Historia ecclesiastica
The Weblog of Dr. Michael A. G. Haykin & friends

Jason Allen’s Endorsement for The Baptist Story: From English Sect to Global Movement

June 30th, 2015 Posted in Baptist Life & Thought, Books, Church History, Historians

In about six weeks (August 15, 2015), The Baptist Story: From English Sect to Global Movement by Anthony L. Chute, Nathan A. Finn, and Michael A.G. Haykin will be released. Below the cover image is the endorsement by Jason Allen, president of Midwestern Baptist Theological Seminary.

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“Respected church historians Anthony Chute, Nathan Finn, and Michael Haykin have served the church well with their book The Baptist Story: From English Sect to Global Movement. Though intended as a textbook, their fine work is accessible to most every reader, including those in nonacademic settings. For all interested in Baptist history, I heartily recommend The Baptist Story.”

Jason K. Allen, president, Midwestern Baptist Theological Seminary

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“What is Christian Love?”

June 25th, 2015 Posted in 18th Century, 19th Century, Andrew Fuller, Baptist Life & Thought, Biblical Spirituality, Church History, Eminent Christians, Great Quotes, Theology

By Evan D. Burns

Throughout the works of Andrew Fuller (1754-1815), there is a predominant theme of love—love to God and love to man.  In a sermon entitled, Nature and Importance of Christian Love, Fuller preached on his meditations from John 13:34-35.  Before he delineated the nature of Christian love, he first discussed what it is not.  He said:

  1. It is not mere good neighbourhood, or civility between man and man.
  2. It is not mere friendship.
  3. It is not mere respect on account of religion.
  4. It is not mere party attachment.
  5. It is not that excessive and mistaken attachment which shall lead us to idolize and flatter a minister, or to exempt each other from the exercise of faithful discipline.
  6. It is not mere benevolence itself.[1]

So then, he asked, “What is Christian love?”  And Fuller answered his own inquiry thus:

It is complacency in the Divine image.—It is a union of heart, like that of Ruth to her mother-in-law. Christian love is love for Christ’s sake.  This last remark, I suppose, furnishes a clue for its being called “a new commandment.” The old commandment required benevolence, or love to our neighbour; but this is complacency in Christ’s image, or the love of Christians as such. And being introductory to the New Testament or gospel dispensation, under which the church should be composed of believers only, it is suited to it. Personal religion is now to be the bond of union. This was never so expressly required before. This is more than love to our neighbour, or benevolence; this is brotherly love, or complacency in each other as brethren in Christ, Rom. 12:10; Heb. 13:1. This is genuine charity, 1 Cor. 13.[2]

_______________

[1]Andrew Gunton Fuller, The Complete Works of Andrew Fuller: Memoirs, Sermons, Etc., ed. Joseph Belcher, vol. 1 (Harrisonburg, VA: Sprinkle Publications, 1988), 523.

[2]Fuller, Complete Works, 1:523.

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Part I of a review article of Peter J. Morden, The Life and Thought of Andrew Fuller (1754–1815)

June 8th, 2015 Posted in 18th Century, 19th Century, Andrew Fuller, Baptist Life & Thought, Biblical Spirituality, Books, Church History, Eminent Christians, Historians

Part I of a review article of Peter J. Morden, The Life and Thought of Andrew Fuller (1754–1815) (Studies in Evangelical History and Thought; Milton Keynes, Buckinghamshire: Paternoster, 2015), xxii+232 pages.

life and though of andrew fullerIn this year, the bicentennial of the death of the significant Baptist pastor-theologian Andrew Fuller, it is right and proper to have an academic biography of the English Evangelical leader. And this new work by the Vice-Principal of Spurgeon’s College nicely fits the bill. Having already written extensively on Fuller—see especially his Offering Christ to the World: Andrew Fuller (1754–1815) and the Revival of Eighteenth Century Particular Baptist life (2003)—Morden is well equipped to write this biographical study.

After a brief introductory chapter that sets out the current state of Fuller studies and lays bare Morden’s own Evangelical convictions, chapter 2 details Fuller’s early life in the context of the 18th-century Particular Baptist community of which he was a part. This is well-trodden ground, but Morden does well in establishing the larger historical context and then examining Fuller’s own narrative about his conversion. With regard to Fuller’s conversion and early Christian experience, scholars are dependent for their information upon some letters Fuller wrote between 1798 and 1815: two to a Scottish friend Charles Stuart, then one in 1809, and then finally two more at the close of his life to “an unnamed friend in Liverpool” (so Morden names the correspondent, page 33, n.122). The “unnamed friend in Liverpool” was actually Maria Hope, the sister of Samuel Hope (1760–1837), a well-known Liverpool banker and extremely wealthy. They both had links to the Baptist cause at Byrom Street, Liverpool, and he was a strong supporter of the Baptist Missionary Society. Morden stresses that Fuller’s narrative of his early life in these letters, which were written between thirty and forty-five years after the events they describe, reveal a man deeply shaped by the contours of 18th-century Evangelicalism.

Chapter 3 charts Fuller’s entry into pastoral ministry in the 1770s and his theological development during that decade and the one that followed, which saw the publication of his first major work, The Gospel Worthy of All Acceptation (1785/1801). This book was the definitive response to the High Calvinism that dominated far too many Particular Baptist circles in the British Isles and that had been hegemonic in Fuller’s own Baptist experience up until his conversion. Making good use of various unpublished manuscripts, Morden delineates not only the argument of the book, but also why Fuller left behind this version of Calvinism, which Fuller later castigated as “false Calvinism.” The latter Morden locates in Fuller’s biblicism (almost definitely the major reason from Fuller’s own point of view), his reading of Puritan literature and especially that of his older contemporary Jonathan Edwards, and his friendship with like-minded pastor-theologians like John Ryland, Jr. and John Sutcliff of Olney. Again Morden stresses that by the time Fuller published his Gospel Worthy of All Acceptation, the core tenets of 18th-century Evangelicalism, shared by men of widely-differing ecclesial convictions, were now his (p.67).

The shape of Fuller’s ministry at Kettering, where he moved in 1782, and the way Fuller answered various attacks on the theology of The Gospel Worthy of All Acceptation constitutes Chapter 4. Morden helpfully touches on some aspects of Fuller’s life hitherto rarely examined, such as Fuller as a man of prayer. What Fuller told Robert Fawkner at the latter’s ordination in 1787, he sought to make a reality in his own life: “Give yourself up to the word of God, and to prayer” (cited p.74). This chapter also breaks new ground in Morden’s analysis of Fuller’s tendency to depression between 1782 and 1792 (p.103–109). Normally I am chary of trying to psychologically analyze men and women of previous generations; we often have difficulty enough trying to figure out what people sitting across from us are thinking let alone people of the past, which, to quote L.P. Hartley, “is a foreign country.” But Morden skillfully draws upon Fuller’s unpublished diary to argue his case. And Fuller himself once observed of himself, “I was born in a flat [i.e. minor] key” (cited Andrew Gunton Fuller, Andrew Fuller [London, 1882], 79).

To be continued.

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

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

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Book Review of Pneumatologie in der Alten Kirche by Wolf-Dieter Hauschild and Volker Henning Drecoll

June 3rd, 2015 Posted in Biblical Spirituality, Books

Wolf-Dieter Hauschild and Volker Henning Drecoll, Pneumatologie in der Alten Kirche (Traditio Christiana, vol.12; Bern: Peter Lang, 2004), lx+372 pages.

9783906768731During the past century, it was sometimes said that the doctrine of the Holy Spirit was the “Cinderella of theology,” given the way that it had been neglected by both systematicians and ecclesiastical historians. Well, if that were a truism for much of the twentieth century, it certainly is not now. Pneumatology has received an enormous amount of attention on both the popular and scholarly levels. Nevertheless, there are still significant areas where there are gaps in our knowledge. This reader by two well-known German patristic experts (Hauschild’s doctoral work was focused on pneumatology—his 1967 dissertation, Die Pneumatomachen, is a standard study of the Pneumatomachian controversy) fills in one of those lacunae: it is a substantial annotated compilation of all of the key sources in the patristic era that deal with the doctrine of the Holy Spirit.

Divided into three major sections—“The Spirit and history: church and scripture,” “God and man: illumination, sanctification, and blessedness,” and “The Spirit and God: the Holy Spirit, Jesus Christ, God”—the various patristic sources are given in their original languages (Greek, Latin, Coptic, and Syriac) with a corresponding German translation. It is good to find authors often ignored in patristic compilations, authors such as Aphrahat (c.280–c.345) and Macarius (fl. 380–410). A helpful introductory essay on patristic pneumatology provides a necessary orientation for this collection of sources. There is also a lengthy bibliography of secondary sources on all of the figures included in the volume. This is a tremendous resource, highly recommended for all serious students of the patristic doctrine of the Spirit; it would be especially helpful as a textbook in a doctoral seminar on pneumatology in the Ancient Church.

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

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

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Announcing the 2015 Conference: Persecution and the Church

June 2nd, 2015 Posted in Church History, Conferences, Historians, Persecution

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We are pleased to announce the conference theme for this year’s conference is Persecution and the Church. We believe this is a timely topic as the church is experiencing persecution globally. The topic will be approached from biblical, theological, and historical perspectives. The conference will be held on the campus of The Southern Baptist Theological Seminary on September 15-16, 2015.

From the conference website:

Jesus Christ plainly told all who followed him as their Lord and Savior that they would suffer persecution—and in the history of the church over the past two thousand years this has undoubtedly been the case. There is clear evidence that along with the globalization of Christianity over the past two hundred years, the persecution of the church has likewise intensified.

In this timely conference, we will be looking at this history of persecution and its contemporary manifestations from a biblical and theological standpoint. The goal of the conference is to enable participants to be both more informed and more prayerful. To that end, this conference will conclude with a concert of prayer for the persecuted church.

Speakers:

  • Jason G. Duesing (Professor of Church History and Academic Provost at Midwestern Baptist Theological Seminary)
  • Nathan A. Finn (Dean of the School of Theology and Missions and Professor of Christian Thought and Tradition at Union University)
  • Ben Hegeman (Adjunct Assistant Professor of Intercultural Studies at Houghton College)
  • Bryan M. Litfin (Professor of Theology at Moody Bible Institute in Chicago)
  • Thomas R. Schreiner (Professor of New Testament Interpretation and Biblical Theology and Associate Dean of the Southern Seminary School of Theology)
  • Brian Vickers (Professor of New Testament Interpretation and Biblical Theology at Southern Seminary)
  • Steve Weaver (Senior Fellow of Andrew Fuller Center and Adjunct Professor of Church History at Southern Seminary)

Schedule:

Tuesday, September 15

11 a.m.-1:30 p.m. Conference Check-In
1:30 p.m. General Session I: Brian Vickers
“Persecution and Paul”
3 p.m. General Session II: Tom Schreiner
“Persecution in Revelation”
5:30 p.m. Dinner
7 p.m. General Session III: Bryan Litfin
“Roman Persecution of the Ancient Church”
8:30 p.m. General Session IV: Jason Duesing
“The Persecution of the Anabaptists”

Wednesday, September 16

8 a.m. Breakfast (Optional $5 add-on)
9 a.m. General Session V: Steve Weaver
“Baptists and Persecution in Virginia”
10:30 a.m. General Session VI: Nathan Finn
“Communist Persecution of the Church, 1917-1989″
Noon Lunch
2:30 p.m. Short Papers
5:30 p.m. Dinner
7 p.m. General Session VII: Ben Hegeman
“The Church and Islam”
8:15 p.m. General Session VIII
“A Concert of Prayer for the Persectued Church”

You can learn more about the conference and register here. We hope to see you there!

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Book Review of Christians Under Attack: Struggles and Persecution Throughout the World

May 18th, 2015 Posted in Books, Church History, Conferences, Current Affairs

Christians Under Attack: Struggles and Persecution Throughout the World (Miami, FL: Mango Press with The Associated Press, 2015).

christians under attackAfter reading the stories and accounts in this recent journalistic overview of persecution, there seems little doubt that Christianity is the most persecuted religion in the world today. Ranging from Lebanon to China, Nigeria to Pakistan, it is a story of atrocity after atrocity perpetrated against professing Christians: from Muslim drive-by killings of Christians at weddings in Cairo and northeast Nigeria to suicide bombers killing worshipers in Pakistani churches. In many parts of the Middle East, ancient Christian communities are being annihilated (see also the recent article, “The Plight of the Christians”, The Wall Street Journal, (Saturday/Sunday, May 16–17, 2015), C1–2).

All of the accounts are recent ones by AP journalists. Replete with numerous color pictures, this is a difficult book to read, but it is also vital for those of us in the West who are seeking to be disciples of Jesus Christ. Here we are reminded of the cost of discipleship and that there are some things more precious than life itself, namely commitment to the Triune God. There are some accounts here with happy endings in this world (e.g., the freeing of Meriam Ibrahim, p.123), but most await the justice of the world to come. There are also some disturbing accounts of Christian retaliation. For example, in the Central African Republic professing Christians have been involved in massacring Muslims, after Muslim rebels killed hundreds of Christians (p.83–91). Reading this account of the religious violence in the Central African Republic reminded me of the horrors of the French religious wars in the late sixteenth century.

A quote from an Iraqi Christian housewife, Sahira Hakim, at the very beginning of the book opposite the table of contents, though, helps set this matter of persecution in context: “We Christians are like roses. If you remove them from a garden, it will not be beautiful anymore.” Yes, indeed! True Christianity is a thing of beauty; remove it from a society and culture, and there will eventually be a deadly wasteland.

The gravity of this subject has prompted The Andrew Fuller Center for Baptist Studies to take for its conference theme this coming September 15–16, 2015, the matter of persecution in the history of the Church. Do join us as we reflect about this subject from both biblical and historical vantage-points, and spend time in prayer for the persecuted church. There is also a pre-conference round-table discussion on “Martyrdom in the Ancient Church: reality and fiction” on Monday evening, September 14, which will be co-sponsored by the Center for Ancient Christian Studies. A 3-hour credit hybrid course attached to the conference with classes during the day on Monday, September 14, is also being offered.

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

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

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Fuller’s Blessed Death in the Lord

May 14th, 2015 Posted in 19th Century, Andrew Fuller, Baptist Life & Thought, Biblical Spirituality

By Evan D. Burns

Last Thursday many evangelicals remembered the bicentennial anniversary of the death of the great Baptist theologian, Andrew Fuller (1754-1815).  Fuller’s theology and spirituality has affected me personally in numerous ways.  Probably the first and most enduring influence of Fuller on my own piety has been his heavenly-mindedness.

A vision of heaven and the promised reward of being forever with the Lord captivated Andrew Fuller’s soul.  From the sweetness of his heavenly meditations he penned the funeral sermon for Beeby Wallis at Kettering in April 1792.  Wallis was a deacon of the Baptist church in Kettering.  He served as the first treasurer of the Baptist Missionary Society (BMS).  Fuller preached on “The Blessedness of the Dead Who Die in the Lord”.  Though intending to eulogize and memorialize Wallis, Fuller spent the majority of his sermon expounding on biblical themes such as the need for Christian perseverance, the promise of rewards, heavenly rest, earthly labour, true blessedness, and the inevitability of death.  Fuller sought to strengthen the hearts of his mourning hearers who had followed Christ even amidst affliction.  He did this by elucidating the aforementioned themes, specifically the promises of heavenly rest and rewards.

Fuller’s chief text upon which he meditated for this sermon was Revelation 14:13, which says, “And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them.”  Fuller began by stating the original telos of this passage: “The original design of the passage seems to have been to support the afflicted followers of Christ in times of persecution.”[1]  Yet, he said that though this passage was originally intended “to arm the holy martyrs against the terrors of death”[2], it does seem that it could be generally applied to Christians under other degrees of affliction as well.

First, he discussed the character of those “who die in the Lord”.  They are necessarily united to Christ, as in a marriage union where two parties are united by mutual affection, common pursuits, and identical causes.  So, death is the introduction of the believer’s full union with Christ.  And being in this union, he described believers who die as abounding in good works just as a branch necessarily bears fruit since it is united to the vine.  Second, Fuller said that part of the blessedness observed in this passage comes from the voice from heaven, which demonstrates that heaven values the saints’ homecoming whereas fallen man values worldly prosperity and security.  Third, that John was commanded to write down this verse indicates the enduring blessedness of its promise for believers of all ensuing generations.  Fourth, Fuller said that the phrase, “from henceforth,” refers to the time of their souls’ departure from the body in physical death.  Fifth, two aspects of this post-death blessedness are rest from labours and the glorious reward of good works.  And, it is in this fifth observation that Fuller expounded two predominant themes: rest from labour and rewards of grace.

Fuller designed this funeral sermon  to encourage afflicted Christians to hope in future reward and to rejoice for those who have died and entered in to that eternal joy.  Fuller carefully knit pastoral application with theological specificity, validating his preeminence as a pastor-theologian.  He successfully demonstrated how rest from labour and reward for grace-empowered work are heavenly realities, which Christians should joyfully anticipate.  In heaven, Christians will rest from all the labour they experience in this life in opposition to sin and the curse.  But, their work will not cease; they will be perfected and supremely worshipful as they serve God with infinite gladness.  Christians are saved not only from God’s just wrath but are also saved for eternal joy in God.  Fuller longed for this heavenly rest in God, and even in his dying hours, he sought to experience the reward through prayer to God:

When under great anguish, he one day said to his son, “All misery is concentrated in me!”—“Bodily misery only, I suppose, father?”—“Yes: nothing else.”  But the expression which he used to Mr. Blundell of Northampton, was the most characteristic of any of which I have been informed—“My hope is such that I am not afraid to plunge into eternity!”  On the Lord’s-day morning on which he died, May 7, 1815, he said to his daughter Sarah, “I wish I had strength enough . . . She asked, “To do what?” He replied, “To worship, child.” Soon after, his daughter Mary entering the room, as soon as he understood who it was, he said “Come, Mary, come and help me.” He was then raised up in bed, and for the last half-hour appeared to be engaged in prayer.  His children surrounded his bed, listening attentively, to catch, if possible, the last words of their dying parent: but nothing could be distinctly heard, but, “Help me!” Then, with his hands clasped, and his eyes fixed upwards, he sunk back and expired.[3]

______________

[1]Andrew Fuller, The Complete Works of the Rev. Andrew Fuller with a Memoir of His Life by Andrew Gunton Fuller, 3 vols., ed. J. Belcher (Philadelphia: American Baptist Publication Society, 1845; repr., Harrisonburg, VA: Sprinkle, 1988), 1:152.

[2]The Complete Works, 1:152.

[3]John Ryland, The Work of Faith, the Labour of Love, and the Patience of Hope, Illustrated; in the Life and Death of the Rev. Andrew Fuller, Late Pastor of the Baptist Church at Kettering, and Secretary to the Baptist Missionary Society, from Its Commencement in 1792, Chiefly Extracted from His Own Papers, Extracted by John Ryland, D.D. (London: Button & Son, Paternoster Row, 1816), 550.

____________

Evan Burns (Ph.D., 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. He also works as the Director of the M.A. in Global Leadership program at Western Seminary.

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Book Review: Radiant: Fifty Remarkable Women in Church History by Richard M. Hannula

May 11th, 2015 Posted in Books, Church History, Eminent Christians

Richard M. Hannula, Radiant: Fifty Remarkable Women in Church History (Moscow, Idaho: Canon Press, 2015), 319 pages.

radiantIt is deeply encouraging to find Christian historians and authors beginning to recognize the important role played by women in the history of God’s people, and pen both popular and more academic studies of this important subject. This recent book by Richard Hannula, the principal of a Christian High School in Tacoma, Washington, is a popular approach written especially for young people. It sketches the lives of some fifty Christian women. Some are well-known, like Perpetua and Monica, Sarah Edwards and Edith Schaeffer, while others, like Erdmuth von Zinzendorf and Bilquis Sheikh, are little known. But all of them, through Hannula’s adroit hand, have something to teach present-day believers. The life of Lady Jane Grey, for example, reveals a “sturdy faith in Christ” and a robust grasp of the vital truths at the heart of the Reformation (p.132). Eta Linnemann, a twentieth-century German higher critic, who was converted from liberal theology, reveals the bankruptcy of such theology and the necessity of the new birth (p.304–307). Particularly helpful about the women chosen for this book is that they come from a variety of ethnic backgrounds, a good representation of the globalization of the Christian faith in the past two hundred years.

While Hannula is very aware that his sketches only “scratch the surface” of these “women’s lives” (p.2), his brief chapters succeed in giving the reader a desire to know more about these notable women.  “For Further Reading” (p.315–319) contains other books on these women for those interested, though not every woman in the book is represented. Some of the books listed are dated—for example, a 1909 study of Jane Grey is cited, not the much more recent study by Faith Cook—but these resources will by and large enable an interested reader to build on the good foundation in this book.

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

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

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Andrew Fuller Bicentennial Round-up

May 9th, 2015 Posted in 18th Century, 19th Century, Andrew Fuller, Baptist Life & Thought, Church History, Eminent Christians

By Steve Weaver

On Thursday, May 7th, we observed the 200th anniversary of the death of Andrew Fuller (1754-1815). Fuller was one of the most significant Baptist theologians in history. Charles Haddon Spurgeon (1834-1892), the nineteenth-century Prince of Preachers, called Fuller “the greatest theologian” of his century. Fuller was the theologian behind the Modern Missionary Movement most commonly associated with the efforts of William Carey.

There was a lot of chatter on social media about Andrew Fuller, much of which directed people to examine this website for more information about the life and legacy of Fuller. Several blog posts were written to commemorate the anniversary also. Below are links to some of these posts with a brief excerpt or description of the post.

No historical author outside of the Bible has influenced my thinking as significantly as Andrew Fuller. What draws me to Fuller’s life and writings is that he addresses everything with the sober-minded clarity of a working pastor. His work as a theologian, apologist, and missionary never lost sight of Jesus, his church, and his gospel. No topic Fuller addresses is treated in an abstract and hypothetical way, but rather, he treats it as having concrete implications for week-by-week gospel preaching, congregational worship, pastoral care, and church governance. READ MORE.

  • Jeremy Walker – Over at the Reformation21, Jeremy Walker acknowledged the anniversary of Fuller’s death by posting on Andrew Fuller’s dying words.
  • Steve Weaver – I posted on my personal blog on “Andrew Fuller’s Dying Hope,” relying on testimony from Fuller’s son, Andrew Gunton Fuller.

If you’re unfamiliar with Fuller, these links will help you to be introduced to this important thinker and doer. If you are already familiar with Fuller, perhaps these links will help you to join us in giving thanks to God for this gift to the church.

______________

Steve Weaver serves as a Teaching and Research Associate with the Andrew Fuller Center for Baptist Studies and is 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 4 and 16.

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Newman on Fuller: A reflection on the 200th anniversary of the death of Andrew Fuller

May 7th, 2015 Posted in 18th Century, 19th Century, Andrew Fuller, Baptist Life & Thought, Church History, Eminent Christians, Historians

By Michael A.G. Haykin

Albert Henry Newman (1852–1933) was one of the most learned and widely trusted Baptist historians at the turn of the twentieth century. For example, during his twenty years in Toronto at Toronto Baptist College and then McMaster University (1881–1901) he wrote a number of vital monographs that clearly gave him a solid grasp of the shape of Baptist history. In his edited volume, A Century of Baptist Achievement (Philadelphia, 1901), which brought together some of the finest Baptist authors of the day, though a number of them were theological modernists, he penned the first chapter: “A Survey of Baptist History to 1801” (p.1–18). It is a masterly piece.

When he comes to the sub-section entitled “Baptists and the Evangelical Revival,” Newman began by noting the different ways in which Baptists responded to the “enthusiastic evangelism of Wesley and Whitefield” (p.13). It was Andrew Fuller, Newman then asserted, “more than to any other individual, that restoration of the Particular Baptist body to its original evangelical position was chiefly due” (p.13). This is a large claim—but, give due recognition to other factors behind the revitalization of the English Baptist cause—Newman was right and equally correct to say that through Fuller’s “great activity as a preacher and writer, multitudes were brought to see the consistency between a true preaching of the doctrines of grace and the most earnest efforts for the salvation of sinners” (p.13). He went to note that Fuller’s significance as a Christian thinker and activist resides not solely in what he did for the modern missionary movement, but also for what his writings meant for the Baptist community in the British Isles: “The Baptist cause in Great Britain was by Fuller’s public activity raised to a higher plane…” (p.13).

So, on this bicentennial anniversary of his death, we thank God for his life and ministry that bore such rich fruit then and that are still bearing fruit.

_____________

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.

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