‘Historians’ Category

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.

Book Review: Andrew Fuller: Pastor, Theologian, Ropeholder by Gilbert Laws

March 16th, 2015 Posted in Andrew Fuller, Books, Church History, Eminent Christians, Historians

Gilbert Laws, Andrew Fuller: Pastor, Theologian, Ropeholder (London: The Carey Press, 1942), 135 pages.

laws fullerBook reviews are usually reserved for recent items, not for publications of the more distant past. Yet, from time to time, it is helpful to recall the contribution made by works from an earlier time. The book being reviewed here is noteworthy in view of the fact that while there had been a handful of biographies of Andrew Fuller in the nineteenth century—mostly written by friends, colleagues and family members—there was only one of any substance in the twentieth century, namely, that by Rev. Gilbert Laws (1876–1962), long-time minister of the historic Baptist congregation in Norwich, St. Mary’s Baptist Church (now Norwich Central Baptist Church). Laws was a well-known preacher in the Baptist Union during the 1930s and 1940s, and also served as the President of this body.

Laws’ biography of Fuller, not easily found these days, was printed on sub-standard wartime paper, and most copies that I have seen have been the worse for wear. The subtitle gives the major categories in which Laws treats his subject: Fuller as a pastor, a theologian, and a “ropeholder,” that is, missions advocate and loyal friend and supporter of William Carey. An earlier article on Fuller by Laws that appeared in The Baptist Quarterly had examined Fuller’s life briefly under these very headings (“Andrew Fuller, 1754–1815,” The Baptist Quarterly 2.2 [April 1924]: 76–84). Now, in this book-length endeavor, Laws expanded the scope of his treatment.

The strength of Laws’ study lies in his fine discussion of Fuller as a pastor and in his service to the Baptist Missionary Society. Laws does not attempt to hide his admiration of Fuller—“we may affirm that to Fuller the Christian cause in general and the Baptist denomination in particular owes so much that, excepting only Carey, it is hard to name his fellow” (p.132). Yet, he deals honestly with his character, which at times could be stern and gruff. Robert Hall, Jr said of Fuller after his death, he was “less eminent for the gentler graces than for stern integrity” (p.123), while Fuller’s own wife, Ann Coles Fuller, admitted that “there was a degree of bluntness in his manner” (p.124). In detailing Fuller’s role as a pastor and “ropeholder,” Laws has made good use of the numerous anecdotes and stories about Fuller found in the various nineteenth-century biographies as well as those that Fuller himself recorded in his letters and diaries.

The one area where the work is not strong is his treatment of Fuller as a theologian. For instance, referring to Fuller’s The Gospel Worthy of All Acceptation, his first major publication, Laws comments, “it is impossible to summarize its argument” (p.35). Laws does attempt a brief overview, which is as it should be, for this work began Fuller’s career as an apologist. Laws’ failing here is one, however, general to the twentieth century that largely forgot Fuller’s importance in this area and remembered simply his role as a missionary statesman. Nineteenth-century biographers and theologians, on the other hand, did not share this weakness as Laws himself knew (see his reference to A.H. Strong’s significant use of Fuller’s corpus on p.126).

All in all, though, this is a very good study of Fuller, especially revelatory of the humanity of the Baptist theologian. When Andrew Gunton Fuller published his 1882 biography of his father in the series “Men Worth Remembering,” C.H. Spurgeon personally thanked the younger Fuller for having shown interested readers something of the personal side of Fuller. Likewise, looking at Laws’ biography standing alone in the long twentieth century, he is to be thanked for having kept alive the memory of a man truly worth remembering.

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.

“Belle: an 18th-century triumph of humanity”: A Review of Belle: The Slave Daughter and the Lord Chief Justice by Paula Byrne

February 23rd, 2015 Posted in 18th Century, Books, Historians

By Michael A.G. Haykin

“Belle: an 18th-century triumph of humanity”

A review of Paula Byrne, Belle: The Slave Daughter and the Lord Chief Justice (New York: Harper, 2014), xii+283 pages.

belleA painting now hanging in Scone Palace near Perth in Scotland, once entitled in 1904 as “Lady Elizabeth Finch-Hatton with a Negress Attendant,” provides biographer Paula Byrne with the impetus for recounting the extraordinary story of Dido Belle (1761­–1804), the illegitimate daughter of a captain in the Royal Navy and an African slave. Unlike the vast majority of children so conceived, Dido enjoyed privilege and wealth as she was raised by her great-uncle, William Murray (1705­–1793), the first Baron of Mansfield, one of the most eminent jurists of the eighteenth century. Building upon a previous historical piece that identified the black girl in the painting as Dido and a handful of literary texts that relate to her life, Byrne skillfully interweaves the little that we know about Dido with the life of her father, Sir John Lindsay, and the lives of Lord and Lady Mansfield, her adoptive parents. Lord Mansfield was an ardent foe of the slave trade, and Byrne reckons that his love for his adopted daughter was instrumental in convincing him of the evils of slavery and the slave trade.

Mansfield’s ruling in the case of James Somerset in 1772, a slave who had run away from his master in England, been recaptured and sold to a slave trader bound for the West Indies, proved to be a key milestone in the fight against the slave trade by eighteenth-century abolitionists. Mansfield ruled in favour of Somerset’s freedom, and many viewed the ruling as having made slavery illegal on English soil. From there, the logic was obvious: if slavery were wrong in England, how could it be morally right for the English to have slaves abroad? This is the very question, in fact, asked by Fanny Price in Jane Austen’s Mansfield Park, which, in an appendix, Byrne shows has links to the story of Dido and Lord Mansfield. Byrne knows Austen particularly well, having written two major studies on the English author, one of which, Jane Austen and the Theatre, has been described by historian and biographer Paul Johnson as “the best book on Austen I have ever read.”

Byrne is a consummate researcher and has well researched the historical background of slavery, its accompanying moral degradation, and its tentacles throughout the English economy, especially through the massive consumption of sugar. She rightly notes that the deepest roots of the abolitionist movement were among the Quakers, who by 1760 were disciplining members who participated in the slave trade, and Evangelicals like William Wilberforce and Thomas Clarkson. In fact, it was arguments based upon principles derived from the Bible that eventually did most to rouse anti-slavery feeling in the British Isles.

While this book is largely a search for the biography of Dido, Lord Mansfield also comes across as a remarkable figure. He was able to rise above the racism endemic in eighteenth-century English society and social mores, and both in his home and in the courtroom do what was good, right and just. A movie version of book, starring Gugu Mbatha-Raw (as Dido) and Tom Wilkinson (as Lord Mansfield), was released here in the US last May.

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.

Audio of “The Legacy of Andrew Fuller” Conference Now Online

February 20th, 2015 Posted in 18th Century, 19th Century, Andrew Fuller, Baptist Life & Thought, Church History, Conferences, Eminent Christians, Historians

Fuller Legacy Mini-Conference

On February 6, 2015, The Andrew Fuller Center for Baptist Studies hosted a mini-conference to consider the legacy of Andrew Fuller. 2015 marks the bicentennial of Fuller’s death so it was appropriate The Andrew Fuller Center devote some time to assessing his legacy. As an added bonus, the conference date of February 6th was the 261st birthday of Fuller. The conference was hosted on the third floor of the Legacy Hotel on the campus of The Southern Baptist Theological Seminary in Louisville, Kentucky. We are pleased to make available the audio from the conference free of charge below.

Conference Audio:

Why Andrew Fuller?” (MP3) a brief intro to the conference by Dr. Michael A.G. Haykin (Professor of Church History and Director of AFCBS at SBTS)

“Fuller and the 19th Century Southern Baptists” (MP3) by Dr. Gregory A. Wills (Professor of Church History and Dean of School of Theology at SBTS)

“C.H. Spurgeon: a Fullerite?” (MP3) by Dr. G. Stephen Weaver, Jr. (Research Assistant and Fellow of AFCBS)

Book Review of Archbishop Justin Welby: The Road to Canterbury by Andrew Atherstone

February 16th, 2015 Posted in 20th Century, 21st Century, Books, Church History, Historians

By Michael A.G. Haykin

Andrew Atherstone, Archbishop Justin Welby: The Road to Canterbury (London: Darton, Longman and Todd, 2014), viii+152 pages.

welbyWhat drew me to this unauthorized biography of Justin Welby, the 105th Archbishop of Canterbury, was frankly the author, Andrew Atherstone, currently Tutor in History and Doctrine at Wycliffe Hall, Oxford. Having profited greatly from books that he was written in the past, I looked forward to the same in this sympathetic biography.

Welby was born into wealth and was very successful in the world of finance—he was a treasurer in the oil industry and had a salary of £100,000 per annum in 1989; but the compulsion of the Spirit and constraints of the gospel led him to train for vocational ministry at Cranmer Hall in Durham. During the early days of his Christian life after a distinctly evangelical conversion he was deeply shaped by the Vineyard as it found expression in the ministry of Holy Trinity Brompton.

His first ministerial charge was at Chilvers Coton in the diocese of Coventry. This diocesan locale proved to be important for Welby’s long-term career. The destruction of Coventry and St. Michael’s Cathedral in 1940 during World War II had led to the formation of the Community of the Cross of Nails (so named because of three medieval nails from the destroyed cathedral that were fused into a cross after the bombing), which came to focus on reconciliation projects in trouble spots around the world. In time, reconciliation became a defining hallmark of Welby’s ministry.

From Chilvers Coton, Welby went to Southam, Warwickshire, as the rector of Sr. James, where he became increasingly concerned for parish renewal, the relationship between theology and ethics, and the ministry of reconciliation. The latter frequently took him to Africa, where he faced mortal danger more than once, especially in Nigeria where violent clashes between Muslim and Christian were becoming more and more frequent in the 2000s.

Welby has insisted that he is “an orthodox Bible-believing evangelical,” for whom Scripture is “my final authority for all matters of life and doctrine” (p.90). But his concern for reconciliation has also led him to seek to preserve the unity of the Anglican communion despite recent deep divisions over women’s ordination and the question of same-sex marriage. There is no doubt that the latter issue will definitely test his abilities as Archbishop, for, in the final analysis, same-sex marriage is incompatible with a high view of Scripture.

Three things in particular struck me in Atherstone’s story of Welby’s life thus far: Welby’s concern for unity; in his own words, it is an “absolute essential” (p.113). Sadly, because unity has all too often in the past century been the concern of ecumenical types with a low of scriptural authority, evangelicals have not paid the matter the attention it deserves. But such an attitude is out of sync with both Scripture and the tradition of evangelicalism. The critical question, of course, has to do with the dynamics of making it happen. Then, there is Welby’s early experience with the charismatic movement and Third Wave theology that seems to have given him a life-long desire for revival, which, he would argue, is rooted in the resurrection: “Our hope of revival is based on the resurrection. Again and again in church history churches far worse off than us have, with clear leadership, found new life, and finding it have seen astonishing growth. Personally I believe passionately that it is possible” (p.131). To be honest, I did not expect the Archbishop of Canterbury to speak in such terms. Yet, his words are welcome and wise.

Third, it is clear that while Welby’s roots are evangelical, he has moved beyond the boundaries of evangelicalism in his practice of the Christian life. For instance, Atherstone notes Welby’s deep indebtedness to both Benedictine and Ignatian spirituality (p.94–97, 143). Reading this, it struck me that Welby typifies so many other evangelicals who have turned to other traditions of piety to enrich their faith. To be sure, it is not the case that we evangelicals have nothing to learn from these traditions. But the questions lay burning in my heart long after I had finished reading this biography: do we not have a tradition of piety that can nurture the deepest recesses of the believer’s heart (forsooth we do) and why is it not being retrieved and taught?

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 Review: Edward VI: The Last Boy King

February 2nd, 2015 Posted in Books, Historians

By Michael A.G. Haykin

Stephen Alford, Edward VI: The Last Boy King (London: Allen Lane, 2014), xii+98 pages.

edward viStephen Alford’s adroit use of a wide variety of sources contemporary to Edward VI makes this a delightful biography to read, one of the first in the new series initiated by Penguin Books, “Penguin Monarchs.” In a concentrated space of less than a hundred pages, Alford ably documents not only the power politics that surrounded Edward—two of his Protestant uncles attempted coups and paid the price for their treason—but also Edward’s devotion to learning—by his death he was reading and writing fairly fluently in Latin, Greek and French—and his love of such things as astronomy and various court festivities (though firmly Protestant, Edward did not share the later distaste by some Puritans of the latter). Alford is also able to capture another dimension with regard to Edward through his commentary on various contemporary portraits of Edward—one by Guilim Scrots of Edward at fourteen is particularly striking. These mini-studies provide further aid the reader’s understanding of the way Edward appeared to those who knew him.

Alford is quite aware of the importance of religious issues for Edward—he was firmly committed to the faith of the Reformation personified in the work of men like Thomas Cranmer and Hugh Latimer. In a lengthy discussion of Edward’s important document “My device for the succession,” drawn up in the final months of his life so as to secure a Protestant monarchy after his death, Alford notes that guiding Edward was “one question only”: “Who was best qualified after his death to rule England and Ireland as defender of the faith and Supreme Head of the Church of England…?” (p.76–77). Yet, there is really very little said about the monumental religious changes that Edward’s reign brought to the English state.

Alford does cite a portion of an intriguing sermon preached by Latimer after the downfall of Edward’s uncle, Thomas Seymour, who had married Henry VIII’s widow, Katharine Parr. But it seems that this extract is primarily introduced to draw attention to the fact that it took two blows by the executioner’s axe to decapitate the traitor (p.42). Cranmer is mentioned a number of times, but nothing said about the religious changes his archbishopric had brought to English religious life beyond the fact that the revolutionary “[c]hange had come from the top” (p.45). This remark may well reflect the relatively recent revisionist opinion that Protestantism was very much an elite affair in England until well into Elizabeth’s reign, an opinion belied in part by the large numbers of Bibles circulating in England during the reigns of both Edward and his father, Henry VIII and also in part by the many “common folk” who perished for their evangelical convictions during the reign of Edward’s Roman Catholic sister, Mary I.

On the other hand, Alford provides the reader with an excellent character study of “the last boy king” of England, which reveals a young man increasingly assuming the reins of power when he died at the age of fifteen. Had he lived he might have proven to be a formidable monarch and major religious player in England and even beyond.

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 Review: The Longest Afternoon: The 400 Men Who Decided the Battle of Waterloo by Brendan Simms

January 19th, 2015 Posted in Books, Historians

By Michael A.G. Haykin

Brendan Simms, The Longest Afternoon: The 400 Men Who Decided the Battle of Waterloo (London: Allen Lane, 2014), xx+127 pages.

simms

The Napoleonic Wars, a global conflagaration, came to an end at the climactic Battle of Waterloo (Sunday, June 18, 1815), when some 140,000 men under the commands of Napoleon Bonaparte and Arthur Wellesley (1769–1852), the 1st Duke of Wellington and a relative of John and Charles Wesley, clashed and decided the future of Europe. There have, of course, been no end of books about the Napeolonic Wars and the Battle of Waterloo, but now a new book by Brendan Simms, Professor of the History of European International Relations at the University of Cambridge, looks at a key aspect of the battle—from Simms’ point of view, the key aspect—the defence of the farmhouse and orchard of La Haye Sainte by the King’s German Legion, an elite Anglo-German unit, established in 1803 of mostly Hanoverians (recall that the monarch of England, George III, was also the Elector of Hanover). Some of its officers were British and commands were usually given in English. In fact, their uniform was that of the distinctive green jackets of the British light infantry.

Simms gives an almost minute-by-minute account of the way a little less than 400 riflemen of this elite unit under the command of Major George Baring held up the advance of the most formidable army in Europe—nearly all of them veterans from former battles and wars of Napoleon—for the entire afternoon of June 18. It is a remarkable story, one that Simms tells well in a book that is hard to put down. Simms notes that there were ideological factors that enabled these men to stand at their post in the face of overwhelming odds, especially their determination to fight “French tyranny.” It is interesting that the recent terrorist attacks in France have evoked from some in high quarters the statement that the French response not to be cowed by Muslim fundamentalists is in line with France being a home of democracy—an obvious reference to the French Revolution. That is certainly not the way anyone in Europe viewed France in the wake of the sanguinary events of the French Revolution. It was not democracy but the tyranny of Napoleon that emerged from the revolutionary fervor of the 1790s. When Napoleon’s war machine had overrun Hanover, these brave men were determined to do something for the cause of their homeland’s liberty and thus the King’s German Legion was formed. In the final analysis, Simms reckons that it was a a sense of “honor” and trust in their officers that were the main determinants in the courage of these 400 men.

When the remnant of the King’s German Legion finally had to relinquish control of the farmhouse in the early hours of the evening—Baring refused to throw away his men’s lives needlessly—Napoleon had no time to capitalize on his taking the farmhouse, for Wellington’s Prussian allies under the command of Field Marshall Gebhard Leberecht von Blücher (1742–1819) arrived and helped save the day. As Wellington said after the battle to a civilian who interviewed him, the battle was “the nearest run thing you ever saw in your life.” Indeed, without the 400 at La Haye Sainte there might have been no victory and subsequent European history would have been quite different with no century of peace to be shattered by World War I. On such relatively “small” events does the large wheel of history sometimes turn.

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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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.

On “Presentism” in Historical Research

December 9th, 2014 Posted in Baptist Life & Thought, Church History, Historians

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.

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

November 21st, 2014 Posted in 18th Century, Church History, Conferences, Eminent Christians, Historians, Revivals

By Ian Hugh Clary
Galotti Haykin Clary

Photo: Pastor Justin Galotti, Michael Haykin, and Ian Clary (Photo credit: Elisha Galotti)

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.

George Whitefield Tercentenary Celebration in Toronto this Weekend

November 13th, 2014 Posted in 18th Century, Church History, Conferences, Eminent Christians, Historians, Revivals, Theology

By Steve Weaver

Whitefield and the Great Awakening copy

West Toronto Baptist Church celebrates the life and work of the eighteenth century evangelist George Whitefield (1714-1770). Join us on November 15, 2014, as we learn from Dr. Michael A. G. Haykin of Southern Baptist Theological Seminary, who will deliver two lectures on Whitefield and the Great Awakening. The conference is free of charge and will include a book table hosted by Crux Books.

Itinerary

Registration will begin on Saturday at 9:00am and Dr. Haykin will give his first lecture at 9:30. There will be a coffee break at 10:30am, and the second lecture will commence at 11:00am. At 12:00pm there will be a half an hour Q & A.

Also, please join us Sunday at 10:45am for Lord’s Day worship where Ian Clary will deliver a sermon based on Whitefield’s sermon on the “new birth.”

Location

West Toronto Baptist Church – 3049 Dundas Street West, Toronto, ON.

Originally posted at http://wtbaptist.com/whitefield/

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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.