many of the things they do every day. Therefore, they assume they are also equally capable of coming to Christ by faith. They argue, why else preach the gospel unless it is assumed that man has ability to respond to it? These are persuasive arguments.
However, natural faith is only possible where there is willingness to exercise faith in such things. It is equally true that people choose not to exercise faith in many things every day. Many do not choose to place their trust in government, politicians or in certain other people and things simply because they are not willing to do so.
Willingness is always determined by how a person thinks or how a person feels toward a certain person or thing. If we don’t like someone or something, or have reason to be suspicious of someone or something, we will never be inclined to place our trust in that something or someone until our mind and/or feelings are positively disposed toward that someone or something. Therefore, this inability to trust is due to the inward disposition of thought and feelings toward someone or something.
The position of natural faith assumes that nothing affects the natural inclination of fallen men toward God, and therefore fallen man has no dispositional problems with God which would prevent willing trust in the gospel or God. However, if the fallen nature is naturally disposed against God, then that would prevent willingness to trust or submit to either God or the gospel.
There is sufficient Biblical evidence to demonstrate that fallen man is naturally disposed against God (Jn. 3:19-20; Rom. 8:7; 1 Cor. 2:14) The emotional (Jn. 3:19-20) and intellectual (Rom. 8:7; 1 Cor. 2:14) dispositions of fallen man are in opposition to God, so that he will not come to Christ by faith (Jn. 6:40). Indeed, the Scriptures demand that this internal opposition to God is irreversible by man but can only be changed by a supernatural work of God (Jn. 6:29).
This must be the case with all fallen men or why else would Christ say, “No man can come to me” (Jn. 6:44)? Christ did not say “some” men cannot come to me, but “no man” can. That is at minimal, an assertion of universal unwillingness to come to Christ. It is this unwillingness that is the root of man’s inability to come to Christ. He said no man “can.” The Greek term translated “can” is dunamis or the common Greek term translated “power” or ability. Jesus is saying in the clearest possible language that “no man IS ABLE to come to me.” If that were not true, then why would the exception clause immediately follow - “except the Father draw him”? This exception clause demands that only a supernatural work of God can change that natural inability to come to Christ by faith. Therefore, this proves that natural faith is not sufficient for men to come to Christ or else there would be no exception clause at all.
Furthermore, in response to, why preach the gospel if men were not inherently able to come to Christ by faith, it may be equally argued that the gospel may be the chosen means (2 Thes. 2:13) through which God may choose to empower (1 Thes. 1:4-5) in order to change that inward disposition against God to a willingness to come to Christ by faith and that is why we are to preach the gospel. - Mark W. Fenison, This is the Work of God, Introduction
However, natural faith is only possible where there is willingness to exercise faith in such things. It is equally true that people choose not to exercise faith in many things every day. Many do not choose to place their trust in government, politicians or in certain other people and things simply because they are not willing to do so.
Willingness is always determined by how a person thinks or how a person feels toward a certain person or thing. If we don’t like someone or something, or have reason to be suspicious of someone or something, we will never be inclined to place our trust in that something or someone until our mind and/or feelings are positively disposed toward that someone or something. Therefore, this inability to trust is due to the inward disposition of thought and feelings toward someone or something.
The position of natural faith assumes that nothing affects the natural inclination of fallen men toward God, and therefore fallen man has no dispositional problems with God which would prevent willing trust in the gospel or God. However, if the fallen nature is naturally disposed against God, then that would prevent willingness to trust or submit to either God or the gospel.
There is sufficient Biblical evidence to demonstrate that fallen man is naturally disposed against God (Jn. 3:19-20; Rom. 8:7; 1 Cor. 2:14) The emotional (Jn. 3:19-20) and intellectual (Rom. 8:7; 1 Cor. 2:14) dispositions of fallen man are in opposition to God, so that he will not come to Christ by faith (Jn. 6:40). Indeed, the Scriptures demand that this internal opposition to God is irreversible by man but can only be changed by a supernatural work of God (Jn. 6:29).
This must be the case with all fallen men or why else would Christ say, “No man can come to me” (Jn. 6:44)? Christ did not say “some” men cannot come to me, but “no man” can. That is at minimal, an assertion of universal unwillingness to come to Christ. It is this unwillingness that is the root of man’s inability to come to Christ. He said no man “can.” The Greek term translated “can” is dunamis or the common Greek term translated “power” or ability. Jesus is saying in the clearest possible language that “no man IS ABLE to come to me.” If that were not true, then why would the exception clause immediately follow - “except the Father draw him”? This exception clause demands that only a supernatural work of God can change that natural inability to come to Christ by faith. Therefore, this proves that natural faith is not sufficient for men to come to Christ or else there would be no exception clause at all.
Furthermore, in response to, why preach the gospel if men were not inherently able to come to Christ by faith, it may be equally argued that the gospel may be the chosen means (2 Thes. 2:13) through which God may choose to empower (1 Thes. 1:4-5) in order to change that inward disposition against God to a willingness to come to Christ by faith and that is why we are to preach the gospel. - Mark W. Fenison, This is the Work of God, Introduction
