Caleb Evans and being a good historian

I first came across the name of Caleb Evans around 1977–78 when I was studying for my comprehensive exams for my Th.D. at the University of Toronto. In Church History at that time we were given 100 questions, in four groups of 25 questions apiece, covering the entire range of Church History. We prepared ourselves on five out of each category, thus twenty and then eight of these were chosen for written exams and also, if need be, oral exams.

 

One of the questions I was studying had to do with historiography. And it was while preparing for it that I came across this statement by the Welsh Baptist leader Caleb Evans (1737–91)[1]: “Every Christian ought to be a good historian.”[2] I forget now where I found it—it was not a Baptist work, I know that—but I have never forgotten this statement. It is so good and so true. It was not for another ten years or so that I discovered anything more about who Evans was. He is probably mostly remembered today as the key Baptist leader who "crossed swords" with John Wesley over the American Revolution. Evans' critique of Wesley drew responses from two key Methodist lieutenants, John Fletcher and Thomas Olivers. But I will ever remember Evans for this statement about history!

 

Before making this statement, Evans says this about the purpose of history: “The study of History is one of the most improving as well as entertaining studies, the human mind can be engaged in. It extends our views, elevates our minds, blots out our narrow prejudices, and from a just and comprehensive view of the past, enables us to improve and enjoy the present moment, and prepare for the future.”[3]

[1] Evans, though Welsh, could not understand the Welsh language.

[2] The Remembrance of Former Days (2nd ed.; Bristol: William Pine, 1778), 24. This was a Fifth of November sermon.

[3] Remembrance of Former Days, 24.

Leadership in the Ancient Church

Over the past two hundred years it has not been uncommon for some historians of the Ancient Church to argue that formal leadership simply did not exist in the early decades of the church’s existence. Rather, they have maintained, things were quite fluid in the decades immediately after the resurrection of Christ and Pentecost. It was a period of charismatic leadership, when people who gave leadership to the church were regarded as leaders not so much due to any official recognition on the part of churches but because of their personal giftedness or because of the force of their personalities. Only with the passage of time did the church begin to have clearly designated offices of leadership like elders or bishops, and this marks a growing institutionalization of the church. From a fairly open fellowship of the Spirit in which all were equal, the church became more rigid and hierarchical. The only problem with this model is that the evidence of the New Testament clearly presents us with a different picture. As we look at the following texts, it will be immediately clear that leadership, ever vital to any group of people, was present from the very origins of the Church:

a. In Paul’s letter to the Galatians, for instance, which, apart from possibly James’ letter, is the earliest book in the New Testament, Paul states that the “one who is taught the word must share all good things with the one who teaches” (ESV).

b. Again, in 1 Thessalonians 5:12, also a very early text, Paul encourages his readers: “We ask you, brothers, to respect those who labor among you and are over you in the Lord and admonish you” (ESV).

c. And in Philippians 1:1, Paul and Timothy, greet not only “all the saints in Christ Jesus who are at Philippi,” but also the “overseersand deacons” (ESV).

The key question for the early Christians was not whether to have leaders or not, but what kind of leaders? Leadership was a given. The key question was: What model of leadership was to be promoted?

Thomas De Laune (d.1685), the Cork Baptist and his Irishness

Thomas De Laune (d.1685), was native to Cork, Ireland. His background was Roman Catholic, but in the early 1650s he was converted through the instrumentality of Major Edward Riggs, a wealthy Cromwellian soldier who had settled on a large estate about seven miles from the town of Cork in 1651, and who was a key figure in the founding of the Cork Baptist Church (where I was for about eight days earlier this month). Riggs provided for De Laune’s education till the Cork man was sixteen or so. De Laune eventually moved to London, probably in the 1660s, where he became linked  with the leadership of the London Particular Baptist community. In July 1675, for instance, De Laune co-authored a book with Hanserd Knollys and William Kiffin and three others that defended believer’s baptism. Six years later De Laune and Benjamin Keach co-authored the monumental Tropologia, in which the authors seek to give the interpreter of the Bible a kind of Bible handbook in which he or she can find the explanation of the various tropes, metaphors, and similes in the Scriptures.

Reading through a work attributed to De Laune, namely, A Plea for the Non-Conformists (London, 1684) just now, I came across an interesting, albeit disturbing, statement. The author—indentified simply as “Philalethes” on the title page—is drawing his case for nonconformity to a close and he says that he hopes that he will be heard for he is appealing to “our own Country-men, Neighbours, Fellow-Citizens, Acquaintance, Relations, Gentlemen, Scholars, with men professing the same Protestant Religion with our selves.” He is not speaking, he emphasizes, to “brutish Irish Massacring-Cut-Throats, worse than Canibals [sic] (to whom all Reason, Right and Truth is unacceptable)” (p.78). The author is clearly De Laune, as can be seen by his Two Letters to Dr. Benjamin Calamy (London, 1683), and, in fact, A Plea for the Non-Conformists got De Laune committed to the infamous Newgate prison, where he perished in 1685, a genuine martyr for Dissent.

But what is shocking is that an Irishman could say such things about his fellow Irish! It could be that De Laune has one group of Irishmen in mind, but, at first glance the statement seems to reveal the racism that existed among the English regarding the Irish—and sadly, how an Irishman—who would have been betrayed by his accent like the ancient Galileans—could adopt English attitudes. Oh to move beyond such stereotyping, and see that at the door of the Church such perspectives must be shed wholly and utterly!

Andrew Fuller: the very model of a pastor-theologian

Broadman & Holman have been publishing a new series of monographs on the history of Baptists entitled "Studies in Baptist Life and Thought." These monographs explore Baptist life together and Baptist thought, and are vital reading for anyone who loves the truths that Baptists have lived and died for. Given the many significant changes that the world is undergoing in our day, Baptists are being tempted to divorce themselves from their theological and spiritual roots. Behind this series is the conviction that such would be suicidal and that the volumes in this series will provide a way in which Baptists can learn from the past how to live faithfully for God in the present. The latest volume in the series is Paul Brewster's Andrew Fuller: Model Pastor-Theologian, due out this summer or early fall. Brewster, pastor of Ryker’s Ridge Baptist Church, Madison, Indiana, and an earned PhD from Southeastern Baptist Theological Seminary, examines Fuller as a pastor and theologian and the way in which he was able to frame a theological perspective in the midst of a very busy pastorate.

In recent years, with the upsurge of interest in Reformed theology, there are a number of theologians who have been the focus of attention, Edwards, for example, or some of the Puritans like Owen. But when it comes to a solid model of Baptist ministry, who do we have? Spurgeon, without a shadow of a doubt. Well, after Spurgeon I would suggest that Fuller is a prime example of what a pastor-theologian looks like. Read Brewster's book and see for yourself!

You can pre-order from Amazon.com for $19.79.

Podcast Interview with Dr. Haykin about "Baptists and the Cross"

I (Steve Weaver) recently had the opportunity to record a series of podcasts with Dr. Michael A. G. Haykin.  The first of these is attached to this post.  It focuses on the Center's upcoming conference "Baptists and the Cross:  Contemporary and Historical Perspectives".  Forthcoming podcasts will feature a discussion of Dr. Haykin's upcoming book The Empire of the Holy Spirit and an interview by Dr. Haykin with Dr. Stephen Wellum about his upcoming presentation at our conference on "Baptism and Crucicentrism". Download Podcast

You can subscribe to this podcast in iTunes using this feed.

Posted by Steve Weaver, Research and Administrative Assistant to the Director of the Andrew Fuller Center for Baptist Studies, Dr. Michael A.G. Haykin.

"Baptists and the Cross" Discounted Conference Rates

The fourth annual conference of the Andrew Fuller Center for Baptist Studies is scheduled for August 30-31, 2010.  The theme is:  Baptists and the Cross:  Contemporary and Historical Reflections. The conference will feature speakers such as Danny Akin (president, SEBTS), David Bebbington (professor, University of Stirling), Maurice Dowling (professor,Irish Baptist College), James Fuller (professor, University of Indianapolis), Tom Schreiner (professor, SBTS), Glendon Thompson (president, TBS and pastor of Jarvis Street Baptist Church), and Stephen Wellum (professor, SBTS).  For full bios of the speakers, see here.

Discounted registration rates are now available for the conference and there is a special rate for students.  Students may receive a discounted rate by using the code: "8051974".  For more information on the conference visithttp://events.sbts.edu/andrewfuller.

Posted by Steve Weaver, Research and Administrative Assistant to the Director of the Andrew Fuller Center for Baptist Studies, Dr. Michael A.G. Haykin.

New Site on "Biblical Spirituality"

We are pleased to announce the availability of a new website devoted to the study of biblical spirituality by one of Dr. Haykin's Ph.D. students.  Please note the letter from the maintainer of this website below:

Dear Brothers,

We have launched a new website called biblicalspirituality.wordpress.com especially devoted to the study of biblical spirituality (Puritan, reformed, and evangelical spirituality in particular).

One purpose of this website is to provide unpublished papers that deal with the subject of spirituality for researchers. Thus, if you have written any paper on the subject that has not yet been published, we encourage you to submit it to us, and we will have it posted here, so that others can also benefit from your work. The paper can be e-mailed to Brian G. Najapfour at najapfour@gmail.com

The ultimate goal of this site is to cultivate holiness in the lives of the believers, especially of pastors. We are convinced that the greatest need of many churches today is the holiness of their pastors. As Robert Murray M’Cheyne (1813-1843) says, “My people’s greatest need is my personal holiness.”

Please join us in this endeavor. Your contribution will be greatly appreciated . Many thanks!

Posted by Steve Weaver, Research and Administrative Assistant to the Director of the Andrew Fuller Center for Baptist Studies, Dr. Michael A.G. Haykin.

Theological education: the fruit in history speaks for itself

There has been a lively interchange going on regarding theological education on my facebook page. This will be my final post on the issue of theological education (though I do intend to write, DV, a small book on the issue).

 

In the early Church context about 12%-15% of the Graeco-Roman world were literate. All of the Church Fathers were drawn from these ranks. They had to have been to be able to use and preach the Word of God.

 

It is very telling that the Reformation leaders were all men trained in the universities. And it is also very telling that the Puritans, all of them apart from Bunyan and Baxter, were university men, with MAs in theology. Very telling indeed. And the impact of the Puritan literature on the 18th century men is well known: it is a major stimulus for revival. And none could accuse the Reformers or the Puritans of not being lovers of the church and ardent pastors.

 

And then the 18th century leaders of the Evangelical awakening: which of them had not been to university? Well, there is Newton and some of the key Baptists like Fuller and Carey. But both of the latter were geniuses.

 

And do we really think in this complex world we will be best served in the church by men without such formal training? We are whistling dixie (no offence to my Southern brothers!) And we all know what happened to Dixie.

Registration Now Open for "Baptists and the Cross"

I am thrilled to announce that the conference webpage is now live and registration is now open for the 4th annual conference of the Andrew Fuller Center.  This year's them is "Baptists and the Cross:  Contemporary and Historical Perspectives." This promises to be a tremendous conference. Featured speakers include Danny Akin, Glendon Thompson, David Bebbington, Tom Schreiner, Stephen Wellum, Maurice Dowling, and James Fuller.

For more information about the conference, including a podcast interview with Dr. Michael Haykin discussing the conference theme and purpose, please visit:http://events.sbts.edu/andrewfuller.

Posted by Steve Weaver, Research and Administrative Assistant to the Director of the Andrew Fuller Center for Baptist Studies, Dr. Michael A.G. Haykin.

Theological seminaries: for the bene esse of the church

For the last two weeks have been pondering the fact that seminaries are of the bene esse of the church. They may not belong to the esse, but it is pure folly to think the local church can do the whole task of training men for a learned gospel ministry without the benefit of a seminary education. I am disturbed to think that we have to convince churches of this basic fact. Do these churches know nothing of the last five hundred years of church history?

New (old) Articles by Dr. Haykin Posted

I recently came across three articles written by Dr. Michael Haykin and published in the Churchman nearly twenty years ago.  The articles are as follows:

I hope you enjoy these great resources!

Posted by Steve Weaver, Research and Administrative Assistant to the Director of the Andrew Fuller Center for Baptist Studies, Dr. Michael A.G. Haykin.

Seeking models for imitation: a biblical reason for studying church history

Pace the canons of contemporary historiography, a key reason presented by the Word of God for the study of Church History is to find models for imitation. In Hebrews 13:7, the preacher of this tremendous holy text urges his hearers to “remember [their] leaders, who spoke the Word of God to you. Pondering carefully the outcome of their way of life, imitate their faith.”

 

How is the Christian community to view such preachers/teachers of the past?

 

First, they are to “continue to remember” such men/teachers/preachers. The use of the present imperative stresses continual remembrance.[1] What is the nature of this remembrance?

 

It is summed up first in the participle anatheōrountes. This word has the basic idea of looking at something again and again, examining and observing it carefully.[2] One source defines it thus: “to closely view with attention, to scrutinize closely.”[3] Now, how is the participle being being used here? Is it imperatival, thus indicating a command in addition to remember?[4] Or is it the means by which we remember?[5] Either way, it is strong directive to spend time reflecting on the lives of past leaders in the church.

 

What especially is to be scrutinized? Their “way of life”—“the “sum total” or “achievement” of their day-to-day behavior, manifested in a whole life.”[6] Note what this says is required of leaders: godly lives and, to some degree, transparent lives. See also in this regard 2 Timothy 3:10–11. And what is required of Christians in general? This is nothing less than an admonition to be familiar with history of Christian leadership.

 

Finally, believers are to imitate (mimeisthe) the faith-informed lives of these men. The idea of imitation has already been mentioned explicitly in Hebrews 6:12 and by implication in Hebrews 11. Here, is nothing less than a key reason for the study of Church History.

 

This is not hagiography for undergirding the command to imitate these men’s faith is the object of their faith: “Jesus Christ, the same yesterday and today and forever” (Hebrews 13:8). It is because Christ Jesus was at the centre of these men’s preaching and living, their lives can be imitated today since He never changes.

[1] William L. Lane, Hebrews 9–13 (Word Biblical Commentary, vo.47B; [Dallas: Word,] 1991), 522, note a.

[2] BDAG3, s.v. See also Lane, Hebrews 9–13, 522, note c.

[3] [Wayne Barber and Spiros Zodhiates et al.], Woodland Park Baptist Church: Constitution and Bylaws (Chattanooga, Tennessee: Woodland Park Baptist Church, 2003), “Appendix I: On Hebrews 13:7”, p.22 (available at: http://www.woodlandpark.org/downloads/wpbcConstitution.pdf; accessed March 20, 2010).

[4] Thus George J. Zemek, “The Modeling of Ministers” in Richard L. Mayhue and Robert L. Thomas, eds., The Master’s Perspective on Pastoral Ministry (Grand Rapids: Kregel, 2002), 268, n.61.

[5] Thus Luke Timothy Johnson, Hebrews. A Commentary (Louisville: Westminster John Knox Press, 2006), 346: “ ‘remembering’ through ‘gazing’.”

[6] Philip Edgcumbe Hughes, A Commentary on the Epistle to the Hebrews (Grand Rapids: William B. Eerdmans Publ. Co., 1977), 569. On the interpretation of ekbasis, see especially BDAG3, s.v.; Hughes, Hebrews, 569, n.18; Lane, Hebrews 9–13, 522, note d. Compare the desire of the writer in Hebrews 13:18.

Reading Alexander Maclaren and how not to do history

We Evangelicals have a real problem in the way we do history and remember our own past. We highlight certain figures--the "great men" and the "great women"--in our past and the result is that we fail to understand often what God was doing in the given era which we are studying. For God never acts solely through one individual in the history of the church. We talk about Athanasius contra mundum, for instance, but what about Serapion of Thmuis, and Hilary of Poitiers, and Ossius of Cordoba, and Lucifer of Cagliari and Eustathius of Antioch and Meletius of Antioch and Epiphanius of Salamis. Tell me, why is only Athanasius remembered? Something is very odd here. I could mulitply numerous examples here. To be sure, one reason, for remembering Athanasius is all that he wrote. The other men just listed, apart from Hilary and Epiphanius, wrote little. But church history is not only about books, even though that is the medium by which we have access to it. Our path to the past we have confused with the past itself. Church history is not simply the story of great theologians talking to each other.

My recent excursion down this way of thinking happened recently when reading some of the sermons of Alexander Maclaren (1826-1910). I suddenly realized that the sermonic ability and achievements of CH Spurgeon overshadowed everyone else of that era, including Maclaren. But Maclaren is good, very good. Pick him up and read him.

Learning from St Patrick

Lest anyone think I forgot St Patrick's Day, I did wear green on the day (some friends urged me to wear orange, and one even black!!). But I wore green, which was also Jonathan Edwards' favourite colour and, Edwards was convinced, was God's favourite colour. No comment on that! I did offer some St Patrick's Day ideas before the day, like praying for the Irish. But also here is an excellent word on Patrick from my Dean, Dr. Moore: What Evangelicals Can Learn from Saint Patrick . A lot to learn here!

The joy of our Readers' Circle.

Had our Readers’ Circle last night. What a joy and privilege to meet with these brothers and sisters (last night there were eight of us, including myself and my wife—there can be up to eighteen to twenty) once a month and study a Christian book. We went through C.J. Mahaney’s Humility last year as well as Tim Keller’s The Prodigal God. This winter/spring it is C.S. Lewis’ The Weight of Glory and last night it was the essay “Transposition.” This essay was not an easy read and really stretched us, which is a good thing, since we need Christians who can think. And as one of the brothers in the group, Steve Swallow, mentioned, the ideas in “Transposition” are central to Lewis’ other work, which I had not thought about before.