How do we help people who have wrong views? There are lot of wrong views in other religions but there are even some Buddhist who have wrong views. They don’t believe in rebirth and karma. And they say that they are metaphors. They seems to be clinging to the annihilationist view. According to MN 117 and other suttas, right view is believing that there is the fruits of good and bad karma and this is this world and the next world. The next world is where you will go according to your karma after death. 


  "Of those, right view is the forerunner. And how is right view the forerunner? One discerns wrong view as wrong view, and right view as right view. This is one's right view. And what is wrong view? 'There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no brahmans or contemplatives who, faring rightly &amp; practicing rightly, proclaim this world &amp; the next after having directly known &amp; realized it for themselves.' This is wrong view.
  
  "And what is right view? Right view, I tell you, is of two sorts: There is right view with effluents [asava], siding with merit, resulting in the acquisitions [of becoming]; and there is noble right view, without effluents, transcendent, a factor of the path.
  
  "And what is the right view that has effluents, sides with merit, &amp; results in acquisitions? 'There is what is given, what is offered, what is sacrificed. There are fruits &amp; results of good &amp; bad actions. There is this world &amp; the next world. There is mother &amp; father. There are spontaneously reborn beings; there are brahmans &amp; contemplatives who, faring rightly &amp; practicing rightly, proclaim this world &amp; the next after having directly known &amp; realized it for themselves.' This is the right view that has effluents, sides with merit, &amp; results in acquisitions.


How do we help them abandon wrong views? If the Buddha was still alive then he could perform some miracles to show that there are more than just what we see with the eye.
Before proceeding further, we should note that miracles should not play any role in convincing intelligent and rational people. Devadatta, the monk who tried to injure the Buddha and cause a schism in the monastic order, was reportedly able to perform miraculous feats. Buddhism does not teach that miracles are any kind of proof of correctness or enlightenment.

When you see people around you, you may think some of them hold wrong views and some of them hold right views, and you want to help them.

Of the people whom you think hold wrong views, I think we should separate them into two categories.

The first category are people who act in obviously unvirtuous ways, causing harm to themselves and others. For e.g. people who kill sentient beings, intentionally harm others, steal from others, deceive others etc. These are people who need urgent help, both for their own benefit and for the benefit of society.

If these people are close to you, like your friends or family members, you can try to help them. After all, sharing of Dhamma (the teachings of the Buddha) is considered the greatest type of sharing according to Itivuttaka 100.

You could gently influence them to think in this way (according to AN 5.57):


  “And for the sake of what benefit should a woman or a man, a
  householder or one gone forth, often reflect thus: ‘I am the owner of
  my kamma, the heir of my kamma; I have kamma as my origin, kamma as my
  relative, kamma as my resort; I will be the heir of whatever kamma,
  good or bad, that I do’? People engage in misconduct by body, speech,
  and mind. But when one often reflects upon this theme, such misconduct
  is either completely abandoned or diminished. It is for the sake of
  this benefit that a woman or a man, a householder or one gone forth,
  should often reflect thus: ‘I am the owner of my kamma, the heir of my
  kamma; I have kamma as my origin, kamma as my relative, kamma as my
  resort; I will be the heir of whatever kamma, good or bad, that I do.’


The second category would be those who you think do not understand the teachings of the Buddha, as well as you do. I think we should tread carefully on this, because it might lead to some Buddhists pointing fingers at other Buddhists, creating a culture of accusing others of heresy and having hostile debates, as we have seen even right here on Buddhism.SE.

According to MN 28, to understand dependent origination, is to understand the Dhamma fully. Also see this answer.

According to DN 15:


  There Ven. Ananda approached the Blessed One and, on arrival, having
  bowed down to the Blessed One, sat to one side. As he was sitting
  there he said to the Blessed One: "It's amazing, lord, it's
  astounding, how deep this dependent co-arising is, and how deep its
  appearance, and yet to me it seems as clear as clear can be."
  
  [The Buddha:] "Don't say that, Ananda. Don't say that. Deep is this
  dependent co-arising, and deep its appearance. It's because of not
  understanding and not penetrating this Dhamma that this generation is
  like a tangled skein, a knotted ball of string, like matted rushes and
  reeds, and does not go beyond transmigration, beyond the planes of
  deprivation, woe, and bad destinations.


Dependent origination or dependent co-arising is not a simple topic and many people who think they understand it, may not fully understand it. Without understanding dependent origination completely, it may not be possible to have complete and unblemished Right View.

But to gain a complete understanding of dependent origination and the Dhamma is a long journey that involves studying the Dhamma, practising the Dhamma and gaining insight into the nature of things. An afternoon of reading or discussion may not be sufficient.

With regards to the topic of rebirth, you can direct others to read the essays "The Truth of Rebirth: And Why it Matters for Buddhist Practice" by Thanissaro Bhikkhu, and "Rebirth" and "Does Rebirth Make Sense?" by Bhikkhu Bodhi. I think they are clear enough. Also this answer on Buddhism.SE is pretty concise and accurate.