Disowned as Baptists: Conflict Between Two Early Alabama Baptist Associations

By Dustin Bruce

Baptists are no strangers to soteriological disputes. And while generally Baptist groups have found ways to overcome their differences and cooperate for the sake of evangelism and missions, there are cases where Baptist churches and associations have drawn the line and considered another group outside the bounds of cooperation and fellowship. One example of this occurred near Tuscaloosa, Alabama in the 1830’s and 40’s, when differences arose among churches that would form the Tuscaloosa County Baptist Association and the North River United Baptist Association.

The genesis of the controversy can be traced back to 1832, when pastor David Andrews was narrowly removed from Bethel Church in Tuscaloosa for espousing what many considered “Arminian views.” Andrews, along with a number of members of the congregation, broke off to form a new church, which shortly merged with Salem Baptist Church, also in Tuscaloosa. By 1835, Andrews had convinced enough area churches of his theology, that they were able to form the North River United Baptist Association.

The Tuscaloosa Baptist Association, conceived only a year earlier, did not recognize the legitimacy of the North River Association. The Tuscaloosa Association, whose Abstract of Principles was decidedly of the Strict Baptist persuasion, found the soteriological beliefs of the North River Association, as presented in their Articles of Faith, far too dismissive of God’s sovereignty in salvation. As a result, the Tuscaloosa Association refused to recognize the North River Association as Baptists, because they did not first consider them orthodox.

A number of neighboring Baptist associations attempted to intervene, including the Chickasaw Association from neighboring Mississippi. In response to an inquiry from the Chickasaw Association, the Tuscaloosa Association responded in a letter indicating no difficulty has ever existed between the Tuscaloosa Association and the North River Association, since the events causing the separation occurred before the formation of the Tuscaloosa Association itself. Lest you think such a statement constitutes the acceptance and approval of the North River Association, the letter states that upon organizing, the Tuscaloosa Association reviewed the actions undertaken by the churches involved in the schism, concluding the churches they had accepted into their membership were justified “in the course they had taken, and of condemning the others as disorderly, and as guilty of gross Heterodoxy.”[1] The Tuscaloosa Association felt the Chickasaw Association would be sure they were “fully justified in disowning them (North River) as Baptists” after seeing the minutes of the North River Association for themselves.[2]

In 1848, another nearby association, the Columbia Baptist Association, attempted to intervene. A meeting was organized at Pleasant Grove Baptist in Fayette, Alabama the following year. This time, the well-known Baptist leader and president of the University of Alabama, Basil Manly Sr., would preach a message aimed at reconciliation. Choosing Philippians 2:12-13 as his text, the Baptist statesman preached a moving and compelling sermon entitled “Divine Efficiency Consistent with Human Activity.” In the sermon, Manly gave a majestic defense of the compatibility between God’s sovereignty and human free will in salvation. The sermon was a smashing success. Amazingly, the North River Association incorporated Manly’s theology into a new Abstract of Principles. In response, the Tuscaloosa Association began to associate with them as Baptist brethren, ending a nearly 16-year controversy.

[1]Foster, History of Tuscaloosa County Baptist Association 1834-1934, 39.

[2]Foster, History of Tuscaloosa County Baptist Association 1834-1934, 39.

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Dustin Bruce lives in Louisville, KY where he is pursuing a PhD in Biblical Spirituality at Southern Seminary. He is a graduate of Auburn University and Southwestern Seminary. Dustin and his wife, Whitney, originally hail from Alabama.

Francis Wayland and Richard Fuller: Debating Slavery with Christian Civility

By Nathan A. Finn

In a couple of weeks, I’ll be reading a paper at the annual meeting of the Baptist History and Heritage Society titled “Debating Domestic Slavery: The Wayland-Fuller Correspondence in Context.” My paper will focus on the story behind the book Domestic Slavery Considered as a Scriptural Institution (1845). I’ve long been interested in this important book; my colleague Keith Harper and I co-edited a new edition of Domestic Slavery for Mercer University Press in 2008. It was my first book.

Domestic Slavery is a collection of letters between southerner Richard Fuller and northerner Francis Wayland. Both of these men were devout Christians, Baptist leaders, and moderates within their respective camps in the slavery debate. According to Mark Noll, “This exchange was one of the United States’ last serious one-on-one debates where advocates for and against slavery engaged each other directly, with reasonable restraint, and with evident intent to hear out the opponent to the extent possible.”[1]

In the book, Fuller argues that slavery was not inherently sinful, but concedes that there were many sinful practices associated with chattel slavery in the South. For his part, Wayland argues that slavery was inherently sinful, but concedes that in many instances owning slaves was a moral blind spot among otherwise godly men in the South. Wayland also criticizes the abolition movement for being too radical in its call for immediate emancipation.

Fuller and Wayland make their respective cases in different ways. Fuller, who was an eloquent and widely respected preacher, wrote letters that are saturated with Scripture references defending slavery. That said, most modern readers would agree that many of these citations are taken out of context or otherwise misinterpreted. Fuller’s exegesis is a textbook example of the so-called southern theological defense of slavery.

Wayland's letters are rhetorically brilliant, but largely absent of Scripture besides references to the golden rule and Paul’s epistle to Philemon. His arguments are based more on common sense and natural law arguments. He had made these sorts of arguments in his earlier books The Elements of Moral Science (1835) and The Limitations of Human Responsibility (1838). The former was the most popular ethics textbook in America in the nineteenth century, though it was banned at most southern schools because of Wayland’s anti-slavery views.

Their respective arguments notwithstanding, Domestic Slavery is a model of Christian civility. Wayland and Fuller continually refer to each other as “my dear friend,” and in this case, they really meant it. Neither engages in ad hominem attacks of the other. Both men are quick to affirm anything they see as right and truthful in the other’s argument. Though Wayland really does believe Fuller is misreading Scripture, and though Fuller really is convinced Wayland is ignoring Scripture, the two men are always cordial and dignified; they never paint the other as sub-Christian or impugn each other’s motives. These two esteemed antebellum Baptists remind us that it is possible to debate even the most controversial issues in a Christ-like manner.

[1] Mark Noll, The Civil War as Theological Crisis (Oxford University Press, 2006), pp. 36–37.

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Nathan A. Finn is associate professor of historical theology and Baptist Studies at Southeastern Baptist Theological Seminary. He is also an elder at First Baptist Church of Durham, NC and a senior fellow of the Andrew Fuller Center for Baptist Studies.

Supplying Andrew Fuller’s pulpit

By Michael A.G. Haykin

When Andrew Fuller was serving as the secretary of the BMS he would be away from his pulpit up to three months a year. I have often wondered who supplied his pulpit before he had an unordained assistant by the name of John Keen Hall. In a publication entitled The Preacher; or Sketches of Original Sermons (Philadelphia: J. Whetham & Son, 1842), which contains an essay by Fuller on how to compose a sermon, it is mentioned that “several members of [Fuller’s] church were successfully employed in village preaching, and occasionally supplied destitute congregations in the neighbourhood” (“Preface”, p.iv). These men could have easily supplied Fuller’s pulpit.

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Michael A.G. Haykin is the director of the Andrew Fuller Center for Baptist Studies. He also serves as Professor of Church History and Biblical Spirituality at Southern Baptist Theological Seminary. Dr. Haykin and his wife Alison have two grown children, Victoria and Nigel.

Andrew Fuller’s final sermon—vintage Fuller

By Michael A. G. Haykin

Andrew Fuller passed into the presence of the Lord he had served faithfully for most of his life 198 years ago today. In the months prior to his death he had been preaching through 1 Corinthians and had reached the middle of the fourth chapter before his death. His last sermon, though, was on Isaiah 66:2, preached on April 2, 1815. John Jenkinson (1799–1876), sixteen years old at the time and one of Fuller’s regular hearers—he would later pastor another Baptist work in Kettering, the scene of Fuller’s ministry since 1782—many years later recalled Fuller’s “unequalled expository labours,” as he put it, and heard that final sermon.

He noted that Fuller’s main points were three in number (very Baptist-like!):

“God’s approval of poverty of spirit, or genuine humility: of contrition of spirit, or true repentance: of tenderness of spirit, or a godly shrinking from sin and temptation.”

(In R.L. Greenall, ed., The Autobiography of the Rev. John Jenkinson, Baptist Minister of Kettering and Oakham [Victor Hatley Memorial Series, vol.3; Northampton, Northamptonshire: Northamptonshire Record Society, 2010], 22­–23).

These points are vintage Fuller—and a key reason why we remember his life and witness with thanksgiving to the God who enabled him to do all that he did.

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Michael A.G. Haykin is the director of the Andrew Fuller Center for Baptist Studies. He also serves as Professor of Church History and Biblical Spirituality at Southern Baptist Theological Seminary. Dr. Haykin and his wife Alison have two grown children, Victoria and Nigel.

Zwingli Against the Zwinglians?

By Ian Hugh Clary

Zwinglianism is the view that the elements of the Lord’s Supper are only a memorial and that Christ is in no sense present—what some have called the “real absence” view, or the memorialist view. The Eucharist was a hotly debated topic during the Reformation that resulted in deep lines drawn between the Reformed, particularly the Swiss, and the Lutherans. Luther could barely bring himself to say that Zwingli was a brother in the Lord because the Zurich theologian refused to believe in consubstantiation. It is often noted that Calvin sought to steer a middle course between the Lutheran and Zwinglian forms by offering a “spiritual presence” view, where the Spirit draws the believer by faith into true communion with Christ in the elements. The so-called memorial view had a continuing influence in subsequent Reformed theology, and even more so in broader evangelicalism. But was Zwingli a Zwinglian?

W. P. Stephens, in his Zwingli: An Introduction to His Thought (Oxford, 2001) puts Zwingli in perspective. The heat of Zwingli’s debate with Luther centred on the words of Christ who said of the bread, “This is my body.” For Zwingli, the word “is” should be understood as “signifies.” For Luther this was anathema. At the Marburg Colloquy (1529), though some headway towards agreement was made, the two Reformers could not agree on this point. However, this did not entail that Zwingli denied any presence of Christ in the supper. After the colloquy, Zwingli expressed his belief in the “real presence” of Christ. Stephens, pointing to Zwingli’s works like An Account of the Faith (1530) and The Letter to the Princes of Germany (1530), says, “Zwingli made it clear that the bread was not mere bread, and he began to affirm terms such as presence, true, and sacramental” (105). In the appendix to his An Exposition of the Faith (1531) Zwingli said, “We believe Christ to be truly present in the Supper, indeed we do not believe that it is the Lord’s Supper unless Christ is present” (Stephens, 105). This change in emphasis came with a greater stress on the bread and the wine, both of which were “divine and sacred” (Stephens, 107).

Stephens does an excellent job tracing out Zwingli’s overall Eucharistic theology. After establishing that Zwingli was not really a “Zwinglian,” as the term has become known, he also makes the important point that Zwingli was consistent in his theology from his early to his later years. While his earlier views were nascent, his later views did not contradict them. In 1523 Zwingli spoke of the soul being fed in the supper. Admittedly he emphasised the “symbolic” understanding of the elements after 1524, yet he held this view when he spoke of feeding on Christ. Stephens summarizes Zwingli’s overall thought saying, “The more positive notes in the later Zwingli do not indicate a real shift in his position, rather a difference of emphasis” (Stephens, 109). The concern for Zwingli, as for other Reformers at this time, was the place of faith in the communicant—he guarded against any gracious effect for the unbeliever who partakes. In this, he appealed to the early Luther who emphasized the need for faith. While issues of Christology and philosophy play into their differences, Zwingli was not as far from Luther as the German Reformer thought. Though he they did not share full agreement, Zwingli was much closer to Calvin, whose view Luther was not so scathingly against.

So, in a sense, Zwingli was against the Zwinglians.

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Ian Hugh Clary is finishing doctoral studies under Adriaan Neele at Universiteit van die Vrystaat (Blomfontein), where he is writing a dissertation on the evangelical historiography of Arnold Dallimore. He has co-authored two local church histories with Michael Haykin and contributed articles to numerous scholarly journals. Ian serves as a pastor of BridgeWay Covenant Church in Toronto where he lives with his wife and two children.

A Missionary Vision of the Glory of God

By Dustin W. Benge

David Brainerd (1718–1747) yearned for the salvation of Native Americans scattered along the colonial trails of America and farther west. From 1742 to 1747 he toiled among tribes in New York, New Jersey, and Pennsylvania. Initially he saw little to encourage him and seriously considered abandoning his labors among them altogether. But in time the situation reversed itself, and scores of Native Americans came to know Christ. Brainerd’s poor health, however, eventually forced him to abandon his missionary efforts, and at age twenty-nine he died.

Brainerd spent his last days in the home of his celebrated friend, Jonathan Edwards (1703–1758). Before his death, Brainerd consented to leave his diary with Edwards for publication. That volume has had an untold impact on the lives of others because it reveals Brainerd’s devotion, earnestness, sincerity, and self-denying spirit.

Missionaries such as Henry Martyn (1781–1812), William Carey (1761–1834), and Jim Elliot (1927–1956) have spoken of the great inspiration they received from reading Brainerd’s diary. These are some of the last entries Brainerd made:

This day, I saw clearly that I should never be happy, yea, that God Himself could not make me happy, unless I could be in a capacity to “please and glorify Him forever.” Take away this and admit me into all the fine havens that can be conceived of by men or angels, and I should still be miserable forever. . . . Oh, to love and praise God more, to please Him forever! This my soul panted after and even now pants for while I write. Oh, that God might be glorified in the whole earth! . . . Was still in a sweet and comfortable frame; and was again melted with desires that God might be glorified, and with longings to love and live to Him. . . . And oh, I longed to be with God, to behold His glory and to bow in His presence!

It is clear that Brainerd’s desire was to magnify God’s glory before the world. He also looked forward to his earthly departure because he longed to see the glory of God in heaven. What exactly does the phrase "the glory of God" refer? It is the sum of who God is—the sum of his attributes and divine nature. Throughout history, God has endeavored to show all men and women His glory.

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Dustin W. Benge (Ph.D. Candidate, The Southern Baptist Theological Seminary) serves as Associate Pastor and Pastor for Family Ministries at Christ Fellowship Baptist Church in Mobile, AL. Dustin is a junior fellow of the Andrew Fuller Center and lives with his wife, Molli, in Mobile.

 

Unfolding the Word of God

By Evan D. Burns

Andrew Fuller loved to stare long and hard at Scripture in deep meditation and study.  His pastoral methods were marked by providing good food for his flock and by protecting them from contaminated food.  Fuller despised false doctrine, and he was quick to engage those who promoted such error.  One way he protected his flock from confusion and uncertainty was by expounding difficult and seemingly contradictory passages in Scripture.  In a large section in the first volume of his Works called “Passages Apparently Contradictory,” Fuller would take a couple of verses with ostensible contradictions and clarify their coherence having considered each of their historical, literary, and theological contexts.  As he did this for his people, he modeled how ministers today can help their flocks have more confidence in the Word of God and more certainty in its inerrancy, infallibility, and sufficiency.  The Serpent loves to ask, “did God really say….?”  If we, like Fuller, would not rest till we had a satisfactory understanding of how the hard texts fit together, those entrusted to our care would have their eyes opened to wonderful things in God’s law.  “The unfolding of your words gives light; it imparts understanding to the simple” (Ps 119:130).  The first two conflicting texts in his “Passages Apparently Contradictory” are:

“And ye will not come to me, that ye might have life.”—John 5:40.

“No man can come to me except the Father, who hath sent me, draw him….  It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me”

“Jesus knew from the beginning who they were that believed not: and he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father.”—John 6:44, 45, 64, 65.

The following points demonstrate Fuller’s durable cogitation of difficult texts and how he could plainly harmonize without being too complex or too simplistic:

First, There is no way of obtaining eternal life but by Jesus Christ….  Secondly, They that enjoy eternal life must come to Christ for it….  Thirdly, It is the revealed will of Christ that everyone who hears the gospel should come to him for life….  Fourthly, The depravity of human nature is such that no man, of his own accord, will come to Christ for life….  Fifthly, The degree of this depravity is such as that, figuratively speaking, men cannot come to Christ for life….  Sixthly, A conviction of the righteousness of God’s government, of the spirituality and goodness of his law, the evil of sin, our lost condition by nature, and the justice of our condemnation, is necessary in order to our coming to Christ….  Lastly, There is absolute necessity of a special Divine agency in order to our coming to Christ….  Upon the whole, we see from these passages taken together, first, if any man is lost, whom he has to blame for it—himself; secondly, if any man is saved, whom he has to praise for it—God.[1]

[1]Andrew Gunton Fuller, The Complete Works of Andrew Fuller, Volume 1: Memoirs, Sermons, Etc., ed. Joseph Belcher (Harrisonburg, VA: Sprinkle Publications, 1988), 667-69.

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Evan D. Burns (Ph.D. Candidate, The Southern Baptist Theological Seminary) is on faculty at Asia Biblical Theological Seminary, and he lives in Thailand with his wife and twin sons.  They are missionaries with Training Leaders International.

"Being Baptist": An AFCBS Conference in Sarnia, Ontario

On June 1, 2013, Dr. Michael A. G. Haykin will be leading a conference on the theme of "Being Baptist: Reflections on a History" at Sovereign Grace Community Church in Sarnia, Ontario.

Conference Schedule: 9:30–10:30am    Where did Baptists come from? 10:50–11:50am  Baptists and the challenge of the age of reason 1:00–2:00pm      Revival and the Baptists in the 18th century 2:20–3:15pm       Samuel Pearce: a Baptist hero

Contact Information: Sovereign Grace Community Church, Sarnia, ON Pastor Glenn Tomlinson 365 Talfourd Street, Sarnia, ON N7T 1R1 tel. 519-344-6100 email: glenntomlinson@cogeco.ca

Boston Not Jerusalem

By Ryan Patrick Hoselton

The Boston Marathon bombing represents a society that is worlds apart from the Boston inhabited by the Puritan Increase Mather (1639-1723). Abhorrent evils perpetrated in any city—like the Newtown shooting, 9/11, and the Oklahoma City bombing—raise the very human question: why? Each generation has to wrestle with new and complicated manifestations of wrongdoing. Increase Mather had no category for making sense of how two Chechen brothers could plant explosives at a massive annual foot-race. However, perhaps his response to the calamities of Boston in his day could help us gain perspective on the city’s recent catastrophe.

In many ways, modern-day Boston has failed to live up to Mather’s lofty aspirations for the city. Mather, the former minister of the historic Second Church and President of Harvard from 1685-1702, planned for Boston to become the new Jerusalem—God’s holy society on earth. But even in his day, Boston was far from heaven. The seventeenth-century New Englanders intimately knew suffering. The reason many of them came to New England was to flee religious persecution. If they survived the long voyage, they faced the threat of frequent and devastating plagues.

But it was the attacks from the native New England tribes that evoked one of Mather’s fullest reflections on the evil of his times, An Earnest Exhortation to the Inhabitants of New-England (1676).[1] In this treatise, Mather blamed the tragedies on the sins of Boston’s citizens: “What shall we say when men are seen in the Streets with monstrous and horrid Perriwigs, and women with their Borders and False Locks…whereby the anger of the Lord is kindled against this land (9)!” He’s just getting warmed up. He listed Boston’s iniquities and warned that unless the citizens reform their lives, “New-England hath not seen its worst dayes.” For Mather, Boston’s prosperity and its demise was contingent on its righteousness before God. Thus, his solution for eradicating Boston’s suffering was to recruit its citizens to significant moral reform.

Okay, I know what you’re thinking (or should be thinking if you’re not): so far, Mather is not helping us understand evil today! But briefly give him a little grace. As a result of these events, Mather ministered to many hurting people: “Is it nothing that Widdows and Fatherless have been multiplyed among us?” He wanted to see evil and its effects eliminated just as much as those impacted by the Boston Marathon bombings. However, no earthly city could ever be righteous enough to completely evade adversity—all of mankind is fallen. His solution was geographically misguided.

Mather placed his hope in the right city, but he located it in the wrong place. Revelation 21:2-4 describes how the new Jerusalem will come:

And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from the throne saying, ‘Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.’

Boston is not the New Jerusalem—it does not exist on earth. The events from last week’s race testify to the sad reality that evil still afflicts the city four-hundred years later. Ever since Babel, mankind has had the tendency to rely on the kingdoms that we can construct. We like our societies because they reflect us rather than God. However, despite our best efforts, we cannot create the righteous kingdom that will bring us peace.

Mather was right that God will entirely eradicate all evil and its consequences in his new Jerusalem. However, this is not a city that mortals can build.  Instead, we must rest our hopes for peace on the King of the new Jerusalem, Jesus Christ, who will lovingly assemble this city for his people.

[1]Increase Mather, An Earnest Exhortation to the Inhabitants of New-England (Boston: John Foster: 1676). You can access the full text here: http://digitalcommons.unl.edu/etas/31/

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Ryan Patrick Hoselton is pursuing a ThM at The Southern Baptist Theological Seminary. He lives in Louisville, KY with his wife Jaclyn, and they are expecting their first child in August.

 

When Research Interests Collide

By Dustin Bruce

Every historian knows the rare joy of finding an unsuspected link to his or her primary research interest when engaging in a secondary research project. This recently happened to me as I found mentions of and quotations from Andrew Fuller (my primary research interest) in 19th century Baptist newspapers. Though the findings were not directly applicable to the project I was working on, I learned a great deal about Fuller’s reception among 19th century Baptists in the South and filed the articles away for later use.

To illustrate how 19th century Baptist papers were using Fuller, I would like to mention two articles taken from the Baptist Recorder, the North Carolina state paper. My main reason for highlighting the Baptist Recorder is the ease of doing research in the paper’s online database. Researching most state papers involves hours spent gazing at a microfilm machine, but here the Biblical Recorder has been digitized and rendered fully searchable from the years 1834-1970.

The first article I would like to highlight is entitled “Did Judas Partake of the Lord’s Supper” and appears in a June 29, 1844 issue of the Biblical Recorder.[i] In this article, the author addresses the question posed in the title by examining Fuller’s opinion on the topic. We learn a great deal about the esteem in which Fuller was held by the author’s remarks. He states, “Andrew Fuller, whose opinion, on all theological subjects, is entitled to great consideration, has answered this question in the negative.” He then follows with a summary of Fuller’s argument, capping the article off with a direct quotation taken from his works.[ii] Nearly thirty years after his death and across the Atlantic Ocean, Fuller’s opinion carried weight with Baptists of North Carolina.

The second article I would like to highlight comes from the September 9, 1885 issue and is entitled, “To What Causes in Ministers may Much of Their Want of Success be Imputed?”[iii] In this article, the author cites relevant portions of Fuller’s Memoirs[iv] in an effort to show “how little the world has changed in some respects in a hundred years.” After discussing the 1785 minister’s meeting associated with this piece, the author cites Fuller’s three main points to answer the question presented in the title. His answer is as follows:

1st. The want of personal religion; particularly the neglect of close dealing with God in closet prayer.

2nd. The want of reading and studying the Scriptures more as Christians for the edification of our souls. We are too apt to study them merely to find out something to say to others without living upon the truth ourselves. If we eat not the book, before we deliver its contents to others, we may expect the Holy Spirit will not much accompany us.

3rd. The want of being emptied of self-sufficiency. In proportion as we lean upon our own gifts or parts or preparations, we slight the Holy Spirit; no wonder that, being grieved, he should leave us to do our work alone. Besides when this is the case, it is, humanly speaking, unsafe for God to prosper us, especially those ministers who possess considerable ability.

Recognizing the religious climate had undergone some changes, the author added two more reasons of his own: a lack of ministerial sympathy for God’s people and the presence of a spirit of fear among ministers. Yet, it is clear that the name and ministry of Andrew Fuller resonated with at least a portion of the readership of the Biblical Recorder in 1885.

Fuller’s ministry remains just as instructive for Baptists today as it was for North Carolina Baptists in the 19th century. I look forward to the next time my primary research interest and my secondary research interests collide.

[i]Anemond, “Did Judas Partake of the Lord’s Supper,” The Biblical Recorder, vol. IX, no. 26, June 29, 1844: 2.

[ii]Andrew Gunton Fuller, “The Presence of Judas at the Lord’s Supper,” The Complete Works of Andrew Fuller, Volume 3: Expositions – Miscellanies, ed. Joseph Belcher (Harrisonburg, VA: Sprinkle Publications, 1988), 473-74.

[iii]J.R. Jones, “To What Causes in Ministers may Much of Their Want of Success be Imputed?,” The Biblical Recorder, vol. 51, no. 10, September 9, 1885: 1.

[iv]Andrew Gunton Fuller, “Memoir,” The Complete Works of Andrew Fuller, Volume 1: Memoirs, Sermons, Etc., ed. Joseph Belcher (Harrisonburg, VA: Sprinkle Publications, 1988), 47.

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Dustin Bruce lives in Louisville, KY where he is pursuing a PhD in Biblical Spirituality at Southern Seminary. He is a graduate of Auburn University and Southwestern Seminary. Dustin and his wife, Whitney, originally hail from Alabama.

Helpful Tips on Publishing Historical Monographs

By Nathan A. Finn

I need to begin this post with a caveat: I have never written a historical monograph. There are many reasons for this, chief among them my propensity toward distraction and boredom. Simply put, at this season in my life I can’t think of a single historical topic to which I want to devote 200 or more pages. I can, however, think of dozens of historical topics to which I want to devote 15–50 pages as well as numerous historic primary sources that I wish to see reprinted in critical editions. For that reason, my own scholarly publications tend to fall into three broad categories: 1) journal articles or contributed essays; 2) critical book reviews; 3) editing primary sources. Perhaps I’ll write a monograph or two at some point, but don’t hold your breath. For the time being, that’s not really my style.

Because I have never written a monograph, I’m obviously not an authority on this topic. However, I know lots of authorities on this topic. I also know that many readers of this blog are graduate students and younger church historians who probably do want to write monographs. So my desire in this post is not to position myself as an authority, but rather to point readers to a helpful resource I have found for those interested in publishing historical monographs.

Religion in American History is a consortium blog of mostly college and university historians who study American religious history. Some of the contributors are evangelicals, while others are not. Many have written on topics that at least intersect with Baptist Studies, which is a particular emphasis of the contributors to Historia Ecclesiastica. Religion in American History is a particularly helpful resource if you want to read substantive reviews of recent monographs (and sometimes important journal articles) in the field of American religious history.

Randall Stephens, who serves as one of the three “blogmeisters” for Religion in American History, has written a helpful post titled “Turning it into a Book.” In that post, Stephens collates suggestions from various publishers, along with his own insights on the topic. While Stephens focuses primarily on publishing for university presses, his suggestions also apply to church historians who wish to publish monographs with other types of scholarly presses such as Eerdmans, Baker Academic, IVP Academic, Pickwick, or T&T Clark (to name a few options). I think they also generally apply to historians who wish to publish textbooks or semi-scholarly books with evangelical presses such as Crossway, B&H, Moody, Zondervan, and Kregel. (For the record, the latter presses have scholarly divisions and regularly publish monographs in other disciplines such as theology, biblical studies, ethics, and apologetics. My not including them in the first list is not a “knock” on these fine publishing houses, but simply a recognition of the reality that they rarely publish scholarly monographs in my field.)

If I ever do get around to publishing a monograph (my lonely and heretofore unpublished dissertation is screaming at me from the shelf as I type), then I’ll consult Stephens’s helpful post on the front-end of that project. Perhaps many of this blog’s readers will “beat me to the punch” and publish one or more historical monographs. If so, I hope you folks also find Stephens’s post useful.

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Nathan A. Finn is associate professor of historical theology and Baptist Studies at Southeastern Baptist Theological Seminary. He is also an elder at First Baptist Church of Durham, NC and a senior fellow of the Andrew Fuller Center for Baptist Studies.

John Witherspoon’s “Qualities of Most Importance” for the Minister

By Dustin W. Benge

In his first sermon as president of the College of New Jersey (1768–94; now Princeton University), John Witherspoon (1722–1794) affirmed that "true religion in the heart is of far greater importance to the success and efficacy of the ministry than eminence or gifts."[1] He enlarged on it, for example, in his Lectures on Eloquence. He had no hesitation as to what ought to be at the beginning of the list of "the qualities of most importance"[2] for the preaching of the gospel:

1. Piety – To have a firm belief of that gospel he is called to preach, and a lively sense of religion upon his own heart.

2. It gives a man the knowledge that is of most service to a minister. Experimental knowledge is superior to all other, and necessary to the perfection of every other kind. It is indeed the very possession, or daily exercise of that which it is the business of his life, and the duty of his office, to explain and recommend. Experimental knowledge is the best sort in every branch, but it is necessary in divinity, because religion is what cannot be truly understood, unless it is felt.

3. True piety will direct a man in the choice of his studies. The object of human knowledge is so extensive, that nobody can go through the whole, but religion will direct the student to what may be most profitable to him, and will also serve to turn into its proper channel all the knowledge he may otherwise acquire.

4. It will be a powerful motive to diligence in his studies. Nothing so forcible as that in which eternity has a part. The duty to a good man is so pressing, and the object so important, that he will spare no pains to obtain success.

5. True religion will give unspeakable force to what a minister says. There is a piercing and penetrating heat in that which flows from the heart, which distinguishes it both from the coldness of indifference, and the false fire of enthusiasm and vain-glory. We see that a man is truly pious has often esteem, influence, and success, though his parts may be much inferior to others, who are more capable, but less conscientious. If, then, piety makes even the weakest venerable, what must it do when added to the finest natural talents, and the best acquired endowments?

6. It adds to a minister’s instruction, the weight of his example. It is a trite remark, that example teaches better than precept. It is often a more effectual reprimand to vice, and a more inciting argument to the practice of virtue, than the best of reasoning. Example is more intelligible than precept. Precepts are often involved in obscurity, or wrapped by controversy; but a holy life immediately reaches, and takes possession of the heart.

…observe, as the conclusion of the whole, that one devoted to the service of the gospel should be really, visibly, and eminently holy.

                [1] John Witherspoon, The Works of John Witherspoon (Edinburgh, 1815), 5:160.

                [2] John Witherspoon, "Ministerial Character and Duty" in The Works of the Rev. John Witherspoon (Philadelphia: William W. Woodward, 1800), 2:285.

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Dustin W. Benge (Ph.D. Candidate, The Southern Baptist Theological Seminary) serves as Associate Pastor and Pastor for Family Ministries at Christ Fellowship Baptist Church in Mobile, AL. Dustin is a junior fellow of the Andrew Fuller Center and lives with his wife, Molli, in Mobile.  

AFCBS Conference on Baptist Women

On Saturday, May 11, 2013, in Otisville, Michigan, Dr. Michael A. G. Haykin will be speaking in a conference on women in Baptist history at Emmanuel Baptist Church (map and directions here). The conference schedule is posted below:

8:30–9:30 a.m. Contentinal Breakfast 9:30–10:30 a.m. Baptist women, 1640s–1890s 10:45–11:45 a.m. Anne Dutton (1692–1765) and her writings: a means of edification 12:00–1:00 p.m. Anne Steele (1717–1778) and her hymns: a means of revival 1:00– 2:15 p.m. Lunch and Fellowship 2:15–3:15 p.m. Ann Judson (1789–1826) and her letters: a means of missions

Canadian Baptist History

By Ian Hugh Clary

Canadian Baptists have a history too, eh? Though some of you may have heard of T. T. Shields, you are probably not as familiar with names like Alexander Stewart, R. A. Fyfe, Henry Alline, or C. J. Holman (and his powerful wife Caroline!). These are just a selection from a group of men and women who helped establish the Baptist denomination in Canada. Our history is colourful, theologically rich, and is deeply significant not only to Canadian Baptist identity, but to Canadian history as a whole—for instance, did you know that the man who discovered that the Germans were using chlorine gas in the Great War was Col. George Nasmith who attended Jarvis Street Baptist Church in Toronto?

Last month the Canadian Baptist Historical Society met at Heritage College in Cambridge, ON. We were delighted to see our numbers doubled and two members join the executive—including yours truly. Papers were given by our president, Michael Haykin, and one of his students, Michael Plato, who is also a professor at Seneca College in Toronto. Dr. Haykin presented on Andrew Fuller and trinitarianism, while Plato gave a stimulating paper on E. Y. Mullins. You might find it odd that neither address dealt with a Canadian; we’re okay with that, we have confidence in our identity!

The Society is based out of McMaster Divinity College and is connected to the work at the Canadian Baptist Archive. We were thankful to hear a report that the Archive is making progress in terms of preserving old and deteriorating manuscripts, and that they have made changes so that scholars have an easier and more comfortable time doing their work. I, for one, have benefited greatly from the Archive this past year. The Society is also hoping to have a social media presence, so keep your eyes peeled for us on Facebook and Twitter in the coming weeks. Our most important work, however, is the publication of various works related to Baptist history. McMaster’s series in Baptist history published with Wipf & Stock is a vehicle towards that end. Our first book dealt with Baptists in Canadian public life, and our upcoming book is on Baptists and War; many of the papers from a recent Fuller Center conference will be included.

As a Canadian and a Baptist, I am thankful that there are a growing number of men and women committed to keeping the memory of our forebears alive. If you are a Chronicling Canuck with a Baptist flavour, or you if are merely interested in coming to the next event or becoming a member of the Society, please go to our website to find out how.

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Ian Hugh Clary is finishing doctoral studies under Adriaan Neele at Universiteit van die Vrystaat (Blomfontein), where he is writing a dissertation on the evangelical historiography of Arnold Dallimore. He has co-authored two local church histories with Michael Haykin and contributed articles to numerous scholarly journals. Ian serves as a pastor of BridgeWay Covenant Church in Toronto where he lives with his wife and two children.

The Eye of True Wisdom

By Evan D. Burns

In a sermon on Proverbs 14:8, Andrew Fuller looked long and hard at the virtue of godly wisdom.  He extracted many helpful principles from this verse, and one of the most insightful comments he made was how to use the Word of God in getting wisdom.  He says that the Word functions in two main ways in teaching us wisdom.  It shows us what the destructive end will be of folly, from which wisdom deters us.  Moreover, he makes an amazing observation about wisdom—the eye of wisdom should not chiefly look to the negative consequence of folly in order to avoid it; rather, the eye of wisdom should zealously fix its sight on Christ who is worthy of its gaze.  Such Christ-enamored wisdom is cultivated through meditation and prayer.

We shall read the oracles of God: the doctrines for belief, and the precepts for practice; and shall thus learn to cleanse our way by taking heed thereto, according to God’s word. It will moreover induce us to guard against the dangers of the way. We shall not be ignorant of Satan’s devices, nor of the numerous temptations to which our age, times, circumstances, and propensities expose us. It will influence us to keep our eye upon the end of the way. A foolish man will go that way in which he finds most company, or can go most at his ease; but wisdom will ask, “What shall I do in the end thereof?” To understand the end of the wrong way will deter; but to keep our eye upon that of the right will attract. Christ himself kept sight of the joy that was set before him. Finally, as holy wisdom possesses the soul with a sense of propriety at all times, and upon all occasions, it is therefore our highest interest to obtain this wisdom, and to cultivate it by reading, meditation, prayer, and every appointed means.[1]

 [1]Andrew Gunton Fuller, The Complete Works of Andrew Fuller, Volume 1: Memoirs, Sermons, Etc., ed. Joseph Belcher (Harrisonburg, VA: Sprinkle Publications, 1988), 465-66.

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Evan D. Burns (Ph.D. Candidate, The Southern Baptist Theological Seminary) is on faculty at Asia Biblical Theological Seminary, and he lives in Thailand with his wife and twin sons.  They are missionaries with Training Leaders International.

The Recruiting Pastor

By Ryan Patrick Hoselton

Christians implore the help of their pastor for a range of reasons—at a range of hours of the night. I know this not because I’m a pastor but because I’m a Christian. But how many requests for help does the average pastor make of his congregation? He likely won’t get many, so he better choose his petitions wisely.

Andrew Fuller (1754-1815) requested the help of his congregation in evangelism. In 1806, he wrote a letter to believers entitled, The Pastor’s Address to His Christian Hearers, Entreating Their Assistance In Promoting the Interest of Christ.[1] He asked for help to promote the gospel, and pastors today can learn from his recruiting methods.

First, he aimed to convince his congregation that evangelism was their mission too, “There is an important difference between Christian ministers and the Christian ministry. The former…exist for your sakes…but the latter, as being the chosen means of extending the Redeemer’s kingdom, is that for which both we and you exist (345-46).” Sharing the gospel is the job description of every Christian. As Nehemiah and Ezra enlisted the help of the Israelites to construct the temple, argued Fuller, so pastors today need believers to build the church (346).

Secondly, Fuller made his congregants aware that their involvement in the Christian mission was necessary for the continuation of churches. People are more willing to participate when they know that they are needed. God uses means to save unbelievers, and the “ordinary way in which the knowledge of God is spread in the world is, by every man saying to his neighbour and to his brother, ‘Know the Lord’ (351).”

Thirdly, Fuller not only entreated their assistance for the mission but he also equipped them for it. Perhaps the reason why many think that their sole duty in evangelism “consisted in sending the [unbelieving] party to the minister” is because they’ve never been trained in evangelism (348). Fuller would not allow his congregants to make this excuse. The chief rule in evangelism, Fuller instructed, was to “point them directly to the Saviour” (349). Merely sharing truths about Christianity without directing the unbeliever to Christ will only mislead him or her to “a resting place short of him (350).” Thus, it is crucial for every believer to “be skilful in the word of righteousness; else you administer false consolation (349).”

To put these principles to use, Fuller suggested three accessible opportunities. First, parents can assist the pastor in evangelism by dialoging with their children about the sermon. Second, Christians should invite their unbelieving friends to the preaching of the Word and discuss it with them. Thirdly, believers’ lives must be walking testimonies to the fruit of the gospel before their neighbors. “Enable us to use strong language when recommending the gospel by its holy and happy effects,” Fuller begged (351).

[1] This appeal was a circular letter for the Northamptonshire Baptist Association. Andrew Fuller, “The Pastor’s Address to His Christian Hearers, Entreating Their Assistance In Promoting the Interest of Christ,” in The Complete Works of the Rev. Andrew Fuller with a Memoir of His Life by Andrew Gunton Fuller, 3 Vols., ed. Joseph Belcher (Philadelphia: American Baptist Publication Society, 1845. Repr., Harrisonburg, VA: Sprinkle, 1988), 3:345-351.

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Ryan Patrick Hoselton is pursuing a ThM at The Southern Baptist Theological Seminary. He lives in Louisville, KY with his wife Jaclyn, and they are expecting their first child in August.

 

Treatment of the Doctrine of the Holy Spirit within Reformed Confessions: Poor or Pervasive?

By Dustin Bruce

The Puritans and broader Reformed orthodoxy have long been considered a movement intensely interested in the doctrine of the Holy Spirit. This concern for pneumatology, inherited from John Calvin, led Geoffrey Nuttall to declare, “the doctrine (of the Holy Spirit), with its manifold implications, received a more thorough and detailed consideration from the Puritans of seventeenth-century England than it has received at any other time in Christian history.”[1] Considering the significance placed on the person and work of the Spirit within Puritan and Reformed orthodox thought, it may surprise some that no chapter specifically on the Holy Spirit was included in major confessional statements, such as the Westminster Confession of Faith.

Yet, the lack of a chapter dedicated solely to the Holy Spirit does not reveal a lack of interest in the topic. Commenting specifically on the charge that the Westminster Confession of Faith lacked an emphasis on the Holy Spirit, B.B. Warfield stated, “The sole reason why it does not give a chapter to this subject, however, is because it prefers to give nine chapters to it…”[2] Though Warfield’s analysis rings true and much mention is made of the Holy Spirit and his work throughout Reformed orthodox confessions, the lack of a designated chapter does require greater analysis on the part of the reader if one wants to discover the full scope of a confession’s treatment of the doctrine.

The past year has witnessed the publication of two helpful guides on the doctrine of pneumatology within the Reformed confessions. First, a chapter entitled “The Holy Spirit in the Westminster Standards” by Joseph Morecraft III has been published within a helpful larger volume, The Beauty and Glory of the Holy Spirit, edited by Joel R. Beeke and Joseph Pipa Jr.[3] More substantially, Yuzo Adhinarta has published his fine doctoral dissertation, completed at Calvin Theological Seminary, as The Doctrine of the Holy Spirit in the Major Reformed Confessions and Catechisms of the Sixteenth and Seventeenth Centuries. In his own words, Adhinarta’s work, “attempts to explore and provide a systematic account of the person and some aspects of the work of the Holy Spirit as presented in the major Reformed confessions and catechisms of the sixteenth and seventeenth centuries.”[4]

I encourage you to pick up both worthy volumes, but Adhinarta’s work is one that any scholar interested in Reformed orthodox pneumatology must consult.

[1] Geoffrey F. Nuttall, The Holy Spirit in Puritan Faith and Experience, 3rd ed. (Chicago: University Of Chicago Press, 1992), xxviii.

[2] Benjamin B. Warfield, “Introductory Note” in Abraham Kuyper, Concise Works of the Holy Spirit, 1900 ed., AMG Concise Series (Chattanooga: TN: AMG Publishers, 2009), xxvii.

[3] Joseph Morecraft III, “The Holy Spirit in the Westminster Standards,” in Joel R. Beeke and Joesph A. Pipa, Jr., eds., The Beauty and Glory of the Holy Spirit (Reformation Heritage Books, 2012).

[4] Yuzo Adhinarta, The Doctrine of the Holy Spirit in the Major Reformed Confessions and Catechisms of the Sixteenth and Seventeenth Centuries (Carlisle, UK: Langham Partnership International, 2012), 2.

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Dustin Bruce lives in Louisville, KY where he is pursuing a PhD in Biblical Spirituality at Southern Seminary. He is a graduate of Auburn University and Southwestern Seminary. Dustin and his wife, Whitney, originally hail from Alabama.

Should Baptists Care About Social Concerns? William Ward Believed So (PART TWO)

By J. Ryan West

As shown yesterday, Ward was concerned deeply to see significant changes regarding social issues in India.  Successful social action would not, however, come without the power of Christ’s gospel according to Ward.  When reading this book, it is highly important to note Ward’s evolution concerning how he addressed injustices.  Otherwise, readers easily misunderstand his position.  In his earlier years, Ward proved to be a radical activist that nearly escaped imprisonment twice.  Political upheaval modeled on the French Revolution was his ideal during the 1790’s.  His conversion and subsequent development over several decades of ministry in India brought about a much different approach to such concerns by the time he preached these sermons.  For the seasoned Ward, lasting social change would only occur if the gospel permeated a society: “Let the females of the United Kingdom speak, and they must be heard…By such an interposition, so worthy of the sex in these countries, the females in India will be blessed with all that profusion of privileges which women in Christian countries enjoy; and, being thus blessed, will become the light, the shade, and the ornament of India” (83-84).  As one can see, he never expected significant change apart from the gospel taking root in India.  Ward had thus transformed from a political activist to a ‘gospel activist’ by the end of his career.

For Ward, addressing social concerns was a given.  Biblical Christians could not be concerned with their neighbors’ eternal condition without caring for their immediate needs.  Biblical Christians had no choice but to pursue biblical justice through the means of social action coupled with anchoring a society in biblical beliefs.  As contemporary Baptists think about the relationship of addressing the physical, social, and mental needs evident in the surrounding culture, it would be helpful to look to our Baptist predecessors.  Baptists should concern themselves with rescuing women from sex trafficking, loving—and possibly adopting—children abandoned to foster care or absentee parents, and speak out against the horrors of abortion and systemic oppression.  To ignore these matters is irresponsible and unloving.  Such responses would prove equally irresponsible and unloving, however, if Baptists do not seek to establish gospel wisdom in these conversations.  Lasting social change will only come through individuals who experience the grace and peace of Jesus Christ.  The gospel activist William Ward certainly thought so.

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J. Ryan West (PhD Candidate, The Southern Baptist Theological Seminary) is the LoveLoud National Coordinator at the North American Mission Board. He assists Southern Baptist churches and educational institutions throughout the United States and Canada in establishing and conducting gospel-centered ministries of mercy to proclaim Christ while meeting human needs in significant and sustainable ways.  Also, he was tasked recently as an Assistant Editor for The Andrew Fuller Works Project, a fifteen-volume series to be published by Walter de Gruyter.

Gordon Wood on the Threat of Presentism in Historical Studies

By Nathan A. Finn

A couple of years ago, I had the pleasure of reading Gordon Wood’s fine book The Purpose of the Past: Reflections on the Uses of History (Penguin, 2008). The book is a collection of Wood’s published review essays of significant historical books written by others, most of which deal with American history during the Colonial Era and the Early Republic. It is a gem of a book.

In his introduction, Wood warns against the temptation toward presentism that is so common among so many historians.

But the present should not be the criterion for what we find in the past. Our perceptions and explanations of the past should not be directly shaped by the issues and problems of our own time. The best and most serious historians have come to know that, even when their original impulse to write history came from a pressing present problem. The best and most sophisticated histories of slavery and the best and most sophisticated histories of women soon broke loose from the immediate demands of the present and have sought to portray the past in its own context with all its complexity.

The more we study the events and situations in the past, the more complicated and complex we find them to be. The impulse of the best historians is always to penetrate ever more deeply into the circumstances of the past and to explain the complicated context of past events. The past in the hands of expert historians becomes a different world, a complicated world that requires considerable historical imagination to recover with any degree of accuracy. The complexity that we find in that different world comes with the realization that the participants were limited by forces that they did not understand or were even aware of—forces such as demographic movements, economic developments, or large-scale cultural patterns. The drama, indeed the tragedy, of history comes from our understanding the tension that existed between the conscious wills and intentions of the participants in the past and the underlying conditions that constrained their actions and shaped their future.

See Gordon S. Wood, The Purpose of the Past: Reflections on the Uses of History (Penguin, 2008), pp. 10–11.

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Nathan A. Finn is associate professor of historical theology and Baptist Studies at Southeastern Baptist Theological Seminary. He is also an elder at First Baptist Church of Durham, NC and a senior fellow of the Andrew Fuller Center for Baptist Studies.

Should Baptists Care About Social Concerns? William Ward Believed So (PART ONE)

By J. Ryan West

A growing conversation has emerged within Baptist life surrounding the believer’s responsibility concerning the poor, the neglected, and other social issues. In fact, Tuesday was set apart by many leading evangelicals such as Louie Giglio and Andy Stanley to raise awareness concerning sex trafficking, forced labor, and other forms of modern-day slavery. An individual can read about the End It Movement and find ways to become involved if one is inclined to do so. Such calls for action, however, raise fundamental concerns for many within the Baptist fold. Questions abound as to whether believers should engage in actions such as helping the poor or pursuing social justice for the oppressed. Or, should Christians simply share the gospel and make an eternal difference by saving souls? To be fully informed, believers must consider these issues from several angles, including Scriptural teaching and historical inquiry. Many authors have made convincing arguments from Scripture regarding this topic including Russell Moore and Tim Keller. One perspective that is rarely addressed is the historical perspective. How have Baptists handled this issue in the past?

For a helpful case study, one should look to William Ward (1769-1823). William Ward was one of the famous Serampore Trio in Bengal India and a leading missiologist in his day. During his twenty-plus years as a missionary, he encountered atrocities that were horrific. Infanticide, euthanasia of the elderly, beheadings to placate Hindu gods, and widespread prostitution were commonplace. His approach to undermine such evils was two-fold. He sought to take appropriate action and to ensure that the gospel permeated all of India’s society. These two forms of response were based on a fundamental conviction: lasting social change would occur only when the gospel took root within a culture.

The best source for understanding Ward’s mentality, which undergirded this approach, comes from his Farewell Letters (1821). Originally, these letters were sermons that he delivered while on a three-year preaching tour of America and Britain. Eventually, he rewrote his manuscripts as if sending them as letters to various recipients. Letter VI offered insight to his view of social action in relation to gospel proclamation. His preached it to “awaken in the minds of benevolent females in Britain and America…which will ultimately secure an amelioration of their [oppressed Indian women] condition” (63).[1] Through preaching this sermon, Ward expected Christian women to respond to the message with benevolence and action. By raising awareness concerning the abuse of women in India, Ward believed he would “ultimately secure an amelioration” of their suffering. Allowing Indian women to continue as prisoners and slaves would be unimaginable in Ward’s mind once he preached this sermon (69). Throughout this book of letters, Ward’s emotions leap off of the page and readers cannot help but imagine how deeply his words must have pricked his audience. After offering a gruesome account of families killing women by burying their mothers alive, he urged the women of Britain and America to unite and make the case of Indian women their common cause (81-82). Thus, Ward called for significant action to affect horrific social issues in India.

Part two will be posted tomorrow.

[1] All references are taken from William Ward, Farewell Letters to a Few Friends in Britain and America, on Returning to Bengal in 1821, 2nd edition, (London: S. & R. Bentley, 1821).

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J. Ryan West (PhD Candidate, The Southern Baptist Theological Seminary) is the LoveLoud National Coordinator at the North American Mission Board. He assists Southern Baptist churches and educational institutions throughout the United States and Canada in establishing and conducting gospel-centered ministries of mercy to proclaim Christ while meeting human needs in significant and sustainable ways.  Also, he was tasked recently as an Assistant Editor for The Andrew Fuller Works Project, a fifteen-volume series to be published by Walter de Gruyter.