Call for papers

It might seem a tad early to be advertising this, but this post will serve as an initial call for papers to be presented in the parallel sessions of the 3rd annual Andrew Fuller Center conference to be held August 24-25, 2009, on the campus of The Southern Baptist Theological Seminary. The theme for the conference is "Baptist Spirituality." Plenary sessions will be given by, among others: Drs. Robert Strivens of London Theological Seminary; Crawford Gribben of Trinity College, Dublin; Tom Nettles and Greg Wills of SBTS; Greg Thornbury of Union University; and Gerald Priest of Detroit Baptist Theological Seminary. Also, as a way of remembering the quatercentenary of the baptism of John Smyth, we hope to have as part of the conference a paper or two on John Smyth, his piety, and the General Baptists. This will be on the evening of August 25, when it can function as a stand-alone lecture or be taken as part of the conference.

Next year is also the sesquicentennial of the Seminary and so it will be a great time to be on campus.

We have a limited number of spaces (between a dozen and sixteen) available for the parallel sessions which should be 30 minutes or so in length. Potential speakers need to e-mail the Center (andrewfullercenter@sbts.edu ) with a title and brief outline of their proposal as well as a brief resume before October 31, 2008. The topic of these papers must fall within the theme of the conference, namely, "Baptist spirituality." Submission of the proposal does not guarantee acceptance. The schedule of the parallel sessions will be posted within two weeks of this deadline.

And while you are thinking of this, check out on this website the upcoming conference on "The English Particular Baptists of the 17th century" which we trust will be a fabulous time of learning, challenge and fellowship. It will be held this August, on the 25th and 26th.

How to critique Andrew Fuller

Silhouettee of Fuller Andrew Fuller has not been immune from criticism in the past or in the present. A few authors in the nineteenth century were quite critical of "Fullerism" for its emphasis on the necessity of faith in Christ. If faith is a gift, then they argued it cannot be a duty. A few authors in the twentieth century had similar concerns. What is disturbing about some of these attacks is not so much their critical theological comments but their ad hominem spirit.

I recently came across this marvellous review of Thomas Ekins Fuller's A Memoir of the Life and Writings of Andrew Fuller inThe Primitive Church (or Baptist) Magazine 20 (London, 1863) that shows how criticism of Fuller should be done. The author of the review begins by saying that "once for all, we must enter our protest against that system of wholesale condemnation, that will admit of nothing good in a man, if some part of his divinity system happen to be open to question." Though a man may be wrong as a divine, the author continued, he may well rank "among the most devoted servants of God" (p.254).

The author believes that "Fullerism" is not at all scriptural, yet he is prepared to argue that Fuller himself was "an eminent, a powerful, and a useful man." So passionate was he for missions and devoted to God, that the author was prepared to say: "we ardently wish there were tenfold more Andrew Fullers among us now." And in order to perpetuate "the piety, the devotedness, and self-denying zeal" of Fuller the reviewer recommended this memoir by his grandson (p.255).

Personally I do not believe "Fullerism" is unbiblical, but how refreshing to read such a review--albeit one hundred and forty-five years after it was written. This is how to critique those with whom we disagree.

Being myopic

Here is a fabulous phrase from Cardinal Ivan Dias, the Vatican's Prefect of the Congregation for the Evangelisation of Peoples, who made a very recent splash in some British newspapers when he remarked that some Western churches live "myopically in the fleeting present". Whatever the Cardinal may have intended by the remark--it seems it was a dig at British Anglicanism--his remark can be read also as a pungent critique of North American Evangelicalism that more often than not is quite happy to forget the past and bask in "the fleeting present."

Reflections from a Trip to Wales, Part I

It is often not during a visit to another clime or land that one realizes the impact of the visit or sojourn. It was so for me last month when I visited Wales. Statue of Thomas Charles

The last time I had been in Wales was in 1992 when I drove to Aberystwyth from Oxford to do research at the National Library of Wales. I spent three or four glorious days in that town, studying by day in the Library and by night walking the promenade along the beach and looking wistfully across the Irish Sea to my forebears’ native land of Ireland.

It was too long to have not been back to Wales! No wistful longing for Ireland on this trip. I was too absorbed by what I was seeing and experiencing. I went to Wales to speak at the Bala Ministers’ Conference, preach—in Newport, Gwent (Emmanuel Church, Newport) and Narberth (www.bethesdachapel.co.uk)—and give a talk on Benjamin Daniel Thomas (1843-1917)—“Dr. Thomas of Toronto”—at Bethesda Baptist Church, Narberth, where Thomas had grown up as a child of the manse (it is the church’s 200th anniversary this year). I was with my daughter for much of the time, so we did the legionary fortress at Caerleon (which was superb) and had a day in Bath.

But it was the drive to and from Bala, a half-day looking at Howell Harris sites, and the time in Pembrokeshire that deeply impacted me. Pastor Graham Harrison, who generously gave of his time to drive me around and who, with his wife Eluned, fabulously hosted my daughter and I, drove me to Bala. And then on the way back drove through country associated with Ann Griffiths (1776-1805) and William Williams Pantycelyn (1717-1791). I was deeply moved to see places associated with these two figures, two of my favourite hymnwriters. And then to go to places associated with Howel Harris: Talgarth, where he was converted—I wish I had recalled that Williams was awakened in the very graveyard adjacent to the church (see Look at Talgarth church); Trefeca, where Harris’ home is located, once a college, now a retreat

Tombstone of William Williams

and conference centre and where there is a Howell Harris Museum; and Llangasty, where Harris had a “baptism of fire” as Martyn Lloyd-Jones put it—see his Howell Harris and Revival. It wasdeeply moving to be in places where God had moved so powerfully and kindled revival. It brought to the fore, as I have reflected on those aspects of the trip, that our great need as Evangelicals—our greatest need—is to cease from man and cry out to God for the outpouring of his Spirit in power and in a baptism of fire and renewal.

To be cont’d.

Canada Day: Rejoicing and Sorrowing

I am a Canadian. My parents brought me here from the United Kingdom when I was twelve in 1965. I found it difficult at first, but I have come to love this nation—her topography and human archaeology, her customs and culture—and I am proud to describe myself as a Canadian. I love my roots in England and Ireland, and my wife’s Scottish heritage—I have grown to love the United States—but I am first of all a Canadian when it comes to national identity. And Canada Day is therefore a special day (though I do wish it were still called Dominion Day—I love to think of this nation as a Dominion). A day to celebrate what is best about this nation and how good God has been to us. What a shock then to read of Henry Morgentaler being named to the Order of Canada on Canada Day. To do such on the day when we celebrate what is best about our nation is little better than an insult to those of us Canadians who believe that most of this nation’s abortions over the past thirty or more years have amounted to wholesale murder. Morgentaler’s advocacy of the right to abortion has not helped our fair land but stained it with the blood of countless innocents. He claims to speak for women—but who speaks for the voiceless within the womb? To honour such a man is transpose the categories of good and evil and say what is evil is good. I weep for this nation. O Lord Almighty be merciful to us for not only this sin, but all of the others with which we as Canadians have angered you. In wrath remember mercy!

A Cat’s Theology

Cats like my ChaiLike tickles and petting Not theology-vetting Nor pundits retting The Bible loose From its mooring.

But then— His theology is better Than Bultmann’s Or Hermann’s, Those radical Germans, For his Maker he “knows.”

Michael A.G. Haykin ©2008.

Restoring Integrity in Baptist Churches: A Book Review

A recent collection of essays on the various details of Baptist polity deserves a wide reading. It is Thomas White, Jason B. Duesing, and Malcolm Yarnell, III, eds., Restoring Integrity in Baptist Churches (Kregel, 2008). I have found it a gold-mine of informed reflection on such things as the meaning and mode of baptism, the nature of the Lord’s Table, the necessity of a regenerate church membership, and the vital importance of church discipline. And believe it or not, what I found as important as the content of the articles were the riches in the footnotes. My hearty commendation of this work does not mean that I concur with all of the sentiments and convictions expressed. I was surprised that Thomas White, for instance, affirmed that the Calvin’s view of the spiritual presence of Christ at the table “has not found favour among Baptists” (p.148). Actually, during the 18th century—those halcyon days of Baptist advance—the spiritual presence of Christ dominated Baptist convictions about the Table. See, for instance, this blogger’s “ ‘His soul-refreshing presence’: The Lord’s Supper in Calvinistic Baptist Thought and Experience in the ‘Long’ Eighteenth Century” in Anthony R. Cross and Philip E. Thompson, eds., Baptist Sacramentalism (Studies in Baptist History and Thought, vol.5; Carlisle, Cumbria, U.K./Waynesboro, Georgia: Paternoster Press, 2003), p.177-93. But this is a minor blemish in an otherwise excellent essay.

On the other hand, I was thrilled to see the point—for some, minor—made by Malcolm Yarnell that Nicene Christology went hand in hand with the affirmation of the church’s independence of the state and his drawing upon some articles of George Hunston Williams to make his point (p.235-36 and n.44). I have never forgotten reading those articles in the late 1970s and being convinced of the same.

All in all, it would be very difficult to single out an essay or essays in the book that was or were better than the others. This is rare. Usually, a collection of essays like this suffers from an uneven quality of content and argument. Not so here, I felt. White, Duesing, and Yarnell have produced an excellent compendium of contemporary—yet fully biblical—reflection on Baptist polity that every Baptist pastor would do well to read, study, and ponder, and that every Baptist seminary should use as required reading in their courses in Baptist history and polity.

Thesis Topics on “Long” 18th Century Baptists from England: A Dozen

What of some topics in 18th century Baptist life and thought then? Here are 12—I have another dozen at least!

  1. The piety of Anne Steele as reflected in her hymnody or that of Anne Dutton in her writings (many of the latter are now published)
  2. The life and ministry of Caleb Evans—vital figure but little done on him besides a great work by Roger Hayden that deals with him along with his father and Foskett of Bristol
  3. Daniel Turner as a theological author—nothing that I know of has been done on Turner
  4. The doctrine of baptism in 18th century Calvinistic Baptist circles
  5. John Foster: the ministry of his pen—a completely neglected figure
  6. John Foster’s Calvinism
  7. The Christology of Robert Hall, Jr.—a very important figure, transitional in some ways
  8. Joseph Kinghorn’s Christology—a neglected favourite of mine
  9. The exegesis of the gospels in 18th century Baptist authors
  10. Benjamin Beddome as a preacher—another of my favourites
  11. The life and ministry of Samuel Medley
  12. The Stennetts: biblical fidelity across five generations from Edward to Samuel’s children—a good place to do some social history

William Carey’s “Sweet Pleasure”

Again, John Appleby and his biography of Carey: ‘I Can Plod…’ William Carey and the early years of the first Baptist missionary Society (London: Grace Publications Trust, 2007). This time I was impressed by a partial sentence from one of Appleby's quotes from Carey. The Baptist missionary is writing back to England in January, 1795, and comments about his friendship with Andrew Fuller, John Ryland, Jr., John Sutcliff, and Samuel Pearce: "I am fully satisfied of the firmness of their friendship that I feel a sweet pleasure in writing to them…” (cited p.109).

Does this not lie at the heart of most successful Gospel ministries? The bonds of friendship that unite co-workers in great ventures for God are markedly present in so many great turning points in Church History. So it was with Paul and his apostolic band, the Cappadocian Fathers, Augustine and his band of brothers at Hippo Regius, Columbanus and his fellow Celts tramping through Merovingian Gaul, and Calvin and his friends during the Reformation.

From one perspective, these bonds uniting co-workers in the Gospel are a pale imitation of the ontological and social bonds uniting the Father, the Son, and the Spirit. And so we should not be surprised that friendships in God and for God are common to great advances of Gospel truth.

Radical Christianity: William Carey and a New Biography by John Appleby

I never tire of reading about William Carey (1761-1834) and his circle of friends. So it was with a sense of excitement that I bought the latest biography of Carey by John Appleby, who, like Carey, has served in India: ‘I Can Plod…’ William Carey and the early years of the first Baptist missionary Society (London: Grace Publications Trust, 2007). It is a study I would definitely recommend as a reliable introduction to Carey’s life by one who shares not only his ecclesial convictions but also his soteriological beliefs—both biographer and subject are Calvinists. I was struck afresh by some of the things that Appleby pointed out, including this note in the minute book of the Particular Baptist Church at Leicester that Carey served before going out to India—this is dated March 24, 1793:

“Mr. Carey, our minister, left Leicester to on a mission to the East Indies, to take and propagate the gospel among those idolatrous and superstitious heathens. This is inserted to show his love to his poor miserable fellow creatures. In this we concurred with him, though it is at the expense of losing one whom we love as our own souls.” (cited page 99).

Wow, what a text! Here is radical Christianity at work, both in Carey who went and in his church that stayed at home. His love for fellow sinners took him half-way around the world. Their love for sinners sent him out with their blessing. Some might say, their love was hardly as radical as Carey’s. Really? No, think again: here is one they loved as their own souls—the sort of love that marked Jonathan and David—whose love for one another knit them together like thread in a garment. And then to let go of the beloved. No, this is an expression of radical Christianity.

And why did he go and why did they send him? It was love: love for sinners who, like him and they, were “poor” and “miserable” without Christ. Creatures who were worshipping the creature rather than the Creator: the people of India, like the godless in Great Britain at the time, were “idolatrous.” The difference was that in the UK the Scriptures were available in English, there were gospel-preaching churches and there were faithful ministers of the Word. But India had little or none of this.

We live in a day when some are calling for new radical expressions of Christianity, in which Christ is wholeheartedly served as Lord. This is needed, but what should form should it take? Well, one good model is Carey and his Leicester Church.

On Wolves and Dogs

The New Testament authors are frank about false teachers. Just to give a sampling from the Apostle Paul: false teachers are “wolves” (Acts 20:29); men who “by smooth talk and flattery” deceive hearts (Romans 16:18; cp. 2 Cor 11:1-4; Titus 1:10); “false apostles, deceitful workmen” (2 Cor 11:13); “enemies of the cross of Christ” (Phil 3:18); “dogs” and “evildoers” (Phil3:2); men with seared consciences (1 Tim 4:1-2), who speak “irreverent babble” (1 Tim 6:20); “evil beasts,” “detestable” and unfit for any good work (Titus 1:16). This is but a sample. It is very strong language. Rightly are we careful in applying such texts to the present day. Moreover, I know that this list of errorists does not refer to the same type of problems.

But…we would be utterly naïve if we thought our generation above all others had managed to avoid this problem entirely, a problem that was clearly not rare even in the Apostolic era.

In this light, read this excellent post by Dr. Russell Moore: Serpent-Sensitive Worship.

Reading Church History: 2. 2nd-Century Greek Christianity

Collections of primary sources Robert M. Grant, Second-Century Christianity. A Collection of Fragments (2nd ed.; Louisville/London: Westminster John Knox Press, 2003).

Steven A. McKinion, ed., Life and Practice in the Early Church. A Documentary Reader (New York/London: New York University Press, 2001).

Herbert Musurillo, ed., The Acts of the Christian Martyrs (Oxford: Clarendon Press, 1972).

Cyril C. Richardson, Massey Hamilton Shepherd, Edward Rochie Hardy, eds., Early Christian Fathers (Repr. Touchstone, 1995).

Maxwell Staniforth, trans. Early Christian Writings (Harmondsworth, Middlesex: Penguin Books Ltd., 1968).

General studies

Henry Chadwick, Early Christian Thought and the Classical Tradition: Studies in Justin, Clement and Origen (New York: Oxford University Press, 1966).

Henry Chadwick, The Early Church. (Rev. ed.; London: Penguin Books, 1993).

Henry Chadwick, The Church in Ancient Society: From Galilee to Gregory the Great (Oxford: Oxford University Press, 2001).

F. L Cross and E. A. Livingstone, The Oxford Dictionary of the Christian Church (3rd ed.; Oxford: Oxford University Press, 1997).

Philip F. Esler, ed., The Early Christian World (London/New York: Routledge, 2000), 2 vols.

Everett Ferguson, Encyclopedia of Early Christianity (2nd ed.; New York/London: Garland Publishing, 1998), 2 vols.

Harry Y. Gamble, Books and Readers in the Early Church: A History of Early Christian Texts (New Haven/London: Yale University Press, 1995).

Robert M. Grant, Greek Apologists of the Second Century (Philadelphia: Westminster Press, 1988).

Geoffrey M. Hahneman, The Muratorian Fragment and the Development of the Canon (Oxford: Clarendon Press, 1992).

Peter Lampe, From Paul to Valentinus: Christians at Rome in the First Two Centuries, trans. Michael Steinhauser and ed. Marshall D. Johnson (Minneapolis: Fortress Press, 2003).

Eric Osborn, The Emergence of Christian Theology (Cambridge: Cambridge University Press, 1993).

Colin. H. Roberts and T.C. Skeat. The Birth of the Codex (Oxford: Oxford University Press, 1983).

Thomas A. Robinson, The Early Church: An Annotated Bibliography of Literature in English (Metuchen: The American Theological Library Association/The Scarecrow Press, Inc., 1993).

Rodney Stark, The Rise of Christianity. A Sociologist Reconsiders History (Princeton, New Jersey: Princeton University Press, 1996).

David Trobisch, Paul’s Letter Collection: Tracing the Origins (Minneapolis: Fortress Press, 1994).

D.S. Wallace-Hadrill, Christian Antioch: A Study of Early Christian Thought in the East (Cambridge: Cambridge University Press, 1982).

W. C. Weinrich, Spirit and Martyrdom. A Study of the Work of the Holy Spirit in Contexts of Persecution and Martyrdom in the New Testament and Early Christian Literature (Washington, D.C.: University Press of America, 1981).

Ignatius of Antioch

Charles Thomas Brown, The Gospel and Ignatius of Antioch (New York: Peter Lang, 2000).

Virginia Corwin, St. Ignatius and Christianity in Antioch (New Haven: Yale University Press, 1960).

John E. Lawyer, Jr., “Eucharist and Martyrdom in the Letters of Ignatius of Antioch”, Anglican Theological review, 73 (1991).

Daniel N. McNamara, “Ignatius of Antioch On His Death: Discipleship, Sacrifice, Imitation” (Unpublished Ph.D. thesis, McMaster University, 1977).

Issa A. Saliba, “The Bishop of Antioch and the Heretics: A Study of a Primitive Christology”, The Evangelical Quarterly, 54 (1982).

Cullen I. K. Story, “The Christology of Ignatius of Antioch”, The Evangelical Quarterly, 56 (1984).

Christine Trevett, A Study of Ignatius of Antioch in Syria and Asia (Lewiston/Queenston/Lampeter: Edwin Mellen Press, 1992).

Christine Trevett, “A Study of Ignatius of Antioch in Syria and Asia”, Studies in the Bible and Early Christianity 29 (1992).

Irenaeus of Lyons

David L. Balas, “The Use and Interpretation of Paul in Irenaeus’ Five Books Adversus Haereses”, The Second Century, 9 (1992).

Denis Minns, Irenaeus (Washington: Georgetown University Press, 1994).

Richard A. Norris, Jr. “Irenaeus’ Use of Paul in His Polemic Against the Gnostics” in William S. Babcock, ed. Paul and the Legacies of Paul (Dallas: Southern Methodist University Press, 1990).

Eric Osborn, Ireneaus of Lyons (Cambridge: Cambridge University Press, 2001).

Justin Martyr

Craig D. Allert, Revelation, Truth, Canon and Interpretation: Studies in Justin Martyr’s Dialogue with Trypho (Boston: E.J. Brill, 2002).

L.W. Barnard, Justin Martyr: His Life and Thought (Cambridge: Cambridge University Press, 1967).

Willis A. Shotwell, The Biblical Exegesis of Justin Martyr (London: SPCK, 1965).

The Letter to Diognetus

Bruce Fawcett, “Similar yet Unique: Christians as Described in the Letter to Diognetus 5”, The Baptist Review of Theology, 6, No.1 (Spring, 1996), 23-27.

Joseph T. Lienhard, “The Christology of the Epistle to Diognetus”, Vigiliae Christianae, 24 (1970).

H.G. Meecham, The Epistle to Diognetus (Manchester: Manchester University Press, 1949).

W. S. Walford, Epistle to Diognetus (London: James Nisbet & Co., 1908).

Melito of Sardis

Alistair Stewart-Sykes, The Lamb’s High Feast: Melito, Peri Pascha and the Quartodeciman Paschal Liturgy at Sardis (Boston: E.J. Brill, 1998).

Alistair Stewart-Sykes, ed., Melito of Sardis. On Pascha: With Fragments of Melito and Other Material Related to the Quartodecimans (Crestwood: St. Vladimir’s Seminary Press, 2001).

The Odes of Solomon

James Hamilton Charlesworth, ed., The Odes of Solomon (Oxford: Clarendon Press, 1973).

Theophilus of Antioch

Robert M. Grant, trans., Theophilus of Antioch: Ad Autolycum (Oxford: Clarendon Press, 1970).

Rick Rogers, Theophilus of Antioch: The Life and Thought of a Second-Century Bishop (Oxford: Lexington Books, 2000).

T4G & Similar Conferences: Their Importance

I was not able to take in all of T4G last week—only a couple of sessions-unlike two years ago when I was there for all of it (an unforgettable experience). But I was reminded of its importance today in a letter from Martin Holdt [“Out of Africa: Newsletter” (April 2008)], where he states vis-à-vis the UK Banner Conference (but it would apply to T4G or John Piper’s Desiring God conferences, or Dr. MacArthur’s Shepherd Conference or those put on by Ligonier, or the Banner confernece over here, or on a much smaller scale the SGF conference in Southern Ontario): “A friend and colleague in England once told me that it was once found that in England the men who are most likely to persevere against the usual odds in the ministry are those who regularly attend minister’s conferences. Those most likely to drop out are those who isolate themselves and never get the benefit of such a fraternity.”

Reading Church History: 1. Latin Christianity

Tertullian Timothy Barnes, Tertullian. A Historical and Literary Study (Oxford: Clarendon Press, 1971).

Gerald L. Bray, Holiness and the Will of God: Perspectives on the Theology of Tertullian (Atlanta: John knox/London: Marshall, Morgan & Scott, 1979).

Gerald L. Bray, “Tertullian and Western Theology” in John D. Woodbridge, ed., Great Leaders of the Christian Church (Chicago: Moody Press, 1988), 49-54.

Perpetua

The Martyrdom of Perpetua, introd. Sara Maitland (Evesham, Worcestershire: Arthur James Ltd., 1996).

Joyce E. Salisbury, Perpetua’s Passion: The Death and Memory of a Young Roman Woman (London/New York: Routledge, 1997).

Joseph J. Walsh, ed., What Would You Die For? Perpetua’s Passion (Baltimore, Maryland: Apprentice House, 2006).

W.C. Weinrich, Spirit and Martyrdom. A Study of the Work of the Holy Spirit in Contexts of Persecution and Martyrdom in the New Testament and Early Christian Literature (Washington, D.C., 1981).

Cyprian

William S. Babcock, “Christian Culture and Christian Tradition in Roman North Africa” in Patrick Henry, ed., Schools of Thought in the Christian Tradition (Philadelphia: Fortress Press, 1984), 31-48.

J. Patout Burns, “The Holiness of the Churches” in William Caferro and Duncan G. Fisher, eds., The Unbounded Community: Papers in Christian Ecumenism in Honor of Jaroslav Pelikan (New York/London: Garland Publ., Inc., 1996), 3-15.

J. Patout Burns, Cyprian the Bishop (London/New York: Routledge, 2002).

Michael A. Smith, “Cyprian of Carthage and the North African Church” in John D. Woodbridge, ed., Great Leaders of the Christian Church (Chicago: Moody Press, 1988), 59-62.

Jerome

Everett Ferguson, “Jerome: Biblical Scholar” in John D. Woodbridge, ed., Great Leaders of the Christian Church (Chicago: Moody Press, 1988), 77-80.

J.N.D. Kelly, Jerome: His Life, Writings, and Controversies (New York: Harper & Row, Publ., 1975).

Augustine

Gerald S. Bonner, St. Augustine of Hippo, Life and Controversies (Philadelphia: Westminster, 1963).

Peter Brown, Augustine of Hippo (Berkeley/Los Angeles: University of California Press, 1967).

Donald X. Burt, Friendship and Society: An Introduction to Augustine’s Practical Philosophy (Grand Rapids/Cambridge, U.K.: William B. Eerdmans Publ. Co., 1999).

Elizabeth A. Clark, St. Augustine on Marriage and Sexuality (Washington, D.C.: The Catholic University of America Press, 1996).

Robert Dodaro and George Lawless, eds., Augustine and his Critics: Essays in Honour of Gerald Bonner (London/New York: Routledge, 2000).

Thomas A. Hand, Augustine on Prayer (New York: Catholic Book Publishing Co.,1986).

Carol Harrison, Augustine: Christian Truth and Fractured Humanity (Oxford: Oxford University Press, 2000).

N. R. Needham, The Triumph of Grace: Augustine’s writings on Salvation (London: Grace Publications Trust, 2000).

John M. Rist, Augustine: Ancient thought baptized (Cambridge: Cambridge University Press, 1994).

Gary Wills, Saint Augustine (New York: Viking Penguin, 1999).

Patrick

Máire B. de Paor, Patrick: The Pilgrim Apostle of Ireland (New York: HarperCollins, 1998).

David N. Dumville, Saint Patrick, A.D. 493-1993 (Woodbridge, Suffolk: The Boydell Press, 1993).

R.P.C. Hanson, Saint Patrick: His Origins and Career (Oxford: Clarendon Press, 1968).

R.P.C. Hanson, The Life and Writings of the Historical Saint Patrick (New York: The Seabury Press, 1983).

E.A. Thompson, Who Was Saint Patrick? (Woodbridge, Suffolk: The Boydell Press, 1985).