‘Church History’ Category

“A Lovely Proportion in Divine Truth”

April 23rd, 2015 Posted in 18th Century, 19th Century, Andrew Fuller, Baptist Life & Thought, Church History, Eminent Christians, Great Quotes

By Evan D. Burns

Andrew Fuller was gifted at engaging in theological controversy.  Near the end of his “Reply to Philanthropos” in Section IV, “On the Death of Christ,” Fuller discloses his heart for engaging in controversy.  He exemplifies how to contend for truth with conviction without being contentious:

As I did not engage in controversy from any love I had to the thing itself, so I have no mind to continue in it any further than some good end may be answered by it….  There is a point in all controversies beyond which they are unprofitable and tedious. When we have stated the body of an argument, and attempted an answer to the main objections, the most profitable part of the work is done….

A reflection or two shall conclude the whole. However firmly any of the parties engaged in this controversy may be persuaded of the goodness of his cause, let us all beware of idolizing a sentiment. This is a temptation to which controversialists are particularly liable. There is a lovely proportion in Divine truth; if one part of it be insisted on to the neglect of another, the beauty of the whole is defaced; and the ill effects of such a partial distribution will be visible in the spirit, if not in the conduct, of those who admire it.

Further, Whatever difficulties there may be in finding out truth, and whatever mistakes may attend any of us in this controversy, (as it is very probable we are each mistaken in some things,) yet, let us remember, truth itself is of the greatest importance. It is very common for persons, when they find a subject much disputed, especially if it is by those whom they account good men, immediately to conclude that it must be a subject of but little consequence, a mere matter of speculation. Upon such persons religious controversies have a very ill effect; for finding a difficulty attending the coming at the truth, and at the same time a disposition to neglect it and to pursue other things, they readily avail themselves of what appears to them a plausible excuse, lay aside the inquiry, and sit down and indulge a spirit of scepticism. True it is that such variety of opinions ought to make us very diffident of ourselves, and teach us to exercise a Christian forbearance towards those who differ from us. It should teach us to know and feel what an inspired apostle acknowledged, that here we see but in part, and are, at best, but in a state of childhood. But if all disputed subjects are to be reckoned matters of mere speculation, we shall have nothing of any real use left in religion.[1]

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[1]Andrew Gunton Fuller, The Complete Works of Andrew Fuller, Volume 2: Controversial Publications, ed. Joseph Belcher (Harrisonburg, VA: Sprinkle Publications, 1988), 510-11.

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Evan 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. He also works as the Director of the M.A. in Global Leadership program at Western Seminary.

Book Review: 30 Days of Devotions: From the Sermons of Andrew Fuller ed. Joshua C. Breland

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

30 Days of Devotions: From the Sermons of Andrew Fuller, ed. Joshua C. Breland (Wake Forest, NC: Evangelical Heritage Press, 2015), [iv]+57 pages.

30 Days of DevotionsRecently doing some work on the fourth-century theologian Athanasius, I used a database to search for articles on him and came up with some 1400 separate items in a few seconds. I thought I would do a similar search for Andrew Fuller, my favorite theologian, and came up with considerably less: about sixty. All of this is to simply say that although a renaissance of Fuller studies is underway—to quote fellow Fuller scholar Nathan Finn—things are still very much in their infancy. Understandably, it was with great joy that I came across a reference to this new Fuller item by Joshua Breland, who is a grad student at our sister seminary, Southeastern Baptist Theological Seminary.

The title accurately reflects the book’s contents. The book is divided into a month of readings from the sermonic corpus of Fuller. Heading each selection is simply the number of the day, 1st, 2nd, 3rd, and so on.  There is no reading for the 31st day of such months as January, March, etc. At the end of each reading the sermon from which it is drawn is indicated by a reference to the sermon by Roman numeral. For example, the reading for the 10th day of the month comes from “Sermon XI.” To find out which sermon this is, one has to turn to the back of the book, where ninety-two of Fuller’s sermons are listed by title and biblical text upon which they are based. Curiously, though, there is no indication from which edition Breland has drawn his selections. It appears to be the three-volume Sprinkle edition (a 1988 reprint of an 1845 edition), which contains the exact same listing of sermons in the first volume.

As with any book of selections like this, there is a certain degree of personal eclecticism evident. Breland’s choices are not exactly the ones I would have chosen—and I am sure, the same would be true vice versa. What he has chosen, though, is a good cross-section of Fullerism: from reflections on the nature of justification (the reading for the 4th day of the month, p.5–7) to the vital necessity of love (the reading for the 10th day of the month, p.15–17). And as is typical with Fuller’s works, there is the Puritan characteristic of making pithy statements that continue to resonate in the reader’s mind long after he/she has put the book down. For example, at the very close of the reading for the 17th day, Fuller sums up what he has been saying thus: “The union of genuine orthodoxy and affection constitutes true religion” (p.28)—so true.

One thing I missed are footnotes to biblical texts cited and a footnote for the occasional personal reference. For instance, in the selection for the 25th day, Fuller refers to an observation by “dear Pearce” about the cross (p.42). He is, of course, referring to his close friend Samuel Pearce (1766–1799), whose memoirs he had written. But the reader new to Fuller would have no idea who he is talking about. The introduction is a brief, but adequate, introduction to Fuller and his ministry. Though, even a Fullerite as ardent as myself was surprised by the statement that Fuller was “perhaps the greatest model of a pastor-theologian the world has ever seen” (p.iii). These quibbles aside, I was thrilled to see this devotional from the sermons of a man from whom I have learned so much.

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.

Book Announcement: Training Laborers for His Harvest: A Historical Study of William Milne’s Mentorship of Liang Fa

April 9th, 2015 Posted in 19th Century, Books, Church History, Missions

songBaiyu Andrew Song has released a new book with Wipf and Stock titled Training Laborers for His Harvest: A Historical Study of William Milne’s Mentorship of Liang Fa. Song (BTS, MTS, Toronto Baptist Seminary) is a Junior Fellow of the Andrew Fuller Center for Baptist Studies.

From the Publisher:

In this project, Baiyu Andrew Song explores the mentorship of China’s first ordained indigenous evangelist, Liang Fa (1789-1855), by Scottish Presbyterian missionary William Milne (1785-1822) in the early nineteenth century. The biblically and contextually informed model of mentorship Milne employed is examined in detail, which is placed in the historical setting of Milne and Liang’s time. This project is particularly important in that it pioneers historical study in the area of the early protestant church history in China, specifically in regard to William Milne.

Endorsements:

“As a missionary who has served in four Asian countries, I have seen the ‘fruit’ of current trends in missions. Many believe that the Great Commission can be done with great speed: little or no need to learn the language or culture, a commitment of a few months or less is sufficient. William Milne points us in a very different direction. Oh, how we need to re-examine contemporary mission strategy in light of the Bible and the great missionaries of the past!”
–Phil Remmers, President, Robert Morrison Project

“Song has written a book marked by exact scholarship, keen theological insights, and evangelical warmth. This volume is filled with details and analysis of their significance, yet admirably succinct. Training Laborers for His Harvest presents a look at a critical moment in the history of Protestant missions to China. It possesses considerable value both for historians and for those who wish to advance the cause of the gospel among the Chinese. I highly recommend it.”
–G. Wright Doyle, Director, Global China Center

“An inspiring and profitable read. Baiyu has done a great job of introducing William Milne’s gospel ministry among nineteenth century Chinese to Christians today. Readers are bound to be encouraged by the missionary zeal of Milne and exhorted to follow in his footsteps of being theocentric in theology and practice.”
–Jeremy Lee, Pastor, Christ Community Church, Louisville, KY

“More than just an historical recounting of their lives and ministries, Baiyu reminds us of the importance of mentorship when it comes to preparing Christians for service. As a Chinese Christian himself, Baiyu Song’s work is another illustration of the fact that although the kingdom of God may start small, in the end it reaches to the ends of the earth.”
–Kirk Wellum, Pastor and Professor of Systematic Theology, Toronto Baptist Seminary

To order from the publisher, see here.

To order from Amazon, see here.

Book Review: Letters to London: Bonhoeffer’s previously unpublished Correspondence with Ernst Cromwell, 1935–6

April 6th, 2015 Posted in 20th Century, Books, Church History

Dietrich Bonhoeffer, Letters to London: Bonhoeffer’s previously unpublished Correspondence with Ernst Cromwell, 1935–6, Ed. Stephen J. Plant and Toni Burrowes-Cromwell (Eugene, OR: Cascade, 2014), xvi+107 pages

Bonhoeffer lettersThe discovery of this bundle of letters written in the years 1935 and 1936 from the justly-famous German theologian Dietrich Bonhoeffer (1906–1945) to a then-young Anglo-German by the name of Ernst Cromwell (1921–), now in his early nineties and bearing the anglicized name “Ernest,” does not materially add an enormous amount to what we know about the thought of Bonhoeffer. We see themes found elsewhere—his distrust of pietism (p.66), his emphasis on humility (p.69), his delight in the gift of friendship and community (p.73–74), the vital importance of living in the truth and cleaving to Christ (p.74–75)—but these are interwoven with other remarks of less import though vital to the developing friendship between Bonhoeffer and young Ernst. What we especially see in these letters is Bonhoeffer the pastor, seeking to offer encouragement and guidance to a young man living in England, whom Bonhoeffer was preparing for confirmation during his ministry at the German-speaking congregation at St. George’s, Sydenham. Given the fateful and horrific events transpiring in Germany in the mid-1930s, we also have some fabulous insights into Bonhoeffer’s determination to be faithful to his Christian calling amidst such days. In one letter, he tells Ernst that he has made himself “pretty unpopular over the issue of the Jews” (p.66). In another, he informs his young friend that he has been forbidden by “the Ministry of Culture…to lecture” (p.72).

A helpful introduction, “A friendship to be grateful for: Bonhoeffer’s letters to Ernst Cromwell,” sets the letters in context (p.1–27). There is also an interview with Ernest Cromwell (p.29–46), and an excellent “Afterword” by Toni Burrowes-Cromwell, Ernest’s daughter-in-law, in which she draws out the significance of these letters for Christian life today (p.77–100).

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.

This review was first published at Books At a Glance.

A Good Friday Meditation from Andrew Fuller (via David Prince)

April 3rd, 2015 Posted in 18th Century, 19th Century, Andrew Fuller, Baptist Life & Thought, Church History, Eminent Christians

David Prince, pastor of Ashland Avenue Baptist Church in Lexington, Ky., is a faithful reader of Andrew Fuller and regularly posts excerpts from his reading at his personal website: Prince on Preaching. This week, Pastor Prince has posted excerpts from a sermon by Andrew Fuller on “Being made conformable unto his death” from Philippians 3:10.

Prince begins by excerpting the following paragraph from the sermon.

The death of Christ is a subject of so much importance in Christianity as to be essential to it. Without this, the sacrifices and prophecies of the Old Testament would be nearly void of meaning, and the other great facts recorded in the New Testament divested of importance. It is not so much a member of the body of Christian doctrine as the life-blood that runs through the whole of it.

To read the post in its entirety, see here.

 

Samuel Pearce’s Religion of the Cross

April 2nd, 2015 Posted in 18th Century, Andrew Fuller, Baptist Life & Thought, Biblical Spirituality, Books, Church History, Eminent Christians, Great Quotes

By Evan D. Burns

In Andrew Fuller’s (1754-1815) memoir of his late friend, Samuel Pearce (1766-1799), he described Pearce as a man smitten with the cross of Christ.  As we reflect upon the cross and resurrection this week, let us follow Pearce’s example and seek to be more amazed at the love of God in the cross of Christ.  Describing Pearce’s crucientric piety, Fuller said thus:

Christ crucified was his darling theme, from first to last. This was the subject on which he dwelt at the outset of his ministry among the Coleford colliers, when “he could scarcely speak for weeping, nor they hear for interrupting sighs and sobs.” This was the burden of the song, when addressing the more polished and crowded audiences at Birmingham, London, and Dublin; this was the grand motive exhibited in sermons for the promotion of public charities; and this was the rock on which he rested all his hopes, in the prospect of death. . . . “Blessed be his dear name,” says he, under his last affliction, “who shed his blood for me. He helps me to rejoice at times with joy unspeakable. Now I see the value of the religion of the cross. It is a religion for a dying sinner. It is all the most guilty and the most wretched can desire. Yes, I taste its sweetness, and enjoy its fulness, with all the gloom of a dying bed before me; and far rather would I be the poor emaciated and emaciating creature that I am, than be an emperor with every earthly good about him, but without a God.”[1]

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[1]Andrew Gunton Fuller, The Complete Works of Andrew Fuller, Volume 3: Expositions—Miscellaneous, ed. Joseph Belcher (Harrisonburg, VA: Sprinkle Publications, 1988), 430-31.

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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.

Book Review: The Theological Education of the Ministry: Soundings in the British Reformed and Dissenting Traditions by Alan P.F. Sell

March 30th, 2015 Posted in Books, Church History

By Michael A.G. Haykin

Alan P.F. Sell, The Theological Education of the Ministry: Soundings in the British Reformed and Dissenting Traditions (Eugene, OR: Pickwick Publications, 2013), xiv+313 pages.

sellsOne of the delights of an essay by the voluminous Alan P.F. Sell is the rich probing of details that are often never lighted upon by other authors and a density that bespeaks careful and exacting historical scholarship. This new volume of papers on particular aspects of the history of the academies established by the English Dissenters in the seventeenth century as well as that of Scottish theological colleges is no exception. It bears remembering that some of the English Dissenting academies were remarkably influential. As Sell reminds us, Richard Frankland (1630–1698), for instance, trained no fewer than 304 students at his academy between 1670 and his death.

The first essay entails the first complete account of the significance of Caleb Ashworth (c.1721–1775) and his Daventry Academy, which succeeded that of the famous evangelical Philip Doddridge (1702–1751). Ashworth had been raised as a Particular Baptist—he was baptized at the age of twelve by the famous Lancashire divine Alvery Jackson (d.1763). Study under the paedobaptist Doddridge, though, led to Ashworth changing denominations. There are also two extremely important essays on the major English historian of seventeenth-century Puritanism and eighteenth-century Dissent, Geoffrey F. Nuttall (1911–2007). The first is a reminiscence about his life from Nuttall himself; the other, a study of Nuttall as a theologian—“Is Geoffrey also among the Theologians?” In some ways, Sell’s own style of writing church history resembles that of Nuttall: layer upon layer, and rich with detail.

Three of the other four essays deal with Scottish theology and theologians—an overview of “Scottish Religious Philosophy, 1850–1900,” and papers on John Oman (1860–1939), who taught in England for much of his academic career, and N.H.G. Robinson (1912–1978), a professor in the divinity faculty at St. Andrews. A final paper looks at the life and legacy of four New Testament scholars: T.W. Manson (1893–1958), Owen Evans (1920–), W. Gordon Robinson (1903–1977), and J.H. Eric Hull (1923–1977). A small bibliographical appendix of what Sell calls “mini-resurrections,” that is, dictionary articles, of various divines who taught in English and Welsh academies and theological colleges rounds out the offerings of this substantial volume.

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.

A Christian’s duty to country and the injustice of racism: Lessons from Andrew Fuller

March 24th, 2015 Posted in Andrew Fuller, Baptist Life & Thought, Church History, Current Affairs, Pastoral Ministry

By David E. Prince

Andrew Fuller (1754-1815) is best known for his robust defense of the free offer of the gospel to all people. His book, The Gospel Worthy of All Acceptation, influenced William Carey and others, and it can be rightly considered the foundational theological document that helped launched the modern missions movement. The man C.H. Spurgeon referred to as, “The greatest theologian of his century,” was a local church pastor who unceasingly wed doctrine to practice.

In August 1803, Fuller delivered a sermon on “Christian Patriotism” to his congregation at the Baptist Church of Kettering. His sermon, based upon Jeremiah 29:7 (“And seek the peace of the city whither I have caused you to be carried away captives, and pray unto the LORD for it”), sought to help his congregation understand their Christian duty during a time of crisis. Many English citizens feared an imminent French invasion led by Napoléon Bonaparte. As a Particular Baptist dissenter, Fuller spoke about the Christian’s duty as a citizen from the cultural margins of English society and not from a seat of cultural power.

Christians in America are assuming the role of prophetic minority at breakneck speed, and we would do well to heed Fuller’s biblical gospel wisdom. The former conservative Christian Moral Majority voting block is a relic of a bygone era. Fuller’s biblical call to serve the kingdom of Christ as good citizens who seek the welfare of our country transcends whether we like or dislike the current governmental regime.

According to Fuller, seeking the welfare of our nation means we must have the courage to pursue justice and speak out about governmental faults, but though we must complain, we must not become complainers. And when we do speak out against the ruling authority, we should do so with both regret and respect. Consider some helpful portions of Fuller’s sermon I have excerpted below:

We ought to be patriots, or lovers of our country.

Seek the peace of the city. The term rendered peace signifies not merely an exemption from wars and insurrections, but prosperity in general. It amounts, therefore, to saying, seek the good or welfare of the city. Such, brethren, is the conduct required of us, as men and as Christians. We ought to be patriots, or lovers of our country.

If my country cannot prosper but at the expense of justice, humanity, and the happiness of mankind, let it be unprosperous!

To prevent mistakes, however, it is proper to observe that the patriotism required of us is not that love of our country, which clashes with universal benevolence, or which seeks its prosperity at the expense of the general happiness of mankind. Such was the patriotism of Greece and Rome; and such is that of all others where Christian principle is not allowed to direct it. Such, I am ashamed to say, is that with which some have advocated the cause of Negro slavery. It is necessary, forsooth, to the wealth of this country! No; if my country cannot prosper but at the expense of justice, humanity, and the happiness of mankind, let it be unprosperous!

Oh my country, I will lament thy faults! Yet, with all thy faults I will seek thy good

The prosperity which we are directed to seek in behalf of our country involves no ill to anyone, except to those who shall attempt its overthrow. Let those who fear not God, nor regard man, engage in schemes of aggrandizement, and let sorted parasites pray for their successes. Our concern is to cultivate that patriotism which harmonizes with good-will to men. Oh my country, I will lament thy faults! Yet, with all thy faults I will seek thy good; not only as a Briton, but as a Christian: “for my brethren and companions sakes, I will say, Peace be within the: because of the house of the Lord my God, I will seek thy good!”

A dutiful son may see a fault in a father; but he will not take pleasure in exposing him

If we seek the good of our country, we shall certainly do nothing, and join in nothing, that tends to disturb the peace, or hinder its welfare. Whoever engages in plots and conspiracies to overthrow its constitution, we shall not. Whoever deals in inflammatory speeches, or in any manner sows the seeds of discontent and disaffection, we shall not. Whoever labors to deprecate its governors, supreme or subordinate, in a manner tending to bring government itself into contempt, we shall not.

Even in cases wherein we may be compelled to disapprove of measures, we shall either be silent, or express our disapprobation with respect and with regret. A dutiful son may see a fault in a father; but he will not take pleasure in exposing him. He that can employ his wit in degrading magistrates is not their friend, but their enemy; and he that is an enemy to magistrates is not far from being an enemy to the magistracy, and, of course, to his country. A good man may be aggrieved; and, being so, may complain. Paul did so at Philippi. But the character of a complainer belongs only to those who walk after their own lusts.

It becomes Christians to bear positive good-will to their country, and to its government, considered as government

If we seek the good of our country, we shall do everything in our power to promote its welfare. We shall not think it sufficient that we do it no harm, or that we stand still as neutrals, in its difficulties. If, indeed, our spirits be tainted with disaffection, we shall be apt to think we do great things by standing aloof from conspiracies, and refraining from inflammatory speeches; but this is no more than maybe accomplished by the greatest traitor in the land, merely as a matter of prudence. It becomes Christians to bear positive good-will to their country, and to its government, considered as government, irrespective of the political party which may have the ascendancy.

In cases of imminent danger, shall be willing to expose even our lives in its defense

We may have our preferences, and that without blame; but they ought never to prevent the cheerful obedience to the laws, a respectful demeanor towards those who frame and those who execute them, or a ready co-operation in every measure which the being or well-being of the nation may require. The civil power, whatever political party is uppermost, while it maintains the great ends of government, ought, at all times, to be able to reckon upon religious people as its cordial friends; and if such we be, we shall be willing, in times of difficulty, to sacrifice private interest to public good; shall contribute of our substance without murmuring; and, in cases of imminent danger, shall be willing to expose even our lives in its defense.

[The Complete Works of Andrew Fuller, vol. 1, ed. Joseph Belcher (Sprinkle publications): 204-205.]

This article originally appeared at the Ethics and Religious Liberty website  on March 6, 2015. http://erlc.com/article/a-christians-duty-to-county-and-the-injustice-of-racism-lessons-from-andrew

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David E. Prince is the Pastor of Preaching and Vision at Ashland Avenue Baptist Church in Lexington, KY.

Book Review: Churches, Revolutions, and Empires: 1789–1914 by Ian Shaw

March 23rd, 2015 Posted in 19th Century, Books, Church History, Historians, Missions

By Michael A.G. Haykin

Ian J. Shaw, Churches, Revolutions, and Empires: 1789–1914 (Christian Focus, 2012), xii+561 pages.

CHURCHES_AND_REVOLUTIONS_EMPIRESPeople tend to view the period between the close of the Napoleonic Wars and the outbreak of the First World War as a fairly sedentary period. Contrary to popular thought, however, this era, the so-called “long” nineteenth century, 1789–1914, was a time of massive political, intellectual and cultural ferment. And this was not without significant impact on the church in the West. Ian Shaw, the Director of the Langham Scholarship Programme in the UK when he wrote this book, capably and confidently charts the course of the western Church through this era of upheaval and change. Shaw’s grasp of primary and secondary sources is impressive as is his ability to synthesize.

Shaw’s chapter on the birth of the modern missionary movement (p.95–130), for example, is typical of the quality of the book. He refuses to locate its origins in the mind and heart of William Carey, as is so often done, but shows with reference to the scholarship of men like W.R. Ward, A.F. Walls, and Brian Stanley that “the cradle of the movement was more truly Halle [with August Francke and the Pietists], or Herrnhut [with the Moravians], than the parlour of the Baptist manse in Kettering [the traditional place where Carey and friends decided to form the Baptist Missionary Society]” (p.128). He also probes the factors that led to the rise of the missionary movement, from the Enlightenment to theology, and concludes that “undoubtedly…the reasons for the expansion of Protestant mission [sic] are complex” (p. 128). Shaw rightly recognizes that this does not take away from Carey’s achievements, which were truly radical in their day (p.129)—as the critic of evangelical missions, Sydney Smith quipped, “if a tinker is a devout man, he infallibly sets off for the East” (cited p.106). But what Shaw is doing in this chapter is setting Carey in the rich context in which his life must be seen if it is truly to be understood.

Each of the chapters that explore topics like the French Revolution and its legacy, the ending of the slave trade and slavery, industrialization, the revolution of Darwinian science does something comparable. This is history on the big scale and an excellent example of such. Shaw’s conclusion is sobering: he concludes that the First World War essentially buried Europe’s Christendom and that the real hope for the historical future of the Church lies in the churches of the Global South, where Carey interestingly enough had been active.

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.

New Book: Baptists and War: Essays on Baptists and Military Conflict, 1640s-1990s

March 19th, 2015 Posted in 17th Century, 18th Century, 19th Century, 20th Century, 21st Century, Baptist Life & Thought, Books, Church History

9781625646743Just released from Pickwick Publications, an imprint of Wipf and Stock Publishers, a collection of essays on Baptists and War. These papers, which were originally delivered at the 2011 annual conference of the Andrew Fuller Center for Baptist Studies, were compiled and edited by Gordon L. Heath and Michael A.G. Haykin. The book is available for purchase now from the publisher and on Amazon. For a PDF flyer with all the book details see here.

Description from Publisher:

While Baptists through the years have been certain that “war is hell,” they have not always been able to agree on how to respond to it. This book traces much of this troubled relationship from the days of Baptist origins with close ties to pacifist Anabaptists to the responses of Baptists in America to the war in Vietnam. Essays also include discussions of the English Baptist Andrew Fuller’s response to the threat of Napoleon, how Baptists in America dealt with the War of 1812, the support of Canadian Baptists for Britain’s war in Sudan and Abyssinia in the 1880s, the decisive effect of the First World War on Canada’s T. T. Shields, the response of Australian Baptists to the Second World War, and how Russian Baptists dealt with the Cold War. These chapters provide important analyses of Baptist reactions to one of society’s most intractable problems.

Endorsements:

“Conflict challenges the Christian conscience, fostering divergent responses. Hence Baptists have commonly sought peace, sometimes to the extent of condemning war outright, but equally they have often believed that justice required the taking up of arms, even with enthusiasm. The detailed and penetrating international studies contained in this book illuminate contrasting attitudes over the centuries, showing how war has put Baptists to the test, spiritually as well as materially.”
–David Bebbington, Professor of History, University of Stirling, Stirling, Scotland,
UK

“Baptists have had a varied approach to war from the Pietist/Reformed tensions of four hundred years ago to the reactions to the Vietnam War. This work explores the theme in different time periods and, using a number of individuals as case studies, opens the past so the reader can reflect on the present. The volume is an important contribution to both Baptist studies and the Christian approach to war and peace.”
–Robert Wilson, Professor of Church History, Acadia Divinity College, Wolfville, Canada