Answering My Great Question about “The Great Question Answered”

By Nathan A. Finn

You may or may not know that Andrew Fuller wrote a wildly popular gospel tract titled The Great Question Answered. It was republished numerous times by multiple publishers and remained enormously popular in both Britain and the USA into the mid-nineteenth century. It is available in volume three of the “Sprinkle Edition” of The Complete Works of Andrew Fuller (pp. 540–549). The tract is also available on several websites on the internet, but be careful not to confuse it with the pro-slavery treatise by James Sloan, which was published in 1857 and is also widely available online.

I am editing the volume on Strictures on Sandemanianism for the forthcoming critical edition of The Works of Andrew Fuller. Several months ago, I began trying to locate the first publication of The Great Question Answered because it briefly references the Sandemanian view of faith. I knew it was published during the decade between 1801, when Fuller included an appendix on Sandemanianism in the revised edition of The Gospel Worthy of All Acceptation, and before the publication of Strictures on Sandemanianism in 1810. But the tract “went viral” so quickly and was republished so often it was difficult to find the original publication. I talked to Michael Haykin about my quest, and though he did not know the answer to my query, he helped me think through ways to track down the first publication. Last week, my quest came to an end. I have found the Holy Grail. Let me tell you how it happened.

In his memoir of his father, found in volume one of the Sprinkle Edition, Andrew Gunton Fuller suggested the tract was first published in 1806 (p. 91). But I knew that could not be the case because an extensive library holdings search last fall revealed that several libraries in both England and North America owned copies of the tract from multiple publishers dating to 1805. In his book The Forgotten Heritage: The Great Lineage of Baptist Preaching (Mercer University Press, 1986), Thomas McKibben cited an edition of The Great Question Answered published in London by William Button and Sons in 1803 (p. 49). That was the earliest date I could find.

In 1818, John Ryland Jr. published a biography of his close friend Fuller titled The Work of Faith, the Labour of Love, and the Patience of Hope, illustrated; In the Life and Death of the Rev. Andrew Fuller. In the biography, Ryland provided a list of Fuller’s published works, including magazine articles. Ryland dated the initial publication of The Great Question Answered to 1803 in TheMissionary Magazine (p. 133). I had previously seen one reference to the tract appearing in the “Edinburgh Missionary Magazine,” but could not find anything. Ryland was a great help because the periodical, though published in Edinburgh, was simply titled The Missionary Magazine—I had been sniffing down the wrong trail. In God’s providence, some volumes of The Missionary Magazine are available via Google Books—including the 1803 volume.

As it turns out, The Great Question Answered was indeed published first in The Missionary Magazine in two parts. Part One appeared in the February 21, 1803 issue, on pages 59–65. Part Two was published the following month in the March 21, 1803 issue, on pages 110–16. The two parts were then combined into a single tract that was likely first published in one part by William Button and Sons in London later in 1803. From there, it was first published in America in both Boston and Maine as early as 1805.

I do know a bit about the reception history after 1805, though there are many stones left to un-turn. As early as 1811, a Gaelic edition was published in Edinburgh. The Great Question Answered was included in the different collected editions of Fuller’s published works that began appearing as early as 1820. Also by 1820, The Great Question Answered was being published by the Baptist General Tract Society in England. In 1821, a certain Dr. Henderson translated the tract into Swedish and Russian and began distributing it through tract societies formed for those nations. In 1838, the tract was included in The Baptist Manual published by the American Baptist Publication Society. The American Tract Society was publishing the tract by 1850. Throughout the American Civil War, The Great Question Answered was distributed to Confederate soldiers by a publisher in Raleigh, North Carolina.

As this brief survey makes clear, The Great Question Answered was a popular gospel tract during the first two-thirds of the nineteenth century. During the years between 1803 and 1865, it was published on at least two different continents in at least four different languages—probably more. But the initial publication was in two parts in The Missionary Magazine in February and March of 1803. While there is still much I do not know about the reception history of this tract, my great question has been answered about The Great Question Answered. All is now right with the world.

____________________

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 fellow of the Andrew Fuller Center for Baptist Studies.

Upcoming Mini-Conference on Adoniram Judson

By Dustin Bruce

ST-072-2014 Andrew Fuller Center mini-conference Slide

“Throwing Our Hats Over the Wall: Adoniram Judson and the Global Gospel Call”

March 5th, 2014

The Andrew Fuller Center for Baptist Studies would like to invite you to attend the Spring Mini-Conference. This year, the conference focuses on Adoniram Judson and his missionary experience and influence.

The featured speaker will be Dr. Jason Duesing, Vice President for Strategic Initiatives and Assistant Professor of Historical Theology at Southwestern Baptist Theological Seminary. Dr. Duesing has conducted extensive research on the life and ministry of Judson and is a well-known speaker, author, and editor on the subject.

The mini-conference will take place from 9:00–11:30 AM on Wednesday, March 5th in Heritage Hall on the campus of Southern Seminary. Admission is free to all attendees and refreshments will be provided.

The schedule is as follows:

9:00–10:00 - Lecture 1: The Life and Ministry of Adoniram Judson, Part 1:  Conversion, Consecration, & Commission, 1788-1812

10:15–11:15 - Lecture 2: The Life and Ministry of Adoniram Judson, Part 2:  Baptism, Burma, & the Bible, 1812-1850

11:15–11:30 - Q&A on the Life and Ministry of Adoniram Judson

_______________

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.

The death of a friend, Bob Shaker

By Michael A.G. Haykin

I have just learned that an old friend whom I first met in 1983, Bob Shaker, has to gone to be with the Lord. He would have been 100, I believe next year. A Syrian immigrant with four sisters and a couple of brothers raised in the Syrian Orthodox Church, Bob came to faith at Jarvis Street Baptist Church and was discipled under TT Shields—he served as one of his deacons at one point in the 1950s. In later years he attended Knox Presbyterian Church and then most recently Mount Pleasant Road Baptist Church.

He had a bookstore in Toronto that served to distribute Reformed literature at a time when few bookstores in the 1960s and 1970s were carrying it. And what gems he had there: The Banner of Truth magazine, books by Lloyd-Jones and Packer, fabulous biographies and rare studies in Scripture and Church History that no other Toronto bookseller would carry since they would not sell. As a sign in his bookstore window put it: “We sell books, not fluff” or something to that effect!

He was a friend and mentor to hundreds of pastors who came to his bookstore not simply to buy books but to spend time with Bob. Here many well-known preachers visiting Toronto would come. I vividly remember him telling me about the visit of Ian Paisley with two bodyguards. In his latter years I went to see him regularly at the bookstore, where he dispensed nuggets of practical Christian wisdom about Reformed theology, how to work with other evangelicals, the need for a solid Canadian evangelical witness, his love for TTS (he never ceased to admire him)—and then after an hour or two we would pray together. What a rich prayer life he had.

In his final days, I saw him irregularly—at his home in the heart of Toronto (one of those beautiful homes from the 1910s or 1920s with rich hardwood). The last time would have been at Mount Pleasant Road Baptist Church, I believe, when they celebrated an anniversary and where Lucien Atchale is doing a tremendous ministry. Of course, at a time like this, I regret not having gone to see him more. So I am glad we had a celebration of his life at Mount Pleasant Rd BC a few years ago before his death and rejoiced in what God had accomplished through this humble servant.

It was an honour to have known Bob and to be able call him a friend. And now he is in the presence of the Great King: the delight of his heart!

____________________ 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.

Why Read Andrew Fuller?

By Evan D. Burns

A number of years ago I started reading Andrew Fuller’s writings.  I have come to admire and respect this great man of God who has not shared the same spotlight as other famous theologians.  But, thanks to the upcoming critical edition of Fuller’s published and unpublished works, Fuller’s theology and spirituality will hopefully continue to gain more influence.  I have discussed my appreciation of Fuller here, and in honor of Fuller’s 260th birthday last week, below are a few reasons (and suggested reading) that I commend his evangelical piety:

  • His cross-centered instinct (e.g., God’s Approbation of Labours Necessary for the Hope of Success;  The Common Salvation)

  • His Scripture-saturation (e.g., The Nature and Importance of an Intimate Knowledge of Divine Truth;  On an Intimate and Practical Acquaintance with the Word of God)

  • His missionary spirituality (e.g., The Gospel Worthy of All Acceptation;  The Promise of the Spirit)

  • His prayerfulness and hunger for revival (e.g., Causes and Declension of Religion and Means of Revival)

  • His heavenly-mindedness (e.g., “The Blessedness of the Dead Who Die in the Lord”)

  • His Trinitarianism (e.g., “On the Trinity,” Letters of Systematic Divinity)

____________________

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

How Natural is Your Morality?

By Ryan Patrick Hoselton

How should Christians interact with non-Christian moral reasoning? Christians throughout the centuries have revisited this question, dividing over whether divine revelation exclusively provides our moral guidance or whether we can benefit from “natural” moral philosophy.

I’ve been working through Norman Fiering’s work, Moral Philosophy at Seventeenth-Century Harvard (1981), and he offers helpful categories for working through this question.[1]  Although his points are descriptive rather than prescriptive, believers today can greatly benefit from observing how Christians throughout history have thought through the relationship between Christian theology and natural moral reasoning. It may not necessarily be wrong to incorporate natural moral thought, but we should be aware how and why we’re doing it.

Fiering identifies five general solutions that Christians have devised to reconcile Christian and natural moral thought. The fifth is more of a method than a theory, so I will only summarize the first four:

1)      Christian hegemony: In this model, Christians borrow pagan cultural ideas and resources in “the interest of higher purposes (12).” Christians exploit external thought and sanctify and purpose it for the glory of God and the church.

2)      Common Grace: This position’s greatest defender is Thomas Aquinas, the medieval Catholic theologian. The adherents of this position argue that despite the Fall, human nature maintains remarkable natural abilities in regards to creativity, discovery, knowledge, and even moral reasoning. As Fiering stresses, this doctrine is not necessarily meant to authorize natural moral philosophy but rather to make sense of non-Christian intellectual and moral achievement.

3)      Prisca theologia: followers of this third category espouse that “behind the best pagan writings was the influence of the ‘ancient history’ (prisca theologia) that originated with Moses (14).” In other words, the reason why pagan thinkers have produced sound ideas is because they directly or indirectly borrowed from Christian thought. Thus, they are worthy of study insofar as they reflect Christian teaching.

4)      Disparity: The fourth model for reconciling Christian theology and pagan moral philosophy was to compartmentalize the utility of each for either the outer or inner person. Natural knowledge was sufficient to guide external actions, while spiritual knowledge was necessary to reform the inner and spiritual person. Thus, believers rested on natural moral philosophy for personal, social, and political moral conduct, and they reserved special revelation to guide their spiritual life.

[1] Norman Fiering, Moral Philosophy at Seventeenth-Century Harvard (Chapel Hill, NC: University of North Carolina Press, 1981).

___________________

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 the parents of one child.

Happy Andrew Fuller Day! Celebrating Andrew Fuller’s 260th birthday

By Michael A.G. Haykin

9781850492481

Last year, Bryntirion Press published my Ardent love to Jesus: English Baptists and the experience of revival in the long eighteenth century. The title comes from a phrase in one of the writings of Benjamin Francis, the friend of Andrew Fuller. Imagine my surprise recently when, reading a section of Fuller’s rebuttal of Joseph Priestley, I came across his statement that “the whole Epistle to the Hebrews breathes an ardent love to Christ” (Works, II, 190). I dearly wish I would have remembered this passage as I could have cited this statement in my book as further evidence of the Christocentric piety of the 18th century Baptists.

Andrew Fuller

This is one of the key reasons I love Fuller and read him and recommend him: his writings are full of an ardent love to our Lord Christ. If you would see this in a very short compass: read his sermon on “The Choice of Moses” (Works, I, 426–428) today, a sermon preached on one of my favorite texts, Hebrews 11:24–26. And so, today, on Fuller’s 260th birthday, we thank God for the gift of this pastor-theologian to the Church.

PS Last year, The Andrew Fuller Center for Baptist Studies also began a tradition of a few friends of the Center celebrating Fuller’s birthday by having a dinner and birthday cake on February 6 (we had it at the Bristol Bar & Grille on Bardstown Road and Steve Weaver brought the cake) in honor of Fuller. Because I cannot travel at present, we are going to postpone our celebration till Friday, April 25 (which is actually the birthday of Oliver Cromwell! a fellow East Anglian to Fuller): more details to follow!

____________________ 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.

Puritan Manliness

By Evan D. Burns

John Owen has been called the John Calvin of England, and he is arguably the greatest of all the Puritan writers.  Summarizing Owen’s spirituality, J.I. Packer compares contemporary evangelicalism to Puritan spirituality with three points:

Anyone who knows anything at all about Puritan Christianity knows that at its best it had a vigour, a manliness, and a depth which modern evangelical piety largely lacks.  This is because Puritanism was essentially an experimental faith, a religion of ‘heart-work’, a sustained practice of seeking the face of God, in a way that our own Christianity too often is not.  The Puritans were manlier Christians just because they were godlier Christians.  It is worth noting three particular points of contrast between them and ourselves.

First, we cannot but conclude that whereas to the Puritans communion with God was a great thing, to evangelicals today it is a comparatively small thing.…  We do not spend much time, alone or together, in dwelling on the wonder of the fact that God and sinners have communion at all; no, we just take that for granted, and give our minds to other matters.  Thus we make it plain that communion with God is a small thing to us….

Then, second, we observe that whereas the experimental piety of the Puritans was natural and unselfconscious, because it was so utterly God-centred, our own (such as it is) is too often artificial and boastful, because it is so largely concerned with ourselves….  The difference of interest comes out clearly when we compare Puritan spiritual autobiography… with similar works our own day.  In modern spiritual autobiography, the hero and chief actor is usually the writer himself; he is the centre of interest, and God comes in only as a part of his story….

Third, it seems undeniable that the Puritans’ passion for spiritual integrity and moral honesty before God… has no counterpart in the modern-day evangelical ethos.  They were characteristically cautious, serious, realistic, steady, patient, persistent in well-doing and avid for holiness of heart; we, by contrast, too often show ourselves to be characteristically brash, euphoric, frivolous, superficial, naïve, hollow and shallow….[1]

[1] J.I. Packer, A Quest for Godliness: The Puritan Vision of the Christian Life (Wheaton: Crossway, 2010), 215-218.

____________________

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

One Thought on Church Membership

By Michael A.G. Haykin

Baptism: is both a declaration of commitment to following Christ and the doorway as it were to the church (look at Acts 2:41-42). It is unthinkable that in the early church they would have baptized anyone and that person did not join himself to the church that baptized him. Only in a deeply individualistic culture like ours does this idea emerge: I can be baptized but still be a free agent. To join myself to Christ is to join myself to his people.

____________________ 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.

The Fathers—my mentors

By Michael A.G. Haykin

Do the Fathers lead logically to the full-blown theology of the Roman Catholic Church or Eastern Orthodoxy? Not at all: Epiphanius of Salamis condemned the use of icons and pictures; Cyprian described Stephen, the bishop of Rome, as the Antichrist; Augustine’s view of the presence of Christ is much closer to Luther than Trent; and on and on. Read Calvin’s Institutes and see how often he cites the Fathers, esp. Augustine. And why? Because he believed they supported him, not the Roman Church. And he was right. Thomas Cranmer, the theological and liturgical architect of Anglicanism, was one of the leading patristic scholars of his day. No, the Fathers are not necessarily the root of the Roman Catholic Church or Eastern Orthodoxy. They are just as much my Fathers as they are theirs—and I, a full-blown unrepentant Evangelical—am not ashamed to own them as my theological mentors and forebears. This does not mean I believe everything they believed, even as I do not believe everything my great hero Andrew Fuller believed (his view that John Wesley was a crypto-Jesuit is plain ridiculous, e.g.).

If you wish to see how contemporary Evangelicals read the Fathers, check out the series of books beginning to be published this year by Christian Focus and of which I am the series editor: “Early Church Fathers.”

____________________ 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.

Missionary Biographies

By Evan D. Burns

“Only eternity will reveal how many fires of evangelistic zeal have been lit by the perusal of the account of [David Brainerd’s] short but powerful ministry.”[1]  The role of spiritual biography in arousing Christ-pursuing passion is incalculable.  Consider all the great missionaries, such as William Carey (1761-1834), Adoniram Judson (1788-1850), Henry Martyn (1781-1812), and Jim Elliot (1927-1956), who claimed they were fortified and encouraged with hopeful perspective by reading of God’s mysterious providence and Christ’s abiding presence in the life, labors, and suffering of David Brainerd (1718-1747).  Imagine how many unknown missionaries there have been who likewise found strength from Jonathan Edwards’ biography of Brainerd.  For young men and women, reading evangelical biography is enduringly formational.  In addition to pointing the rising generation to timeless spiritual biographies, ministers and scholars should also consider writing new biographies of nameless, faceless servants whose lives and labors testify to the grace of the gospel of God.

Here is a great list of free ebooks of missionary biographies.  It includes biographies of missionaries such as: Brainerd, Carey, Chalmers, Geddie, Gilmour, Ginsburg, Grenfell, Judson, Livingstone, Mackay, Marsden, Moffat, Paton, Slessor, Taylor, and other collections.  Here also is another more extensive list of shorter biographies of many other great evangelical missionaries.

____________________

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

[1]John Thornbury, David Brainerd: Pioneer Missionary to the American Indians. (Darlington, England: Evangelical Press, 1996) 298.

“Christ Was All His Theme”

By Evan D. Burns

Having been trained in the New Divinity movement, Adoniram Judson’s hunger for eternity reflected an Edwardsean tenor.  In an ordination sermon he preached in 1836 for S.M. Osgood from John 10:1-18 (his only English sermon in Burma), Judson spoke of heaven’s eternal increase of joy and delight in the happy countenance of God.  God loves himself above all, and our happiness is wrapped up in his happiness in his own glory forever.  Throughout Judson’s journals, letters, and sermons, he never ceased to speak of his longing for heaven and the reward that awaited Christ’s faithful witnesses, those who loved not their lives even unto death.  After his death, his widow, Emily C. Judson, recorded how heavenly-minded his spirituality was.  She said that he could turn any conversation, observation, book, and anything trivial or important, into a spiritual train of thought.  She claimed that “Christ was all his theme.”[1]  Judson spoke often and with warm affection of seeing his Savior someday and being welcomed in to his eternal rest.  He longed for heaven because his Redeemer was there.  Judson’s prominent biographer, Francis Wayland, commented on the effect of Judson’s heavenly-minded piety on his life and virtue:

In treating of his religious character, it would be an omission not to refer to his habitual heavenly mindedness. In his letters, I know of no topic that is so frequently referred to as the nearness of the heavenly glory.  If his loved ones died, his consolation was, that they should all so soon meet in paradise.  If an untoward event occurred, it was of no great consequence, for soon we should be in heaven, where all such trials would either be forgotten, or where the recollection of them would render our bliss the more intense.  Thither his social feelings pointed, and he was ever thinking of the meeting that awaited him with those who with him had fought the good fight, and were now wearing the crown of victory. So habitual were these trains of thought, that a person well acquainted with him remarks, that “meditation on death was his common solace in all the troubles of life.”  I do not know that the habitual temper of his mind can in any words be so well expressed as in the following lines, which he wrote in pencil on the inner cover of a book that he was using in the compilation of his dictionary:

“—In joy or sorrow, health or pain, Our course be onward still; We sow on Burmah’s barren plain, We reap on Zion’s hill.”[2]

[1]Edward Judson, The Life of Adoniram Judson (New York: Anson D. F. Randolf & Company, 1883), 530.

[2]Francis Wayland, A Memoir of the Life and Labors of the Rev. Adoniram Judson, D.D. (Boston: Phillips, Samson, and Company, 1853), 2:381-382.

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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 Southeast Asia with his wife and twin sons.  They are missionaries with Training Leaders International.

“Every Cup Stirred by the Finger of God”

By Evan D. Burns

Adoniram Judson wrote an afflicted fellow-missionary, Mr. Osgood.  His encouraging words demonstrate that he himself had choked down the bitterness of suffering and had savored the sweetness of heavenly promises.  Judson’s way of ministering to this grief-stricken brother grew out of trusting in God’s heavenly promises in spite of his own bitter trials.

So the light in your dwelling has gone out, my poor brother, and it is all darkness there, only as you draw down by faith some faint gleams of the light of heaven; and coldness has gathered round your hearth-stone; your house is probably desolate, your children scattered, and you a homeless wanderer over the face of the land.  We have both tasted of these bitter cups once and again; we have found them bitter, and we have found them sweet too.  Every cup stirred by the finger of God becomes sweet to the humble believer.  Do you remember how our late wives, and sister Stevens, and perhaps some others, used to cluster around the well-curb in the mission compound at the close of day?  I can almost see them sitting there, with their smiling faces, as I look out of the window at which I am now writing.  Where are ours now?  Clustering around the well-curb of the fountain of living water, to which the Lamb of heaven shows them the way—reposing in the arms of infinite love, who wipes away all their tears with His own hand.

Let us travel on and look up.  We shall soon be there. As sure as I write or you read these lines, we shall soon be there.  Many a weary step we may yet have to take, but we shall surely get there at last.  And the longer and more tedious the way, the sweeter will be our repose.[1]

 [1]Edward Judson, The Life,521-522;  Wayland, Memoir, 2:328-329.

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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 Southeast Asia with his wife and twin sons.  They are missionaries with Training Leaders International.

“Take not thy Holy Spirit from me”

By Evan D. Burns

In the fourth letter of “Strictures on Some of the Leading Sentiments of Mr. R. Robinson,” Andrew Fuller writes “on the necessity of the Holy Spirit for the right understanding and believing the Holy Scriptures.”  He offers three propositions for the necessity of the Spirit in illumination: “1. That holy dispositions are necessary, in order to the admission of Scripture truth.  2. That men by nature have no such disposition.  3. That the work of the Holy Spirit is necessary to produce it.”[1]

On this third point, Fuller solemnly warns us not to be overconfident in our common sense and discerning knowledge.  The knowledge of the holy is a sacred gift given by the Spirit, the truth of which should compel us to plead for more of the Spirit’s illuminating work.

A man may read his Bible, and be mightily pleased with himself for the discoveries he makes by the mere dint of common sense; but if he have no other perception, with all his ingenuity he will be blind to its real glory. Our own times furnish us with too many exemplifications. Let us tremble, lest we grieve the Holy Spirit by undervaluing his influences. If those who think they can do without the Spirit were left to their own ingenuity, He would be just, nor could they complain. I wish our character be not drawn in that of the Laodiceans: “Thou sayest, I am rich, and increased in goods, and have need of nothing; but knowest not that thou art wretched, and miserable, and poor, and blind, and naked.” May we hearken to the counsel given to that deluded people, and apply to the true source of all spiritual light, for “eye-salve that we may see.” They were wonderfully enamoured with their discernment: but Christ pronounced them blind. They had applied to the wrong source for light. If they wished for knowledge worth obtaining, they must apply to him for it. Oh that we had a heart to hearken to this counsel!...  All I mean to affirm is, that there are truths in the Holy Scriptures—truths, too, which constitute the essence and glory of the gospel-truths the discernment and belief of which form the essence of true religion, which cannot be admitted without an answerable disposition; and that this disposition must be produced by the Holy Spirit.  Whoever may think lightly of his influences, and fondly imagine they can do without them, may it be your prayer and mine—“Take not thy Holy Spirit from me”—“Open thou mine eyes, that I may behold wondrous things out of thy law.”[2]

[1] Andrew Gunton Fuller, The Complete Works of Andrew Fuller, Volume 3: Expositions—Miscellaneous, ed. Joseph Belcher (Harrisonburg, VA: Sprinkle Publications, 1988), 602.

[2] Fuller, Works, III, 604.

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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 Southeast Asia with his wife and twin sons.  They are missionaries with Training Leaders International.

Best Church History books in 2013: a Baptist historian’s “eight”

By Various Contributors

John Fea,Why Study History? Reflecting on the Importance of the Past(Grand Rapids, MI: Baker, 2013)

Why Study History

As one who came to love the study of history during a Master’s program, I regrettably missed the opportunity for a foundational study of the discipline of history that an undergraduate emphasis in the field would have provided. This small tragedy (in my own mind at least) has often left me wondering what basic elements I may be overlooking in my own approach to the study of the past. Enter John Fea and Why Study History? Fea’s work is my favorite historical read of 2013 simply because it helped me glean more from all the other historical books I read. With an engaging style, Fea lays out a foundation for a responsible, useful, and distinctly Christian study of history. While the book’s aim is undergraduate students of history, the book is a worthy read for anyone looking for an introduction (or refresher) to the formal study of history. If you missed it on your 2013 reading list, I encourage you to make room for it during 2014.

Dustin Bruce

Annette G. Aubert, The German Roots of Nineteenth-Century American Theology(New York, NY: Oxford University Press, 2013)

the german roots

In this new study, Annette G. Aubert sheds fresh light on a neglected area of American religious history. As she notes, philosophers have paid due attention to the impact of German thinkers like Hegel and Kant on American philosophy, but the parallel is thin when it comes to theology and church history before the twentieth century. Aubert focuses on the relationship between the German theology of Friedrich Schleiermacher (1768–1854), Ernst Hengstenburg (1802–1869), and Vermittlungstheologie (mediating theology) and the American theology of the nineteenth-century Princetonians, like Charles Hodge (1797–1878). She claims that most American religious historical treatments have limited the transatlantic dimension to the relationship between British and American theology—especially emphasizing the role of Scottish Common Sense philosophy—while the continent, and Germany in particular, have been overlooked. Perhaps the lesson is that more American religious historians need to learn some other languages. This book is an excellent historiographical survey in intellectual and transatlantic history, and it will contribute to establishing a fruitful foundation for further studies like it.

Ryan P. Hoselton

Alister McGrath, C.S. Lewis, A Life: Eccentric Genius, Reluctant Prophet(Carol Stream, IL: Tyndale House, 2013)

lewis-mcgrath

Perhaps the greatest strength of McGrath’s intellectual biography of Lewis is its frank assessment of its subject’s weaknesses. Here you see Lewis’ towering intellect and imagination set alongside his personal idiosyncrasies and frequent relational difficulties. McGrath details Lewis’ often uneasy friendship with J.R.R. Tolkien and others, along with his reluctant rise to prominence as a popular apologist for the Christian faith and shows why many evangelicals adore Lewis while a minority regards him with grave suspicion. McGrath’s work is a bit slow going in the early pages but grows more compelling as he begins to deal with Lewis’ relationships about a third of the way in. All in all, this well-written work will become the standard scholarly work on the life and work of Clive Staples Lewis.

Jeff Robinson

D.G. Hart, Calvinism: A History(New Haven, CT: Yale University Press, 2013)

Hart-Calvinism-A-History-300x435-206x300

Darryl Hart has produced an expansive treatment of the history of the Reformed/Presbyterian confessional tradition. Although the title is a misnomer since Calvinism outside of confessional Presbyterianism is largely left untreated, it is nevertheless a magisterial treatment of those Protestant churches that trace their history and beliefs back to Calvin. The scope and cogency of this book made it one of my favorite church history books of 2013.

Steve Weaver

Timothy George, Theology of the Reformers(Revised edition; Nashville, TN: Broadman & Holman, 2013)

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Without a doubt, the Reformation is among the two or three most important turning-points in the past thousand years of church history. But given the major changes that have taken place theologically and ecclesiologically in the last century or so, it is easy for us to forget the importance of that momentous event. This new edition of Timothy George’s reliable study of the theology of five key Protestants (he has rightfully added William Tyndale to the original four of Luther, Zwingli, Calvin, and Simons) is a tremendous reminder of the significance of the Reformation and the nature of its doctrinal emphases. While these men did not always agree among themselves, their thought changed their world—and for us, their heirs, we would have to say, it was a change for the better.

Michael Haykin

Norman Etherington, ed.,  Missions and Empire(New York, NY: Oxford University Press, 2005)

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The tremendous growth of Christianity on the continents of Africa and Asia during the past two hundred years constitutes one of the most remarkable cultural transformations in the history of humanity. In this insightful volume Etherington traces the religious, political, colonial, and economic interaction between the British Empire and Western missionaries. While some historians criticize Western missions for employing cultural imperialism, widespread historical evidence does not actually support this critique, though there were certainly imperialistic exceptions involving coercion.  This volume argues that:

“The most important late twentieth-century scholarly insight into the growth of Christianity in the British Empire was that European missionaries accomplished very little in the way of conversion.  The greatest difficulty faced by those who have tried to argue that Christian missions were a form of cultural imperialism has been the overwhelming evidence that the agents of conversion were local people, not foreign missionaries.”

Evan Burns

Jamin Goggin and Kyle Strobel, eds., Reading the Christian Spiritual Classics: A Guide for Evangelicals (Downers Grove, IL: InterVarsity Press, 2013)

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This multi-author work provides a great historical overview of why and how evangelicals ought to read classics of Christian literature from all of the major spiritual traditions and each period in Church history. Each chapter also contains helpful summaries of the key works. Highly recommended.

Joe Harrod

Tom Nettles, Living by Revealed Truth: The Life and Pastoral Theology of Charles Haddon Spurgeon (Fearn, Ross-shire: Mentor, 2013)

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It had long been my conviction that, despite the goodly number of Spurgeon biographies that have been written since the Baptist preacher’s death in 1892, there really was lacking a definitive study that not only took into account his remarkable ministry and the inspiring details of his life, but also adequately dealt with the theology of the man. Well, that slot has now been filled by Tom Nettles’ magnum opus. Here is an all-round study of Spurgeon that provides us with a fully reliable, substantial examination of an extremely important figure in the life of not only Victorian Evangelicalism, but also 20th century Christianity.

Michael Haykin