Coming September 2015: Owen on the Christian Life by Matthew Barrett & Michael A.G. Haykin

January 19, 2015 Andrew Fuller Center

Coming in September 2015 from Crossway. By Matthew Barrett and Michael A.G. Haykin: Owen on the Christian Life.

Call for Papers for ETS Ontario/Quebec

January 17, 2015 Andrew Fuller Center

Theme: Biblical Interpretation through the CenturiesLocation: Tyndale University College & Seminary, Toronto ON Date: March 21, 2015 Plenary Speaker: Dr. Stephen Westerholm (Professor, Religious Studies, McMaster University)

All full members of ETS and student members enrolled in Ph.D. programs are invited to submit paper proposals on this year’s theme. Quality papers on topics not directly related to the theme are also welcome.

All paper proposals should include a title and abstract (300 words), and the presenter’s name and institutional affiliation. Student proposals should include a letter of endorsement from a professor. Please submit paper proposals to David Robinson: david.robinson@westminsterchapel.ca.

An acceptable paper should be delivered in 25‐30 minutes, with 5‐10 minutes for discussion.

The submission deadline for proposals is 28 February 2015.

David Robinson ETS Ontario/Quebec Program Chairman david.robinson@westminsterchapel.ca 416-466-8819, ext.302

Downloadable Flyer (PDF)

Choose A Faculty: A Conversation with Dr. Michael Haykin

January 17, 2015 Andrew Fuller Center

[embed width=380]http://vimeo.com/116188249[/embed] #ChooseAFaculty: A Conversation with Dr. Michael Haykin from Southern Seminary on Vimeo.

Mini-Conference: "The Legacy of Andrew Fuller (1754-1815)"

January 14, 2015 Andrew Fuller Center

By Steve Weaver

Fuller Legacy Mini-Conference

In a few weeks, The Andrew Fuller Center for Baptist Studies will host a mini-conference that will consider the legacy of Andrew Fuller. 2015 marks the bicentennial of Fuller's death so it is appropriate The Andrew Fuller Center devote some time to assessing his legacy. As an added bonus, the conference date of February 6th is the 261st birthday of Fuller. The conference will be hosted on the third floor of the Legacy Hotel on the campus of The Southern Baptist Theological Seminary in Louisville, Kentucky. The conference is open to all students, faculty, and staff of the seminary and Boyce College.

Schedule:

9:00 – 9:20am – “Why Andrew Fuller?” with Michael A.G. Haykin

9:30 – 10:30am – “Fuller and the 19th Century Southern Baptists” with Greg Wills

11am – 12pm – “C.H. Spurgeon: a Fullerite?” with Steve Weaver

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Steve Weaver serves as a research assistant to the director of the Andrew Fuller Center for Baptist Studies and a fellow of the Center. He also serves as senior pastor of Farmdale Baptist Church in Frankfort, KY. Steve and his wife Gretta have six children between the ages of 3 and 15. You can read more from Steve at his personal website: Thoughts of a Pastor-Historian.

“Duties Derived from Doctrine”

January 8, 2015 Andrew Fuller Center

By Evan D. Burns

In a sermon entitled, “The Future Perfection of the Church,” Andrew Fuller unpacked his meditations on Ephesians 5:25-27

Christ—loved the church, and gave himself for it: that he might sanctify and cleanse it with the washing of water by the word; that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.^{^[1]}

The very first sentence of his sermon is a perceptive statement about the relationship between apostolic doctrine and apostolic instruction, particularly in this case, as it relates to Christian marriage. Fuller observed that moral imperatives are always rooted in and grow out of redemptive indicatives. Here is part of his introduction:

It is a distinguishing feature in the apostolic writings, that motives to the most ordinary duties are derived from the doctrine of the cross. Who but an apostle would have thought of enforcing affection in a husband to a wife from the love of Christ to his church? We are, undoubtedly, hereby taught to act, in the common affairs of life, from Christian principle; and I am inclined to think that our personal Christianity is more manifest in this way than in any other. It is not by a holiness put on on religious occasions, as we put on our Lord’s-day dress, that we shall prove ourselves to be Christians; but by that which is habitual, and which, without our so much as designing it, will spontaneously appear in our language and behaviour. If the apostle’s heart had not been full of Christ, he would have thought of other motives than this; but this, being uppermost, presented itself on all occasions. We may be thankful that it was so on this, especially; for we are hereby furnished with a most interesting and affecting view of the salvation of sinners—a salvation originating in the love of Christ, and terminating in their being presented to him without spot, and blameless.^{^[2]}

^{^[1]}Andrew Gunton Fuller, The Complete Works of Andrew Fuller, Volume 1: Memoirs, Sermons, Etc., ed. Joseph Belcher (Harrisonburg, VA: Sprinkle Publications, 1988), 243.

^{^[2]}Andrew Gunton Fuller, The Complete Works of Andrew Fuller, Volume 1: Memoirs, Sermons, Etc., ed. Joseph Belcher (Harrisonburg, VA: Sprinkle Publications, 1988), 243-44.

“Let Your Time Be Spent On Him”: A Christmas Sermon by George Whitefield

December 18, 2014 Andrew Fuller Center

By Evan D. Burns

In a Christmas sermon on Matthew 1:21, called “The Observation of the Birth of Christ, the Duty of all Christians; or the True Way of Keeping Christmas,” George Whitefield (1714-1770) provided some suggestions “for the true keeping of that time of Christmas.” He advised spending time reading, praying, and in religious conversation:

What can we do to employ our time to a more noble purpose, than reading of what our dear Redeemer has done and suffered; to read, that the King of kings, and the Lord of lords, came from his throne and took upon him the form of the meanest of his servants; and what great things he underwent. This, this is an history worth reading, this is worth employing our time about: and surely, when we read of the sufferings of our Savior, it should excite us to prayer, that we might have an interest in the Lord Jesus Christ; that the blood which he spilt upon mount Calvary, and his death and crucifixion, might make an atonement for our sins, that we might be made holy; that we might be enabled to put off the old man with his deeds, and put on the new man, even the Lord Jesus Christ; that we may throw away the heavy yoke of sin, and put on the yoke of the Lord Jesus Christ. Indeed, my brethren, these things call for prayer, and for earnest prayer too; and O do be earnest with God, that you may have an interest in this Redeemer, and that you may put on his righteousness, so that you may not come before him in your filthy rags, nor be found not having on the wedding garment. O do not, I beseech you, trust unto yourselves for justification; you cannot, indeed, you cannot be justified by the works of the law. I entreat that your time may be thus spent; and if you are in company, let your time be spent in that conversation which profiteth: let it not be about your dressing, your plays, your profits, or your worldly concerns, but let it be the wonders of redeeming love: O tell, tell to each other, what great things the Lord has done for your souls; declare unto one another, how you were delivered from the hands of your common enemy, Satan, and how the Lord has brought your feet from the clay, and has set them upon the rock of ages, the Lord Jesus Christ; there, my brethren, is no slipping; other conversation, by often repeating, you become fully acquainted with, but of Christ there is always something new to raise your thoughts; you can never want matter when the love of the Lord Jesus Chris is the subject: then let Jesus be the subject, my brethren, of all your conversation.

Let your time be spent on him: O this, this is an employ, which if you belong to Jesus, will last you to all eternity. Let others enjoy their cards, their dice, and gaming hours; do you, my brethren, let your time be spent in reading, praying, and religious conversations. Which will stand the trial best at the last day? Which do you think will bring most comfort, most peace, in a dying hour? O live and spend your time now, as you will wish to have done, when you come to die.

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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.

New Book of Poetry by Michael A.G. Haykin

December 17, 2014 Andrew Fuller Center

By Steve Weaver

Michael A.G. Haykin, director of the Andrew Fuller Center for Baptist Studies, has released a new book. That's not news. However, this book differs from the typical historical works for which he is widely known. This new release from Borderstone Press is a collection of poetry written by Dr. Haykin over the past four decades. The collection is beautifully titled, The Sweetness of God: Poetic Reflections on the Grace and Love of the Triune God. The title reflects two specific emphases of Haykin's teaching, which I remember from my time as one of his students. First, the use of the term "sweetness" in church history is a topic that has long fascinated him. Second, the subtitle's explicit reference to "the Triune God" reflects an emphasis in Haykin's teaching on the self-disclosed nature of the God who is eternally three in one. Together, the title combines these two emphases in a way that illustrates Haykin's personal piety and affection for the Triune God revealed in Scripture.

Haykin describes the work as follows: "The poems in this collection were written over a lengthy period of more than thirty-five years, from the mid-1970s to the present day. They seek to express, in ways not accessible to an historian’s prose, my experience of the delights and paradoxes of being a believer in and follower of the Triune God."

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New Bitesize Biography on George Whitefield by Michael Haykin

December 16, 2014 Andrew Fuller Center

By Dustin Bruce

Today, December 16^th, 2014, marks the 300^th anniversary of the birth of the great eighteenth century revivalist George Whitefield. Born at the Bell Inn in Gloucester in 1714, Whitefield shaped the trans-Atlantic British community through his participation in what came to be known as The Great Awakening.

In celebration of this anniversary, a number of works on Whitefield have come out, including a new critical work by Dr. Thomas S. Kidd of Baylor. Making a unique contribution to Whitefield literature is a new work by Fuller Center Director, Dr. Michael Haykin.

BB-George-Whitefield

Haykin has recently released a new work in an ongoing Evangelical Press series, entitled Bitesize Biographies: George Whitefield. In the work, Haykin captures the key facets of Whitefield’s life and theology through nine brief chapters of edifying material drawn from years of study. He summarizes his book this way,

So, after outlining the era in which Whitefield lived and ministered in chapter 2 and giving an overview of Whitefield’s life and ministry in chapter 3, the next five chapters look at five key areas of his ministry: his passion for preaching the gospel, his emphasis on the new birth and justification by faith alone, his defence of a biblical understanding of holiness especially in contrast to John Wesley’s view of Christian perfection, his commitment to Calvinism and its distinctive spirituality, and finally the example of his impact upon one denominational grouping, the Baptists.

For a rich and accessible biography of Whitefield, I heartily recommend picking up a copy of Haykin’s work. There is no better time than the 300-year anniversary of Whitefield’s birth to learn about his remarkable contribution to Evangelical life and spirituality.

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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.

On “Presentism” in Historical Research

December 9, 2014 Andrew Fuller Center

By Nathan A. Finn

In 2014, I have been blessed to finish a couple of major writing projects. I wrote a book titled History: A Student’s Guide, which will be part of Crossway’s Reclaiming the Christian Intellectual Tradition series (Crossway, forthcoming January 2016). In that book, I address the topic of “presentism,” which I define as any attempt to read present assumptions back into the past. Presentism is a perennial struggle for the historian; after all, our own context invariably affects how we study past contexts. The most famous work on presentism is Herbert Butterfield’s oft-cited classic The Whig Interpretation of History (1931). In fact, among historians, “whiggish” is a common adjectival synonym for presentism.

I also co-authored a Baptist history textbook with Michael Haykin and Tony Chute titled The Baptist Story: From English Sect to Global Movement (B&H Academic, forthcoming July 2015). As a historian whose primary expertise is modern history, I wrote four chapters that cover Baptist life since the turn of the twentieth century (as well as a fifth, more prescriptive chapter on Baptist identity). It was at times difficult to write about recent history—especially topics such as the Civil Rights Movement and the Inerrancy Controversy in the SBC—without resorting to presentism. Nevertheless, I tried as hard as I could; the past must be understood as more than mere prologue to the preferred present of the historian.

Recently, I read Philip Sheldrake’s Spirituality & History: Questions of Interpretation and Method (Orbis, 1995), which is an important work that discusses how historians should think about the history of Christian spirituality. Sheldrake offers a great treatment on the threat of presentism that is relevant to the study of Christian history in general and not just spirituality in particular.

The misgivings by some historians concerning the unbalanced effect of present-day issues on our historical perspective (or what is called ‘presentism’) really means that our interpretations must first of all seek to do full justice to the personalities or spiritual cultures of other ages. We must not be excessively influenced by what we find unattractive or peculiar from a contemporary perspective – and there is plenty of such material in the history of spirituality. ‘Presentism’ essentially collapses the past into the present. This has two aspects. Negatively, it will blame the past for not being the present. Augustine’s attitudes in all respects are culturally conditioned and cannot be adopted uncritically in the present. However, that is different from accusing him of the moral fault of being, for example, a male chauvinist (implicitly, he should have known better). Secondly, positively, it will turn some past traditions, uncritically and anachronistically, into images of the present (for example, the Beguines become a ‘feminist’ movement or popular religious poverty movements in the twelfth century become examples of ‘class struggle’) or it will adopt certain people as heroes and honorary members of another century and its concerns (for example, Thomas More was a martyr for an ultramontane understanding of the Church or Meister Eckhart wrote ‘creation-centred spirituality’). No historian can present the absolute truth and so we must settle for offering, as honestly as possible, what we believe to be near to the truth as we can reach, after detailed and rigorous research and reflection (p. 109).

Any good historian strives to avoid presentism; in fact, this is a key difference between professional historians and activists who use the past as an apologetic for their present preferences (think David Barton on the Right or Howard Zinn on the Left). Rejecting presentism is a matter of historical integrity. But as a Christian historian, I want to go a step further and argue that the primary reason I need to avoid presentism in my historical interpretations is because I need to show neighbor-love to those who lived in other times and contexts. They deserve to be understood with the same degree of empathy and nuance than I would want to be understood by others. The most loving thing I can do is interpret the past on its own terms—even when I wish those terms were different.

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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 fellow of the Andrew Fuller Center for Baptist Studies.

“Seek it at the Fountain-Head”

December 4, 2014 Andrew Fuller Center

By Evan D. Burns

In a sermon entitled, “On an Intimate and Practical Acquaintance with the Word of God,” Andrew Fuller (1754-1815) unfolded the bibliocentric piety demonstrated in Ezra 7:10—“Ezra had prepared his heart to seek the law of the Lord, and to do it, and to teach in Israel statutes and judgments.” Fuller observed four features of Ezra’s character, which Fuller highly commended for Christian’s to imitate. Here is what he gleaned from one verse:

SEEK THE LAW, or will, of God
1. Seek it.
2. Seek it at the fountain-head.
3. Seek the will of God in every part of the Bible.
4. Seek it perseveringly.
PREPARE YOUR HEART to seek the law of the Lord
KEEP THE LAW.
1. Dread nothing more than recommending that to your people to which you do not attend yourself.
2. More is expected from you than from others.
3. You will attend to practical preaching.
4. Attend not only to such duties as fall under the eye of man, but walk with God—in your family, and in your closet.
TEACH in Israel the statutes and judgments of God.
1. Let Christ and his apostles be your examples.
2. Give every part of the truth its due proportion.
3. Dare to teach unwelcome truths.
4. Give Scriptural proof of what you teach.
5. Consider yourself as standing engaged to teach all that hear you—rich and poor, young and old, godly and ungodly.
6. Teach privately as well as publicly.[1]

Under the first point, Fuller masterfully contended for seeking the will of God in the Bible alone:

Seek it at the fountain-head.—You feel, I doubt not, a great esteem for many of your brethren now living, and admire the writings of some who are now no more; and you will read their productions with attention and pleasure. But whatever excellence your brethren possess, it is all borrowed; and it is mingled with error. Learn your religion from the Bible. Let that be your decisive rule. Adopt not a body of sentiments, or even a single sentiment, solely on the authority of any man—however great, however respected. Dare to think for yourself. Human compositions are fallible. But the Scriptures were written by men who wrote as they were inspired by the Holy Spirit. Human writings on religion resemble preaching—they are useful only so far as they illustrate the Scriptures, and induce us to search them for ourselves.^{^[2]}

[1]Andrew Gunton Fuller, The Complete Works of Andrew Fuller, Volume 1: Memoirs, Sermons, Etc., ed. Joseph Belcher (Harrisonburg, VA: Sprinkle Publications, 1988), 483-486.

^{^[2]}The Complete Works, 1: 483.

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Audio for "George Whitefield and the Great Awakening" Conference at West Toronto Baptist Church

November 21, 2014 Andrew Fuller Center

By Ian Hugh Clary

On November 15, 2014, West Toronto Baptist Church was happy to join in on international Whitefield celebrations. This year marks the tercentenary of Whitefield's birth, and it was the church’s privilege to co-host a conference with the Andrew Fuller Center over the course of a Saturday morning. Michael Haykin was the special speaker, while I preached a sermon by the Grand Itinerant on Sunday morning.

Below you can find Dr. Haykin’s two lectures and the sermon I preached.

Lecture 1 – Background to the Great Awakening (Michael Haykin)

Lecture 2 – George Whitefield’s Life (Michael Haykin)

Sermon – “The Marks of True Conversion: Matthew 18:3” (Ian Clary)

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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 lives in Toronto with his wife and two children.

The Evangelical Gifts of Whitefield and Edwards

October 20, 2014 Andrew Fuller Center

By Evan D. Burns

George Whitefield (1714-1770) and Jonathan Edwards (1703-1758) both ministered during the First Great Awakening (c. 1731-1755). Both men were evangelical Calvinists and both were mightily used by the Spirit of Christ to breathe fresh life into the church. Nevertheless, they were quite different and inimitable in their own ways.

In his book, Evangelical Spirituality, James M. Gordon briefly compares and contrasts George Whitefield with Jonathan Edwards. Where Edwards was the philosopher-theologian, Whitefield was the evangelist-theologian. Both men were mightily used by God, but in different ways, often depending upon their God-given temperaments and capacities. Gordon observes that Whitefield was a “dramatic, colourful orator,” and Edwards was “much more controlled.” In Whitefield’s sermon delivery, he was “forceful… and unrivaled in his day.” The pathos of his sermons was found in his “presence and personality.” Yet, Edwards was compelling in his “firm grasp” of the gospel and his commanding ability to extrapolate “a reasoned, biblical psychology of Christian experience.” Whitefield was a “restless, energetic activist,” while Edwards “lived in a relatively small area.” They both promoted evangelical Calvinism, but in Whitefield’s sermons, “there is little that is new or subtle.” Yet, “by contrast Edwards conveyed a towering sense of the majesty of God.”[1] The Holy Spirit empowered both of them uniquely to awaken and provoke renewal in ways that still deserve celebration and emulation today.

[1]James M. Gordon, Evangelical Spirituality (Eugene, OR: Wipf and Stock, 1991), 63--64.

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On Tuesday and Wednesday, October 21st-22nd, a conference will be held on the campus of The Southern Baptist Theological Seminary on George Whitefield and the Great Awakening. You can watch the conference via livestream here.

Whitefield’s "Joy Unspeakable"

October 9, 2014 Andrew Fuller Center

By Evan D. Burns

While studying at Oxford, George Whitefield (1714-1770) participated in the Holy Club alongside John Wesley (1703-1791) and his brother, Charles (1707-1788). He employed strict rules of discipline for the sake of attaining holiness. After leaving Oxford for a time, he read a book by Henry Scougal (1650-1678), called The Life of God in the Soul of Man. Whitefield was consequently born again. In a sermon in 1769, he testified of his new birth:

I must bear testimony to my old friend Mr. Charles Wesley, he put a book into my hands, called, The Life of God and the Soul of Man, whereby God showed me, that I must be born again, or be damned. I know the place: it may be superstitious, perhaps, but whenever I go to Oxford, I cannot help running to that place where Jesus Christ first revealed himself to me, and gave me the new birth. [Henry Scougal] says, a man may go to church, say his prayers, receive the sacrament, and yet, my brethren, not be a Christian. How did my heart rise, how did my heart shutter, like a poor man that is afraid to look into his account-books, lest he should find himself a bankrupt: yet shall I burn that book, shall I throw it down, shall I put it by, or shall I search into it? I did, and, holding the book in my hand, thus addressed the God of heaven and earth: Lord, if I am not a Christian, if I am not a real one, for Jesus Christ’s sake, show me what Christianity is, that I may not be damned at last. I read a little further, and the cheat was discovered; oh, says the author, they that know anything of religion know it is a vital union with the son of God, Christ formed in the heart; oh what a way of divine life did break in upon my poor soul. . . . Oh! With what joy—Joy unspeakable—even joy that was full of, and big with glory, was my soul filled.[1]

[1]Michael A G. Haykin, ed., The Revived Puritan: The Spirituality of George Whitefield, Classics of Reformed Spirituality (Dundas, Ontario: Joshua Press, 2000), 25–26.

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Please make plans to join us on the beautiful campus of Southern Seminary on October 21-22, 2014 for this one-of-a-kind celebration of the three hundredth year of George Whitefield’s birth with some of the best Whitefieldian scholars in the world .

For more information and to register, please visit events.sbts.edu/andrewfuller.

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Judson’s Vision of Eternal Happiness

October 2, 2014 Andrew Fuller Center

By Evan D. Burns

From early in his spirituality, Adoniram Judson (1788-1850) had an Edwardsean vision of how enjoyment of God would be ever increasing. Because God is effulgent and infinite in himself, his glory is limitless and therefore our happiness in his glory is limitless.[1] In a letter on October 25, 1810, Judson sketched his meditations of what it means to be a “lover of Jesus.” It partakes in the genuine spiritual blessings both now and in eternity. “Love to Jesus” describes superlative happiness. There is no greater happiness than in loving Jesus because Jesus has supreme control over everything. Jesus has promised happiness to his friends, and his happiness will fill their capacity; it will be neither partial, nor temporal. Brimming with eager expectation of eternal joy, Judson went on to propose,

Nor does he intend a happiness eternally stationary. It will be eternally increasing…. As their capacities will be eternally enlarging, the quantity of happiness they enjoy will be eternally increasing; and not merely eternally increasing in the same ratio, but eternally increasing in an eternally accelerated ratio. So that there will unquestionably arrive a moment in the ages of eternity when the additional happiness, that instant superadded to the happiness already enjoyed by each glorified spirit, will almost infinitely outweigh the whole sum of human happiness enjoyed in this world. To all this may he aspire who is a lover of Jesus. Blessed Jesus, thou art no “niggard provider.”[2] When thou givest, thou givest like a God.[3]

[1]Judson’s descriptions of heaven and rewards sound reminiscent to Jonathan Edwards’ treatment of heaven and eternal happiness in God. See Jonathan Edwards, Works of Jonathan Edwards(with a Memoir by Sereno E. Dwight), ed. Edward Hickman(Edinburgh: Banner of Truth Trust, 1974), 2:243–46.

[2]A niggard was a term for a miser or a stingy person.

[3]Wayland, Memoir, 1:35-36.

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Once more baptism and communion

September 29, 2014 Andrew Fuller Center

By Michael A.G. Haykin

I read my friend Mark Jones' post "A Plea for Realism": Are Presbyterians Christians? and was surprised by a number of things in this piece. To imply that Presbyterians, due to their ecclesiology, are less prone to sectarianism than Baptists is a surprising opener. Both Scottish and North American Presbyterian history (the latter especially since the 1920s) seems to tell a very different tale.

Then, I am not sure exactly what my dear friend Ian Clary said in his paper on Andrew Fuller at last year's SBTS conference (you may listen to the audio here). But to imply, as Mark does, that Fuller's baptismal theology meant that he was sectarian and lacked catholicity implies a complete misunderstanding of Fuller's heart. I have written a study of the friendship of this closed communion, closed membership Baptist with John Ryland, an open communionist and open membership Baptist of the ilk of John Bunyan: it is absolutely remarkable that Fuller could hold deep convictions about this issue, but have as his best friend one who disagreed totally with him on these matters (they did agree on the subjects of baptism). Here we see true catholicity in action.

Fuller never believed that he and his fellow Calvinistic Baptists were the only Christians in Britain--witness his love for men like John Newton, William Wilberforce and John Berridge. In such a context, his strong convictions regarding the proper recipients of the Lord's Supper bespeak a rich catholicity.

Much more could be said, but in fine: I am constrained to affirm with Fuller that the New Testament knows of only believer's baptism (as did the Ancient Church largely up until the fifth century), and that I am prepared to stand with Fuller regarding his Eucharistic convictions, yet (as anyone who knows me will affirm), I am not interested in the slightest in a sectarian Christianity. I believe in the one holy catholic apostolic church—as did Fuller—filled with more than Baptists!

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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.

“Keep that Reward in View”

September 25, 2014 Andrew Fuller Center

By Evan D. Burns

In the following excerpt from “The Work and Encouragement of the Christian Minister,” Andrew Fuller (1754-1815) compared inactivity with weak piety. Essentially, Fuller said that to the degree that we are abiding in the Vine, to the same degree we are bearing fruit. This is a good perspective on laboring for the Lord’s approval:

II. The important motives which are here presented to us for the discharge of our trust. 1. You will receive the approbation of your Lord.—Place yourself in idea, my brother, before your Lord and Master, at the last day, and anticipate the joy of receiving his approbation. This is heaven. We should not study to please men so much as to please God. If we please him, we shall please all who love him, and, as to others, they are not on any account worthy of being pleased at the expense of displeasing God. It is doubtless gratifying to receive the “Well done” of a creature; but this in some cases may arise from ignorance, in others from private friendship; and in some cases men may say, “Well done,” when, in the sight of Him who judges the heart, and recognizes the springs of action, our work may be ill done. And even if we have done comparatively well, we must not rest satisfied with the approbation of our friends. Many have sat down contented with the plaudits of their hearers, spoiled and ruined. It is the “Well done” at the last day which we should seek, and with which only we should be satisfied. There have been young ministers, of very promising talents, who have been absolutely nursed to death with human applause, and the hopes they inspired blighted and blasted by the flattery of the weak and inconsiderate. The sound of “Well done” has been reiterated in their ears so often, that at last (poor little minds!) they have thought, Surely it was well done; they have inhaled the delicious draught, they have sat down to enjoy it, they have relaxed their efforts, and, after their little hour of popular applause, they have retired behind the scenes, and become of little or no account in the Christian world; and, what is worse, their spirituality has declined, and they have sunk down into a state of desertion, dispiritedness, and inactivity, as regards this world, and of uncertainty, if not of fearful forebodings, as to another.… ‘My brother, you may sit down when God says, “Well done!” for then your trust will be discharged; but it is at your peril that you rest satisfied with any thing short of this. Keep that reward in view, and you will not, I trust, be unfaithful in the service of your Lord.[1]

[1]A. G. Fuller, The Complete Works of Andrew Fuller, ed. J. Belcher (Harrisonburg, VA: Sprinkle Publications, 1988), 1:499–500.

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Holy Wisdom that Possesses the Soul

September 18, 2014 Andrew Fuller Center

By Evan D. Burns

In a sermon on Proverbs 14:8, Andrew Fuller observed an insightful principle of how the Word of God helps us get wisdom. The Word shows us that wisdom deters us from the destruction of folly; moreover, wisdom should not look mainly to the destruction of folly but to the greatness of Christ. This gaze upon Christ is done 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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"Whitefield and the Great Awakening": An Invitation from Michael Haykin

September 12, 2014 Andrew Fuller Center

By Michael A.G. Haykin

George Whitefield was not only the most celebrated preacher of the eighteenth century, but he was also a central figure in the creation of modern Evangelicalism. His emphasis on the new birth, his passion for evangelism, his ability to cross denominational boundaries and build networks of Christians based on the gospel and Reformation convictions were central features in what we know today as Evangelicalism. In this conference celebrating the tercentennial (1714) birth of Whitefield, we will explore these key themes of this remarkable Christian’s life and what they meant for his day and mean for ours.

Please make plans to join us on the beautiful campus of Southern Seminary on October 21-22, 2014 for this one-of-a-kind celebration of the three hundredth year of George Whitefield's birth with some of the best Whitefieldian scholars in the world .

For more information and to register, please visit events.sbts.edu/andrewfuller.

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Judson’s Baptismal Prayer

September 11, 2014 Andrew Fuller Center

By Evan D. Burns

The first American missionary to Burma, Adoniram Judson (1788-1850), wrote a number of different kinds of tracts, some of which have never been translated before into English. For my Ph.D. dissertation research, I have managed the translation project of a few of his untranslated Burmese tracts. It is fascinating to read them for the first time in English. For instance, in one of his practical tracts for church order and discipleship, The Septenary, Judson suggested this prayer as part of the closing liturgy for the baptism service:

Prayer to be said before baptism…. O almighty and everlasting God, who has great compassion; previously I/we had worshiped and followed the wrong god and have transgressed against our Saviour and have sinned. By your grace I/we repent and confess my/our sins. Referring to the fact that those who believe in Jesus Christ and took baptism will be saved, with faith I/we ask to be baptized. As body filth is washed off by water may my/our conscience be washed off by the blood of the Lord Jesus Christ. Like the dead body of flesh is buried in the ground through baptism, die as son of the world and in coming out of the water help me/us to resurrect as new person of heaven. The person who takes baptism must discard wrong religion and worship the Father, the Son and the Holy Spirit till the end of days. Rejecting own preference, bear the cross and follow Jesus Christ. I/we promise to try and put into effect all the principles a believer should follow. Grant upon me/us the Holy Spirit so that I/we do not break my/our promise and abide with the principles all the days of my/our life/lives. I/we reverently pray that when I/we pass away from this world let me/us be at thy foot together with the saints enjoying the never-ending heavenly riches, through Jesus Christ our Lord. Amen.[1]

[1]Adoniram Judson, The Septenary, or Seven Manuals, 2nd ed. (Maulmain: American Baptist Mission Press, 1836), 66-67.

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Book Review: A Christian Guide to Spirituality: Foundations for Disciples by Stephen W. Hiemstra

September 8, 2014 Andrew Fuller Center

By Michael A.G. Haykin

Stephen W. Hiemstra, A Christian Guide to Spirituality: Foundations for Disciples(Centreville, VA: T2Pneuma Publishers, 2014), xx+206 pages.

During Easter 1985, Thomas Howard—a graduate of Wheaton College and a professor of English at Gordon College, both long-standing bastions of Evangelicalism, and himself the product of a staunch Evangelical family, whose sister is Elisabeth Eliot, author and widow of the Evangelical martyr Jim Eliot—became a Roman Catholic. His conversion to Roman Catholicism caused quite a stir at the time in Evangelical circles, and Christianity Today, that quintessential Evangelical publication, ran a nine-page special report on the event. It makes for fascinating reading. When asked why he had decided to make the journey to Rome he cited the “shallowness” of Evangelicalism, “the desperate, barren, parched nature” of its worship, and its “poverty when it comes to the deeper riches of Christian spirituality.”

Howard’s observation that contemporary Evangelical spirituality is poor and shallow, indeed “gossamer-thin,” is something that many others have also apparently recognized, for a growing number of Evangelicals in the past thirty years or so have begun to pay more attention to this vital subject. In fact, in Evangelical circles, “spirituality” has become what American Evangelical historian Richard Lovelace has called “a growth industry.” A helpful contribution to this “industry” is this new book by Stephen Hiemstra, who is described on the website of his publisher as “a slave of Christ, husband, father, aspiring pastor, economist, and writer.” Based mainly on the very familiar texts of the Apostles’ Creed, the Lord’s prayer, and the ten commandments, the book comprises fifty meditations that flesh out each of the phrases of these texts with rich reflections, prayers and follow-up questions. There are also fifteen other meditations that deal with basic questions about knowing God and various spiritual disciplines (Hiemstra includes music, physical exercise, and marriage among these disciplines). The inclusion of questions at the close of each meditation will enable the work to be used in small groups that want to advance their understanding of what is biblical and reformed spirituality.

Upon an initial read I thought the title inappropriate: the book’s design is clearly that of a devotional, not a systematic study of Christian spirituality. But as I began to read the various meditations, I perceived that though each one is short—usually no more than 190 words or so—together they give the reader a rich overview of Christian spirituality from a reformed perspective.

Michael A.G. Haykin Professor of Church History and Biblical Spirituality The Southern Baptist Theological Seminary

To download the review as PDF, click here. To see other book reviews, visit here.

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