When it comes to deciding where to put certain books on our shelves, the decision is generally fairly straightforward. Theology books go with theology. Commentaries go with other commentaries, probably in canonical order. You may have sections for books on prayer, evangelism, missions, and other topics.

Robert Coleman has written a book that defies neat categorization. It could go in the theology section or fit nicely in the evangelism section. A case could be made for slipping it in with missions, discipleship, devotionals, or several other sections. And that's probably the way Coleman would like it. In the introduction to The Heart of the Gospel, he tells us, “theology and evangelism belong together. When the two are separated in practice, as so often happens, both suffer loss-theology loses direction and evangelism loses content” (p. 9). But this should not be.

He is right. Theology and evangelism have not been as closely wedded, historically, as they should be. This book, perhaps Dr. Coleman's capstone to a great career as missionary, preacher, professor, and author of the classic The Master Plan of Evangelism, seeks to rectify that problem. His goal is to present a theological overview of the standard systematic theology categories (e.g., the doctrines of God, man, Christ, salvation, sanctification, last things, and so on) with “greater attention to application” (p. 11), specifically evangelism.

Each of Coleman's eighteen chapters does a fair job of presenting the theological issues at stake, as well as responses to those outside the church who deny these teachings, and a balanced discussion of debates within the church. Each chapter then concludes with a section of “Summary Applications” exploring how the chapter informs or shapes the practice of proclaiming the good news. There are also sections and even entire chapters that shine as doxological masterpieces. The chapters on the character of God, grace, rebellion against God, and how to live in light of eternity display Coleman, the revival preacher, at his best.

The discussions of debates, especially between Arminians (Coleman's camp) and Calvinists, are exemplary displays of fairness, clarity, and grace. Even the staunchest Calvinist, who would disagree with the author's conclusions about soteriology, sanctification, and eschatology, would benefit from Coleman's gentle tone, which is absent of malice yet uncompromising. That may be the best feature of the book. Nonetheless, Calvinists will have the expected reservations they would experience when reading any Arminian. Coleman does little to convince Reformed thinkers that Arminians have a sufficiently robust view of the deadliness of sin or the impotence of the law. One also finds the characteristic Arminian argument that predestination is really just foreknowledge.

Some readers may further quibble (I did) with Coleman's placement of certain topics in his sequence of theological categories. Most puzzling is why his chapter on the providence of God is the seventeenth of eighteen chapters. It is in this chapter that Coleman most clearly argues for his Arminian views. It is odd that he does not include this content in his earlier chapter on the character of God. Relatedly, the book would benefit from a Scripture index since Coleman alludes to and quotes Scripture frequently. But these critiques are minor.

There are also more substantial weaknesses. As a theological work, it is simply not deep enough to be helpful. Virtually every treatment of an issue leaves you wanting far more, recalling other books that address the topic with greater nuance and clarity. Too many important topics are omitted, minimized, or misrepresented.

Coleman inserts many stories as illustrations of theological concepts such as sin, grace, providence, etc. Almost without fail, I found myself scratching my head after reading these stories and even saying out loud, “No, that's not quite right.” For example, in trying to illustrate grace, he tells a story of a family that forgave their son after he got involved in drugs and crime and spent time in jail. They welcomed him home with open arms. It's a touching story, but it is not the grace offered by the gospel. This illustration's “grace” has no price being paid. Given our current climate of “love wins,” such sentimental, gospel-vacuous illustrations of grace create more problems than they solve. This neglects the punishment sin requires and the wrath of God that makes such punishment unavoidable with a substitute.

The most significant problem is that, despite Coleman's insistence, many readers will be unconvinced that “evangelism is the reason for the Bible” (p. 39). As important as evangelism is, it is not the best candidate for “the” reason for the Bible. Better would be God's glory or perhaps worship. The picture in Rev 21-22 of the redeemed gathered in the new heavens and the new earth shows them worshiping, not evangelizing. In other words, while worship will continue forever, evangelism will cease. One appreciates Coleman's emphasis on evangelism, but his desire to read all of Scripture against the backdrop of evangelism feels forced and artificial and not ultimate enough to be “the reason for the Bible.”

Whether Coleman achieves his objective of bridging the gap between theology and evangelism is debatable. I do hope he inspires others to write books with similar goals-to link theology to practical matters such as missions, worship, discipleship, and a host of other tasks that should be pursued with theological depth. But they will want to stay away from some of the pitfalls Coleman does not avoid.

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