For many, one of the most difficult paradoxes to comprehend is why a true Calvinist would practice evangelism. These individuals see Calvinists as affirming the sovereignty of God on all things including faith, repentance, and conversion. No man is able to come to God without God first acting on his behalf specifically in that man's life. Furthermore, God has already chosen those who will come to him. "If this is true," they say, "then why even bother sharing the gospel. If God has already chosen some, then it will happen with or without our evangelizing." They believe it takes the fire and immediacy out of evangelistic work.

In J.I. Packer's Evangelism & the Sovereignty of God, he tackles one of theology's most heated arguments and it's most practical implication. As the book's cover questions, "If God is in control of everything, does that mean the Christian can sit back and not bother to evangelize? Or does active evangelism imply that God is not really sovereign at all?" In a typically balanced and convincing manner, Packer demonstrates how a truly Calvinistic belief does not preclude evangelistic fervor, rather it lies as the foundation of a truly missional life.

After setting forth the biblical necessity to believe that God is truly sovereign over all things, he compares this to human responsibility. Man remains truly responsible, while God sovereign. It must lie as a tension in all believers lives that must not broken. One cannot deny, as hyper-Calvinism, that man is not responsible to evangelize. One also cannot reject, as Arminianism, the controlling character of God over all things. One must understand God's character, while obeying God's commands. Packer demonstrates how these work in biblical harmony.

His arguments follow this line. First, the sovereignty of God in grace does not affect anything about the nature and duty of evangelism. Though God shows Himself as sovereign, there still lies a necessity and an urgency in evangelism simply because there are those who have been called. It is not the duty of the believer to know who has been chosen or who has not, but the believer can be assured that there are some who have been chosen. In addition, though God displays His sovereignty, the genuineness of the gospel presentation and the responsibility of the sinner remains intact. Man is fully responsible for his choices and all believers are responsible to share the good news plainly and clearly.

Second, the sovereignty of God in grace gives us our only hope of success in evangelism. Packer gives several practical motivations that spring forth from this idea. It ought to make believers bold, even in the face of criticism and rejection. We know that it is God and not us that does the work, so we should not feel rejected. It ought to make believers patient. The gospel presentation must be given correctly, accurately, and biblically, not impatiently calling for decisions or conversions, but simply waiting for the Spirit of God to do the work. It ought to make believers prayerful. If God does the work, we can simply ask Him to work alongside of our presentation in order that their hearts may be turned to Him.

This balanced view rejects both the Arminian and hyper-Calvinistic views on evangelism. One must hold a correct view of God's character, while undertaking the great missional task that He has placed upon us. We are His messengers. We must not deny the task nor the character of the One who has given us the task.