C.S. Lewis

We’ve been dipping into CS Lewis’s wonderful work, English Literature in the Sixteenth Century (excluding drama) and have discovered some fascinating insights on the Protestant believers of the 16^th Century and the Puritans that followed them in the 17^th.

Lewis was never one to hold back his opinion and therefore readers of a variety of theological persuasion will find his views both illuminating and challenging. He has argued that our view of the early Protestant believers and our understanding of the Puritans needs some revision if we’re to understand what really drove their thinking forward:

C.S. Lewis on Protestant Joy: Too glad to be true!
‘It follows that nearly every association which now clings to the word puritan has to be eliminated when we are thinking of the early Protestants. Whatever they were, they were not sour, gloomy, or severe; not did their enemies bring any such charge against them. On the contrary, Harpsfield (in his Life of More) describes their doctrines as ‘easie, short, pleasant lessons’ which lulled the unwary victim in ‘so sweete a sleepe as he was euer after loth to wake from it’. For More, a Protestant was one ‘dronke of the new must of lewd lightnes of minde and vayne gladnesse of harte’ (Dialogue, III.ii)…Protestantism was not too grim, but too glad to be true.’[i]

Calvin’s freedom to enjoy God’s creation
‘Even when we pass on from the first Protestants to Calvin himself we shall find an explicit rejection of ‘that vnciuile [uncivil] and forward philosophy’ which ‘alloweth vs in no vse of the creatures saue that which is needful, and going about (as it were in enuie [envy]) to take from vs the lawful enjoyment of God’s blessings, yet can neuer speede vnless it should stoppe vp all a man’s senses and make him a verie block’.’[ii]

Lewis commends Calvin
‘When God created food, ‘He intended not only the supplying of our necessities but delight and merriment (hilaritas)’.

Clothes serve not only for need but also for ‘comelinesse and honesty’; herbs, trees, and fruits, ‘beside their manifold commodity’, for ‘goodlinesse, brauery, and sweete smelling sauour’.

The right mistake: Protestantism too earth-bound, enjoyable, ‘sensual’
A comparison of the whole passage (Institutio, III.x.2) with, say, the sermons of Fisher, will correct many misapprehensions. When Newman in his Letter to X Y professed an ‘abstract belief in the latent sensuality of Protestantism’, he was, in my opinion, dreadfully mistaken; but at least, like More and Harpsfield, he was making the right mistake, the mistake that is worth discussing. The popular modern view of the matter does not reach that level.’[iii]

CS Lewis on the freedom of the Protestants
‘To be sure, there are standards by which the early Protestants could be called ‘puritanical’; they held adultery, fornication, and perversion for deadly sins. But then so did the Pope. If that is Puritanism, all Christendom was then puritanical together. So far as there was any difference about sexual morality, the Old Religion was the more austere. The exaltation of virginity is a Roman, that of marriage, a Protestant, trait.’[iv]

More next time…

To read the first post in this series on CS Lewis click here

©2013 Lex Loizides / Church History Blog

English Literature in the Sixteenth Century Excluding Drama by CS Lewis 

CS Lewis does not take a hostile view of predestination. He merely refuses to engage with what he calls its ‘darker’ side, and is skeptical of those who assert it apparently without feeling.

As you’ll see at the end of this post, he is far more comfortable declaring its pastoral strength to the believer and leave it there. I note also that both here and in his letters he uses Luther’s pastoral advice to provides assurance rather than allow a believer to sink into gloom.

Reformed Doctrine marked by joy and hope rather than heaviness
He writes, ‘It must be clearly understood that they [i.e. Protestant doctrines] were at first doctrines not of terror but of joy and hope: indeed, more than hope, fruition, for as Tyndale says, the converted man is already tasting eternal life.’

CS Lewis on Predestination
The doctrine of predestination, says the XVIIth Article[i], is ‘full of sweet, pleasant and unspeakable comfort to godly persons’.

But what of ungodly persons? Inside the original experience no such question arises. There are no generalizations. We are not building a system. When we begin to do so, very troublesome problems and very dark solutions will appear.

But these horrors, so familiar to the modern reader (and especially to the modern reader of fiction), are only by-products of the new theology. They are astonishingly absent from the thought of the first Protestants.

Relief and buoyancy are the characteristic notes. In a single sentence of the Tischreden[ii] Luther tosses the question aside for ever. Do you doubt whether you are elected to salvation? Then say your prayers, man, and you may conclude that you are. It is as easy as that.’[iii]

It is certainly true that modern novelists have written from a perspective of absolute abandonment, but is it true that the first Protestants didn’t wrestle with the apparent downside of the idea of predestination?

Your thoughts?

More next time…

For the first post from Lewis’s thoughts on Reformed Doctrine and the Puritans from English Literature in the Sixteenth Century Excluding Drama click here

©2013 Lex Loizides / Church History Blog

CS Lewis at his desk

What did CS Lewis think of the Puritans?
It is sometimes implied that Lewis leant as equally towards Catholic as Protestant doctrine. Some might wrongly assume that his views on hell and the afterlife (for those outside of the Christian faith) meant that he wasn’t familiar with Reformed teaching or the works of the Puritans.

But even a superficial reading of his masterpiece of literary criticism, English Literature in the Sixteenth Century (excluding drama), plunges us straight into his well-formed opinions of the major influences on that century and the centuries that followed it.

His discussion of puritan and reformed thinking is not only easy to grasp but thoroughly enjoyable. Typical of Lewis.

Here are a few gems to whet your appetite…

A correct understanding of the goal of puritanism
‘The puritans were so called because they claimed to be purists or purifiers in ecclesiastical polity: not because they laid more emphasis than other Christians on ‘purity’ in the sense of chastity.’

A correct understanding of the nature of ‘puritan’ experience
‘We want, above all, to know what it felt like to be an early Protestant.

One thing is certain. It felt very unlike being a ‘puritan’ such as we meet in nineteenth-century fiction. Dickens’s Mrs. Clennam, trying to expiate her early sin by a long life of voluntary gloom, was doing exactly what the first Protestants would have forbidden her to do. They would have thought her whole conception of expiation papistical. On the Protestant view one could not, and by God’s mercy, need not, expiate one’s sins.’

Luther understood Paul correctly, according to CS Lewis

Tyndale and Luther properly understood Paul’s doctrine of Justification by Faith and not by works
‘In the mind of a Tyndale or Luther, as in the mind of St. Paul himself, this theology was by no means an intellectual construction made in the interests of speculative thought. It springs directly out of a highly specialized religious experience; and all its affirmations, when separated from that context, become meaningless or else mean the opposite of what was intended…’

‘Catastrophic Conversion’ essential to the experience of joy and bliss
‘The experience is that of catastrophic conversion.

The man who has passed through it feels like one who has waked from a nightmare into ecstasy.

Like an accepted lover, he feels that he has done nothing, and never could have done anything, to deserve such astonishing happiness. Never again can he ‘crow from the dunghill of desert’.

All the initiative has been on God’s side; all has been free, unbounded grace. And all will continue to be free, unbounded grace.

His own puny and ridiculous efforts would be as helpless to retain the joy as they would have been to achieve it in the first place.

Fortunately they need not. Bliss is not for sale, cannot be earned.

‘Works’ have no ‘merit’, though of course faith, inevitably, even unconsciously, flows out into works of love at once.

He is not saved because he does works of love: he does works of love because he is saved.

It is faith alone that has saved him: faith bestowed by sheer gift. From this buoyant humility, this farewell to the self with all its good resolutions, anxiety, scruples, and motive-scratchings, all the Protestant doctrines originally sprang.

More next time…

To read a review of AN Wilson’s biography on Lewis click here

© 2013 Lex Loizides / Church History Blog

A review of Wilson’s biography.

Wilson claims, ‘There are those readers who are so uplifted by the sublimity of Lewis at his best as a writer that they assume that he was himself a sublime being, devoid of blemishes.’

C.S. Lewis

In this review I examine some of Wilson’s claims and comments as well as including fascinating material about Lewis’s ‘reluctant convert’ comment, the animosity between Lewis and John Betjeman, the conversations with J.R.R. Tolkien which finally led to his conversion and his resistance to the modern poets including T.S. Eliot.

If you’ve not read anything about Lewis’s life the review also serves as an introduction to one of the most inspiring Christian writers of the 20^th century.

To read the review click here

© 2013 Lex Loizides / Church History Blog

Simon Pettit

At an international leader’s conference hosted in the UK in 1998 an unsuspecting family of churches was about to undergo a powerful and lasting shift.

It was a moment that has left a younger generation of leaders saying things like, ‘I wasn’t there to hear Simon’s sermon, but I sometimes feel like I was, such is the ongoing legacy of that one message.’

It was a sermon that re-focussed the outreach of the Newfrontiers family of churches, and has generated conferences, think tanks, and a myriad of local church initiatives across the world.

It effectively united so-called ‘social ministries’ to the apostolic and evangelistic priority of a church-planting movement.

Simon Pettit preaching in Blantyre, Malawi

Simon Pettit and his family left England in 1990 for Cape Town, South Africa to lead the team at Jubilee Community Church. He served in South Africa and Africa for 15 years, before his sudden death from a heart attack in 2005.

This message comes from those years of living and learning in a context of contrasting wealth and poverty. He quickly realised that the church cannot merely preach a message of hope but must directly engage with the needs of the poor.

Some, while not doubting the need to serve the poor, questioned whether Simon’s exegesis of Gal 2:10 was correct. Did the apostles in Jerusalem intend a general care for the poor or were they only referring to the poor in Jerusalem? A fine answer has been given to that question here.

Simon’s legacy is not confined to one church, of course, but to the whole family of Newfrontiers churches. However, the multi-racial Jubilee Community Church in Cape Town, the local church where he learnt and taught, and which has continued to remember the poor in so many ways, remains the jewel in his crown.

Many of us still share the pain of losing Simon, not only in Jubilee, and South Africa, but also in Africa and in many other parts of the world. We feel Simon’s sudden departure was the loss of a genuine father in the faith.

I hope the inclusion of this message will stir you to ‘remember the poor’ where you are.

For audio you can listen or download here

For a pretty rough but still watchable video click here

Simon joking around just before speaking at City of God Church, Accra, Ghana

© 2012 Lex Loizides / Church History Blog

The Evangelist Billy Graham

It may well be that the Evangelist is always in a controversial position.[i] He aims to be winsome but is sure to step on toes; tries to bring a simple message firmly, yet knows he deals with slippery objections; doesn’t want to offend, yet proclaims a message contrary to human self-sufficiency, and seeks to express certainties with humility. He mustn’t be driven by his own sense of persuasiveness, yet everyone wants results.

And it’s not only the message which can cause controversy; the changing methods employed by Evangelists can create trouble too!

As we’ve seen already, the appeal (or ‘altar call’, as it tends to be called in the US) is a method that became popular towards the end of the 18^th century. After preaching for a series of meetings, those who were either converted or seeking conversion were asked to identify themselves by going to the front of a meeting and talking with a minister, or entering a separate ‘inquirer’s meeting’ for further instruction and prayer.

The reason the appeal is controversial today is because it can give a false impression of conversion, or can be used in the hope of producing conversion rather than merely connecting ‘seekers’ with a spiritual advisor.

Whether you’re a fan of Charles Finney or not you have to concede that, despite the modern critics, he was aiming at conversion through preaching and the Spirit’s work, and using the appeal as a means of either identifying those who already converted or those seeking conversion. We’ll see that in the following quotations.

Finney Beginning
In 1825 Finney preached a series of meetings in a small town called Evans’ Mills in Jefferson County, NY.

He writes, ‘The Spirit of the Lord was evidently poured out on the congregation; and at the close of the sermon I did what I do not know I had ever done before, called upon any who would give their hearts to God to come forward and take the front seats…

The moment I made the call [a] young lady was the first to arise. She burst out into the aisle, and came forward like a person in a state of desperation. She seemed to have lost all sense of the presence of anybody but God. She came rushing forward to the front seats, until she finally fell in the aisle and shrieked with agony.

A large number arose in different parts of the house and came forward; and a goodly number appreared to give their hearts to God upon the spot.’[ii]

Revival
A little later, preaching in Rome, Oneida County, NY, in the midst of what seems to be full-blown revival, he records,

‘Conversions multiplied so rapidly that we had no way of learning who they were. I therefore every evening, at the close of my sermon, requested all who had been converted that day to come forward and report themselves in front of the pulpit, that we might have a little conversation with them. We were very surprised by the numbers and class of persons that came forward.’[iii]

One observer, Catherine Huntingdon, reported, ‘I do not know the number of converts in our town; it may be four hundred. Two evenings since, when those were requested to come forward who had obtained hopes within the thirty-six hours, between twenty and thirty presented themselves. Usually every other evening the ministers made the request, that they might see who they were, and shake hands with them.’[iv]

The Missionary Herald published news of the revival stating, ‘During one week, it is said, scarcely any secular work was done, so intent were the people on the great concerns of the soul. It was a sort of sabbatical week.’ (published May 1826)[v]

The after-meeting and the appeal
While Finney began to see the importance of people being clear about conversion, he initially saw the ‘appeal’ as taking place after the meeting and not necessarily as part of the service itself. This is clear from his practice in Rome:

He writes, ‘Mr Gillett afterwards reported that during the twenty days that I spent at Rome there were five hundred conversions in that town, or an average of twenty per day. At evening when I requested that any who had been converted during the day should come forward and report themselves, the people would remain standing instead of retiring, to see who came forward to report themselves as having been converted; and the utmost astonishment was expressed by those present when they saw who came forward.’[vi]

On many occasions those who came forward took part in a further enquirer’s meeting and the benches or seats that were used at the front of the meeting halls began to be referred to as ‘the anxious seat’, where those anxious about their separation from God waited for prayer or counsel.

A settled practice
It may be worth quoting Finney’s at length here:

‘I had never, I believe except in rare circumstances, until I went to Rochester [1830] used as a means of promoting revivals, what has since been called ‘the anxious seat’.

I had sometimes asked persons in the congregation to stand up; but this I had not frequently done…

From my own experience and observation I had found, that with the higher classes especially, the greatest obstacle to be overcome was their fear of being known as anxious inquirers. They were too proud to take any position that would reveal them to others as anxious for their souls.

I had found also that something was needed more than I had practiced to make the impression on them that they were expected then and there to give up their hearts; and something that would call them to act, and act as publicly before the world as they had in their sins; something that would commit them publicly to the service of Christ; some public manifestation or demonstration that would declare to all around them that they abandoned a sinful life then and there, and committed themselves to Jesus Christ…

I had felt for sometime that something more was necessary to bring them out from among the mass of the ungodly to a public renunciation of their sinful ways, and a public committal of themselves to God.

At Rochester, if I recollect right, I first introduced this measure…I made a call…upon all that class of persons whose convictions were so ripe that they were willing then and there to renounce their sins and give themselves to God, to come forward to certain seats which I requested to be vacated, and offer themselves up to God while we made them subjects of prayer.

A much larger number came forward than I expected…’[vii]

But how necessary was it during those revivals?
Through using this rather confrontational device Finney made a number of observations. It is very clear that Finney’s concerns and convictions were being shaped primarily by his desire to help people get converted.

And it is clear that his primary perspective was not from the study to the mission but from the impact the preaching was having from the recipient’s point of view, then he developed his thinking.

Again, I am quoting Finney at length to at least allow him the opportunity of a defence.

Exposing pride and clarifying obedience
He writes, ‘I found, as I expected, that this was a great power for good. If men who were under conviction refused to come forward publicly and renounce their sins and give themselves to God, this fact disclosed to them more clearly the pride of their hearts. If, on the other hand, they broke over all those considerations that stood in the way of their doing it, it was taking a great step; and as I found continually was the very step that they needed to take. And when the truth was explained to them, and they were made intelligent…this was one of the means used by the Spirit of God to bring them to a present submission to and acceptance of Christ.

Acting rather than waiting
I had long been of the opinion that a principal reason why so few were converted…was that they were not brought to the point…

Ministers had been in the habit of preaching to sinners sermons pointing out to them their duty; but then in all probability admonishing them at the close that their nature must be changed by the Spirit of God or they could do nothing. Ministers had been so much afraid of dishonouring the Spirit of God…

Thus just at the point where the sinner needed to think of Christ, of his duty, of the thing important to be done, his attention was turned back to see whether any divine influence was going to change his nature, and let the Spirit of God act upon his nature like an electric shock while he remained passive…

Therefore the thing to be done was to set the sinner’s duty clearly before him, and depend on the Spirit’s teaching to urge him to do it; to set Christ before him, and expect the Holy Spirit to take of the things of Jesus and show them to the sinner; to set his sins before him, and expect the Holy Spirit to show him his awful wickedness, and lead him to voluntarily renounce his sins. I saw therefore clearly that to cooperate with the Spirit of God as an intelligent agent in this work, I must present the truths to be believed, the duties to be done, and the reasons for those duties.’

Cooperating with what the Spirit is doing
The non-believer, hearing the sermon, ‘should understand distinctly that the Spirit’s work is not to convert him while he is passive, while he is waiting God’s time; but that the Spirit of God converts or turns him by inducing him to turn himself; that the act of submission is his own act, and the Spirit is persuading him to do this; that faith is his own act…That he gives us faith by inducing us to believe; and that he leads us to perform every duty, to repent, to believe, to submit, to love, by presenting the truths which are calculated to lead to these acts in so clear a light as to overcome our reluctance, and induce us voluntarily, with all sincerity and with all our hearts to turn to God, to trust Him, to love Him, to obey Him.

With these views of the subject I saw clearly that just at the point where the sinner is thoroughly instructed, and while under the voice of the living preacher with the strong pressure of truth set home by the Holy Ghost upon him, something was needed to induce him to act then and there upon his convictions.

I concluded then, and have always thought since, that to call the sinner right out from the mixed multitude to take a stand for God, to be…open and frank in his renunciation of sin…to call him to change sides, to renounce the world and come over to Christ, to renounce his own righteousness and accept that of Christ – in short to do just that which constitutes a change of heart, was just what was needed. I was not disappointed in the use of this measure.’[viii]

We may not agree entirely with Finney’s rationale, but his determination to serve the non-believer, once the Spirit of God has awakened them, is admirable.

Feel free to add your own insights. Finney said that this ministry device had not disappointed him. Was that because there was such a powerful revival happening anyway? What about Asahel Nettleton and the Reformed Evangelists who preached with similar results and power?

For my view on the use of appeals in churches now click here

For the first part on this three-part series on Evangelistic Appeals click here

For the first part of the ministry of Charles Finney click here

Over to you…

© 2012 Lex Loizides / Church History Blog

A Kentucky Camp Meeting in the early 1800s

When the Methodists of the late 18^th Century began inviting those seeking conversion to come forward at the end of church services the practice became commonplace.

The Methodist evangelist Peter Cartwright records how the preachers planned such meetings. If they were able to discern the Spirit of God moving in significant power  they should call for people to give their lives to Christ and invite them to take a seat at the front.[i]

‘Striking fire!’
Cartwright records that one of the preachers said to him, ‘If I strike fire, I will immediately call for mourners, and you must go into the assembly and exhort in every direction, and I will manage the altar. But if I fail to strike fire, you must preach; and if you strike fire, [you] call the mourners and manage the altar. I will go through the congregation and exhort with all the power God gives me.’[ii]

Soon, large numbers were responding to the invitation and the Methodists, after counseling those who responded, were recording these numbers as hopeful conversions.

Understandably, even those who did not share the Arminian theology of some of the Methodists, began to see how an evangelistic appeal could help clarify a person’s response to the gospel and the practice began to spread.

A popular way of responding to the gospel
It became such a feature of the growing revival (often referred to as the Second Great Awakening) that preachers found it happening even without their encouragement.

A Baptist preacher, Wilson Thompson, describes what happened at an open air meeting in Kentucky in December 1812:

‘I took for a text the saying of Paul: For the wages of sin is death, but the gift of God is eternal life through Jesus Christ…At the close of this discourse the large congregation seemed deeply affected.

I cast my eyes over them, and the general appearance was a solemn stillness, as though some unseen power was hovering over them. Every eye was set on me, and I felt must with astonishment, and stood silent for some minutes.

I believe there was not a motion nor a sound during the time until, simultaneously, some twenty or more persons arose from their seats and came forward.’[iii]

But, as we’ll see in the next post, it was Charles Finney who, arguably being the most effective Evangelist of this period, became the preacher who popularized the practice more than any other.

For the first post on Finney click here

For the first part of the history of evangelistic appeals (or ‘altar calls’) click here

© 2012 Lex Loizides / Church History Blog

Billy Graham’s final evangelistic meeting at the LA Coliseum, 1963. This meeting remains the largest ever attendance of the venue, at 134,254. An evangelistic appeal (or ‘altar call’) followed the sermon.

In terms of a qualified defence of the practice, I have written on this subject elsewhere. I certainly acknowledge the danger of presumption and of giving a false impression as to the nature of the spiritual work done in a person who has responded to the gospel message by ‘going forward’[1]

It is often asserted that Charles Finney is the dastardly inventor of this religious device, which has had both the staunchly Reformed and the weak-of-faith irritated by its popularity and reluctant to employ it at the end of their messages.

That Finney is the originator of this overwhelmingly popular form of response is apparently enough for some Reformed pastors to reject it outright. Tut tut.

But author Iain Murray, a friend of Dr Lloyd-Jones and a keen historian of revival, has unintentionally come to Finney’s rescue.

Revival and Results
In Revival and Revivalism, Murray discusses the dangers of emotionalism. Strange things happen in genuine revivals: people fall down, overcome with the power of the Holy Spirit.[2]

But, when such things take place, there begins a dynamic in which such outward displays of religious excitement can become indicators of success, and preachers eager to see a response to their preaching, or, worse, driven by an ambition to be known as powerful, can fall into the trap of encouraging such responses.

These elements, he argues, were fully at work during the Kentucky Camp Meetings in the early 19^th Century, noting menacingly that some ‘went the full distance into delusion’[3]. Nevertheless he credits the Kentucky revival and the Second Great Awakening in America generally as ‘giving men the Bible as their guide instead of the goddess Reason whose reign had begun in France.’[4]

The old Calvinism under threat
In the context of these developments he raises the problem of Calvinism’s loosening hold on the prevailing theology of evangelicals. Although the late 18^th century revivals had begun primarily amongst Calvinists, new opinions were gaining ground. The first American Methodist magazine was bullishly titled ‘The Arminian Magazine’.

The opinion of those Methodists who were vigourously engaged in the work of evangelisation was that the Calvinists had a tendency to slow things down and get in the way.

If the revival in Kentucky had given a boost to the Christian cause generally it was at the expense of the old Reformed doctrinal unity.

Here Murray charges the Methodists with being ‘overbalanced on an experience-centred Christianity, and too ready to exalt zeal above knowledge.’[5]

Mass Evangelism, Organized Campaigns, Lots of Singing, Presumption

An appeal at one of Billy Graham’s 1979 evangelistic meetings in Sydney

Thus several regrettable outcomes: ‘the Methodists…came to believe that the organization of mass meetings was a very effective part of evangelism. Emotion engendered by numbers and mass singing, repeated over several days, was conducive to securing a response. Results could thus be multiplied, even guaranteed.’

The Calvinists, by contrast, according to Murray, ‘using their Bibles rather than any knowledge of psychology, saw from the New Testament that no technique could produce conversions.’[6]

That the Methodists were then doing what Whitefield had done a generation before (organize mass meetings), and what all believers shall do one day (ie, sing songs of worship to Jesus Christ in a massive, massive crowd cf Rev 7:9-10) is of little consequence to Murray: he is setting the stage for the still irritatingly prevalent ‘altar call’.

How do you know what’s happening?
At first it was difficult to tell who was being actually converted. Should they count the ones who fell down as converted? Obviously not. Murray omits the fact that even Whitefield tended to consider the general weeping of one of the mass congregations as a good indicator, even explicitly mentioning the broken emotional responses of Bristol miners as a sign of their repentance.

The whole connection between Kentucky emotionalism and the evangelistic appeal is tenuous anyhow as no ‘altar calls’ happened there anyway.[7]

The first modern appeals
Nevertheless here it is: Murray has pinpointed what may well be the first instance of the evangelistic appeal (and it wasn’t Finney): ‘Before the end of the eighteenth century, in some congregations of the Methodist Episcopal Church, the innovation had been introduced of inviting ‘mourners’ to come to the front, metaphorically, ‘to the altar’.

‘Jesse Lee recorded in his journal for 31 October 1798: ‘At Paup’s Meeting House Mr Asbury preached on Eph 5:25, 26, 27…I exhorted, and the power of the Lord was among us…John Easter proclaimed aloud, “I have not a doubt but God will convert a soul today”. The preachers then requested all that were under conviction to come together. Several men and women came and fell upon their knees, and the preachers for some time kept singing and exhorting the mourners…two or three found peace.’’

Murray gives a further example: ‘In 1801 another Methodist in Delaware reported: ‘After prayer I called upon the persons in distress to come forward and look to the Lord to convert their souls. Numbers came forward.’’[8]

As a Christian who joyfully embraces Reformed theology I struggle to see the problem with that example.

What do you think?

More next time…

For the first part in the Charles Finney Story click here

© 2012 Lex Loizides / Church History Blog

Professor John Lennox

An input of intelligence and energy from outside the system
‘And God said: Each step [of creation] begins with a word of God, an input of intelligence from outside the system. This is the exact opposite, obviously, of an unguided, mindless process, proceeding from the simple to the complex. The complexity of life is not self-generated: there is an input of energy from the outside.’

If you have never heard Oxford Professor John Lennox speak before, this is a superb introduction.

John is Professor of Mathematics in the University of Oxford, Fellow in Mathematics and the Philosophy of Science, and Pastoral Advisor at Green Templeton College, Oxford.

He has debated Richard Dawkins twice. You can see the first debate here.

There’s such a pressure to keep quiet!
This message is essentially a sermon to a Christian audience in order to strengthen their resolve to stand up for God in their various walks of life.

‘Once a person’s faith in God is undermined their fundamental stabilities begins to erode. There’s such a pressure to keep quiet and keep your faith for the private sphere. You want to believe in Christ? Fine but do it privately. Don’t bring it into the public square!

Do we bring it into the public square? Science is the public thing.

And some scientists, more generous than others, like the late Stephen J Gould, say that religion is alright so long as we keep it separate from science. That sounds great until we look at the small print. And the small print says this: Science deals with reality and religion deals with everything else: fantasy like God, Santa Claus and the Tooth Fairy.

That won’t do will it?

The pressure to be silent is increasing but Daniel and his friends withstood it then and we are called upon to withstand it now…Daniel understood the basic doctrines of the nature of God and creation as taught in Genesis.’

Enjoy the message!
Click on the photo to watch the video

Click on the photo to watch the video

© 2012 Lex Loizides / Church History Blog

Antwerp, Jefferson County, NY in the 1800s

The result of Charles Finney’s encounters with the Holy Spirit are well documented: when he preached multitudes came to Christ.

The Apostle Paul talked about preaching with the ‘demonstration of the Spirit’s power’ (1 Cor 2:4). While we may be convinced that such demonstrations may differ from culture to culture, the following can certainly be understood as an example of a 19^th Century American revivalism.

These events took place three years after Finney received his ‘baptism of the Spirit’ in 1824 in a packed school hall in Antwerp, Jefferson County, New York, and are recounted by him.

An ‘ungodly people’
‘While I was [preaching] I observed the people looked as if they were angry.  Many of the men were in their shirt sleeves and they looked at each other and at me, as if they were ready to pitch into me and chastise me for something on the spot…their anger arose higher and higher.

As soon as I had finished the narrative I turned upon them and said, that I understood that they had never had a religious meeting in that place; and that therefore I had a right to take it for granted, and was compelled to take it for granted, that they were an ungodly people.  I pressed that home upon them with more and more energy, with my heart full to bursting.’

‘The congregation began to fall from their seats’
‘I had not spoken to them in this strain of direct application, I should think more than a quarter of an hour, when all at once and awful solemnity seemed to settle down upon them; and a some thing flashed over the congregation – a kind of shimmering – as if there was some agitation in the atmosphere itself.

The congregation began to fall from their seats; and they fell in every direction, and cried for mercy.  If I had had a sword in each hand I could not have cut them off their seats as fast as they fell.  Indeed nearly the whole congregation were either on their knees or prostrate, I should think, in less than two minutes from this first shock that fell upon them.  Every one prayed for himself who was able to speak at all.  I, of course was obliged to stop preaching, for they no longer paid any attention.

I saw the old man who had invited me there to preach sitting about in the middle of the house, and looking around with utter amazement. I raised my voice almost to a scream to make him hear, and pointing to him said, ‘Can’t you pray?’…

‘You are not in Hell yet!’
I then spake as loud as I could, and tried to make them attend to me.  I said to them, “You are not in hell yet; and now let me direct you to Christ.”  For a few moments I tried to hold forth the Gospel to them; but scarcely any of them paid any attention.

My heart was so overflowing with joy at such a scene that I could hardly contain myself.  A little way from where I stood was an open fire-place. I recollect very well that my joy was so great, that I could not help laughing in a most spasmodic manner.

I knelt down and stuck my head into that fire-place and hung my pocket handkerchief over my head, lest they should see me laugh; for I was aware that they would not understand that it was irrepressible, holy joy that made me laugh. It was with much difficulty that I refrained from shouting, and giving glory to God.’

One by one Finney spoke to individuals, leading them to Christ. Years later he had the joy of receiving funding for his ministry from some of those converted in that very meeting.

More next time…

For the first part of the Finney story click here

From The Memoirs of Charles Finney—The Complete Restored Text Edited by G.M. Rosell and R.A.G. Dupuis (Grand Rapids: Zondervan 1989) p.101-102

© 2012 Lex Loizides / Church History Blog

Charles Finney

Strong-headed, rough as a broken rock, Charles Finney was converted and filled with the Holy Spirit.

Early difficulties
He soon realised that he was never going to be a lawyer, but had to be a preacher. He began discussions with his Pastor, George Gale, about ordination and applied to three seminaries, but was rejected (partly because he also applied for financial assistance, partly because he was already in his thirties).

It was agreed by the local presbytery that he should begin personal studies under the guidance of Gale and they would review his application for ordination. Six months into this agreement Gale became ill and advised them to ordain Finney so he could take over pastoral responsibilities at the church in Adams.

Unfortunately, it didn’t go well. While it is true he was ordained more quickly than expected, it was clear that his somewhat severe style was not going to suit a pastoral mode of ministry. Once again, Gale (whom Finney unfairly criticises in his Memoirs) stepped in to help by suggesting he be commissioned as a ‘missionary’ to evangelise.

This slightly unusual course proved to be providential for Finney. It gave him a pattern for evangelistic ministry and he began to mature as a Christian and a leader as he learnt to preach the gospel.

His reaction to criticism
Although his insecurities and defensiveness are very evident in his Memoirs (and presumably helped define the change from a Reformed to a strong Arminian position in his later theology[i]), he was clearly and wonderfully used by God.

His early meetings were not wildly successful, but he faithfully persevered. He became aware of two primary needs: firstly that the non-believer needed to hear the gospel clearly and respond to it personally, i.e., the command to repent and believe was a command that could be obeyed. Secondly, he became aware of the necessity of the Holy Spirit in working upon the hearts and minds of those who heard, in order that they repent and believe.

At times, in his writings, he flip-flops from one emphasis to the other. But the criticism he received from pastors, theologians and evangelists over his direct and personal methods to ensure responses to the gospel resulted in a decided anti-Reformed position in his thinking.

In fact, his biographer, Keith Hardman, asserts that, in connection with his recollections in his Memoirs, ‘Finney interjected his later theological position into it, as he did with all of these incidents.’[ii]

Prayer and Preaching
Throughout the 1820s Finney continued itinerating, trying to secure conversions to Christ. He was accompanied by a praying minister, Daniel Nash. Nash was no great preacher but recognised a preaching gift in Finney and committed himself to prayer for him and for the meetings. They travelled together in partnership, with Nash sometimes ‘shouting’ in prayer and even calling out the names of individuals whom they considered needed converting! This proved controversial, of course, but the praying/preaching partnership began to bear much fruit – as we will see next time in a post entitled, ‘Demonstrations of the Spirit’s power!’

To read the first part in the Charles Finney story click here

© 2012 Lex Loizides / Church History Blog

The young Charles Finney

19^th Century Evangelist Charles Finney was one of the more controversial figures on the religious landscape in America.

Converted after fairly rigourous intellectual inquiry, he had an astonishing experience of God’s love and power.

He certainly wasn’t the first to speak of a ‘baptism in the Spirit’ (see Matt 3:11, Mark 1:8) nor would he be the last, but his description of the experience is helpful for those seeking God for a similar dynamic in their spiritual lives.

You can read his introduction to the experience here.

‘A mighty baptism in the Holy Ghost’
His journal records the occasion:

‘But as I returned and was about to take a seat by the fire, I received a mighty baptism of the Holy Ghost. Without expecting it, without ever having the thought in my mind that there was any such thing for me, without any recollection that I had ever heard the thing mentioned by any person in the world, at a moment entirely unexpected by me, the Holy Spirit descended upon me in a manner that seemed to go through me, body and soul.

I could feel the impression, like a wave of electricity, going through and through me. Indeed it seemed to come in waves and waves of liquid love for I could not express it in any other way.

And yet it did not seem like water, but rather as the breath of God. I can recollect distinctly that it seemed to fan me, like immense wings; and it seemed to me, as these waves passed over me, that they literally moved my hair like a passing breeze.

No words can express the wonderful love that was shed abroad in my heart. It seemed to me that I should burst.

‘So happy that I cannot live!’
I wept aloud with joy and love; and I do not know but I should say, I literally bellowed out the unutterable gushings of my heart. These waves came over me, and over me, and over me, one after the other, until I recollect I cried out, “I shall die if these waves continue to pass over me.” I said, “Lord, I cannot bear any more;” yet I had no fear of death.

How long I continued in this state I do not know. But it was late in the evening when a member of my choir – for I was the leader of the choir – came into the office to see me. He was a member of the church.

He found me in this state of loud weeping, and said, “Mr. Finney, what ails you?” I could make him no answer for some time. He then said, “Are you in pain?” I gathered myself up as best I could, and replied, “No, but so happy that I cannot live.

He turned and left the office, and in a few minutes returned with one of the elders of the church, whose shop was nearly across the way from our office.

The Laughing Elder
This elder was a very serious man; and in my presence had been very watchful, and I had scarcely ever seen him laugh. When he came in I was very much in the state in which I was when the young man went out to call him. He asked me how I felt, and I began to tell him.

Instead of saying anything, he fell into a most spasmodic laugh. It seemed as if it was impossible for him to keep from laughing from the very bottom of his heart. It seemed to be a spasm that was irresistible.’[i]

Further prayers were said and the fact one of the elders of the church couldn’t resist laughing when he saw Finney in a relatively helpless state made Finney doubt whether or not he had been presumptuous. Nevertheless he slept.

More power
‘…When I awoke in the morning the sun had risen, and was pouring a clear light into my room. Words cannot express the impression that this sunlight made upon me. Instantly the baptism that I had received the night before, returned upon me in the same manner.

I arose upon my knees in the bed and wept aloud with joy, and remained for some time too much overwhelmed with the baptism of the Spirit to do anything but pour out my soul to God.

It seemed as if this morning’s baptism was accompanied with a gentle reproof, as if the Spirit seemed to say to me, ‘Will you doubt? Will you doubt?’ I cried, ‘No! I will not doubt; I cannot doubt!’’ [ii]

That such experiences of God’s power are recorded throughout church history should challenge us to seek God for authentic encounters with His majesty that we might have an impact on our generation as Finney and others did on theirs.

Next time we’ll look at how Finney began to seek to minister to others…click here

For the first instalment of the Finney Story click here

© 2012 Lex Loizides / Church History Blog

Agostino Cerasi’s ‘Gamba Player’ (The Gamba was an earlier version of the Bass Viol Charles Finney would have played)

Spiritual Tranquillity
When the precocious legal apprentice Charles Finney was converted to Christianity in 1821 it was the fulfilment of a fairly rigourous intellectual inquiry. He was, therefore, surprised by the depth of emotion he experienced in its aftermath.

The initial feeling was one of a deep and steady peace. ‘The repose of my mind was unspeakably great…The thought of God was sweet to my mind, and the most profound spiritual tranquillity had taken full possession of me.’[i]

After returning from the woods, where he had finally surrendered his life to Christ, he went to the law office which was empty and began playing his Bass Viol. ‘But as soon as I began to play and sing those sacred words, I began to weep. It seemed as if my heart was all liquid…I wondered at this and tried to suppress my tears, but could not.

I wondered what ailed me that I felt such a disposition to weep. After trying in vain to suppress my tears, I put up my instrument and stopped singing.’[ii]

Soon Finney’s boss arrived and they spent the afternoon moving books into another office.

‘After dinner we were engaged in removing our books and furniture to another office. We were very busy in this, and had but little conversation all the afternoon. There was a great sweetness and tenderness in my thoughts and feelings. Everything appeared to be going right, and nothing seemed to ruffle or disturb me in the least.

A desire to pray
Just before evening the thought took possession of my mind, that as soon as I was left alone in the new office, I would try to pray again…

Just at evening we got the books and furniture adjusted; and I made up, in an open fireplace, a good large fire, hoping to spend the evening alone. Just as it was dark Esq. Wright, seeing that everything was adjusted, bade me goodnight and went home.

I had accompanied him to the door; and as I closed the door and turned around, my heart seemed to be liquid within me. All my inward feelings seemed to rise and pour themselves out; and the impression on my mind was, “I want to pour my whole soul out to God.”

The rising of my soul was so great that I rushed into the room behind the front office, to pray. There was no fire, and no light, in the room; nevertheless it appeared to me as if it were perfectly light.

Meeting Jesus, face to face
As I went in and shut the door after me, it seemed as if I met the Lord Jesus Christ face to face. It did not occur to me then, nor did it for sometime afterward, that it was wholly a mental state.

On the contrary it seemed to me that I met Him face to face, and saw him as I would see any other man. He said nothing, but looked at me in such a manner as to break me right down at his feet.

I have always since regarded this as a most remarkable state of mind; for it seemed that he stood before me, and I fell down at his feet and poured out my soul to him. I wept aloud like a child, and made such confessions as I could with my choked utterance…

I must have continued in this state for a good while; but my mind was too much absorbed with the interview to recollect scarcely anything that I said.

But I know, as soon as my mind became calm enough to break off from the interview, I returned to the front office, and found that the fire that I had just made of large wood was nearly burned out.

The Holy Spirit descended upon me
But as I returned and was about to take a seat by the fire, I received a mighty baptism of the Holy Ghost. Without expecting it, without ever having the thought in my mind that there was any such thing for me, without any recollection that I had ever heard the thing mentioned by any person in the world, at a moment entirely unexpected by me, the Holy Spirit descended upon me in a manner that seemed to go through me, body and soul.’[iii]

Next time we’ll examine Finney’s detailed description of God’s power ‘pouring’ into him. You can read it here

For the first instalment of the Finney Story click here

© 2012 Lex Loizides / Church History Blog

The cover of the MLJ memorial edition of The Banner of Truth magazine, May 1981

What has continually struck me about Martyn Lloyd-Jones, since first discovering him in the 80s, is the note of authority in his preaching. Not fundamentalism. Not arrogance. Not self-promoting bravado. Not self-centred supernatural experience. Authority – and particularly the authority of the Biblical text itself.

He spoke with such conviction in his generation, that, even allowing for some areas of disagreement, his message still strikes a clear note, and pierces the conscience today!

I find his preaching encouraging and uplifting, and inclusive:

‘It seems to me that the great trouble in the church today is that she’s not reaching the working classes. The majority of the members of our church were working class men.’ D Martyn Lloyd-Jones on his ministry years in Aberavon, Wales (from one of the interviews on this video).

David Martyn Lloyd-Jones was loved by rich and poor, and acknowledged as making a significant contribution to the spiritual life of Great Britain.

The Queen greeting Dr Martyn Lloyd-Jones

So the message this month is not really a message, but some video footage which traces his early ministry and introduction to London, interspersed with some television footage (you can spot a young Joan Bakewell in the mix too!)

Enjoy! Click on the photo below

Martyn Lloyd-Jones' television interview

or paste this into your browser:

http://www.youtube.com/watch?feature=player_embedded&v=TolCoC_44AQ
Free Sermons!
The Martyn Lloyd-Jones Recording Trust has just announced that it is making its complete MLJ library available online free of charge (free registration).
Click either of the links below for your store:
http://www.mlj.org.uk/shop

http://www.mlj-usa.com/audiolibrary

There is a wealth of material there so don’t waste time!
Read Martyn Lloyd-Jones’ comments on Evangelist Howell Harris here

© 2012 Lex Loizides / Church History Blog

Pastor George Gale, who led Charles Finney to Christ

Charles Finney was not destined to become a schoolteacher, even though he loved it and was loved by those he taught. It was suggested to him that a career in law might be the thing.

At that time the procedure was to study, as an apprentice, under a practicing lawyer. This Finney did in the town of Adams, NY. He was a diligent and able student and during the few court appearances he made was a very real match for any opponent.[i]

The Authority of the Bible
During his studies he noticed the repeated references to the Bible. The Scriptures were often referred to as an authority in terms of legal principles. It was impossible to ignore.

‘This,’ said Finney, ‘excited my curiosity so much that I went and purchased a Bible, the first I had ever owned…This soon led to my taking a new interest in the Bible, and I read and meditated on it much more that I had ever done before.’[ii]

Free will, conviction and personal application
As a student of Law Finney learned three things that later marked his preaching. The first was the moral responsibility of a person with regard to guilt. The exercise of their own free will to commit a certain act was critical to securing a guilty verdict. If it was an involuntary act then the question of guilt is not clear. Secondly, he learned the importance of using close, searching, legal questions to convince both the guilty person and a jury of their guilt. And thirdly, he learned that in order to persuade a jury the lawyer needed to speak directly to them, not talk in an abstract way.

Finney, attending the Presbyterian Church in Adams, began to be troubled by the preaching of the Pastor, George Gale, who although younger than Peter Starr, preached in the same style. Decidedly Calvinistic, Gale emphasised the inability of a sinner to get right with God on his own, and, according to Finney, he never directly addressed the congregation – never saying ‘you!’.

Finney later acknowledged, ‘I now think that I sometimes criticised his sermons unmercifully.’[iii] But Gale continued to pursue and encourage Finney, visiting him in the law office and seeking to find out how much understanding of the gospel Finney was gaining.

Gale’s persistence and Finney’s conviction of sin
It must be acknowledged that Finney’s conversion, humanly speaking, was in large measure due to the evangelistic efforts of this young Reformed pastor.

Numbers were being added to the church in Adams. Gale was by no means an unevangelising hyper-Calvinist. Finney began to feel a certain, unshakeable conviction of sin.

After evangelistic sermons Gale would hold ‘inquiry meetings’ for those seeking salvation. Finney finally attended one. He wrote, ‘I trembled so that my very seat shook under me.’

Gale also wrote of that meeting, ‘He looked at me with an air of solemnity I shall never forget…
“I am willing now to be a Christian! Do you think there is any hope in my case?”
I told him he might be converted, but if he were it would be something very similar to God’s exercising miraculous power: It was not teaching that he needed. It was compliance with what he already knew.’[iv]

Peace at last!
Finally Finney submitted to God. He went up into the woods determined to get right with God before returning. He knelt down and surrendered his life to Jesus Christ.

He immediately experienced a freedom in his spirit and began to pray. He prayed for hours revelling in a peace that was inconceivable only moments before. He was determined that he would now preach the gospel to others.

To read about how Finney, on the evening after his conversion, was baptised in the Holy Spirit, click here

For the first instalment of the Finney Story click here

© 2012 Lex Loizides / Church History Blog

Lake Ontario, NY

Charles Finney grew up south of Lake Ontario in New York State. ‘My parents were neither of them professors of religion. I seldom heard a sermon unless it was an occasional one from some travelling minister.’[i]

He was a quick learner and was entrusted with some teaching responsibilities in the local school in Henderson from the age of 16 until he was 20.[ii]

Preaching that would make you laugh
Finney writes, ‘Almost the only preaching that I heard was that of an Elder Osgood, who was a man of considerable religion but of very little education. His ignorance of language was so great as to divert the attention of the people from his thoughts to the very comical form of expressing them.

For example, instead of saying, ‘I am’, he would say, ‘I are’ and in the use of the pronouns thee and thou etc, he would mix them up in such a strange and incongruous manner, as to render it very difficult indeed to keep from laughing while he was either preaching or praying. Of course, I received no religious instruction from such teaching.’[iii]

Preaching that would make you cry
In 1812, aged 20, Finney moved to Connecticut and lodged with an uncle and attend an Academy there. He began attending his uncle’s Congregationalist Church, led by the much-loved but aging, Peter Starr. This was the first time he began regularly attending church services.

Finney decided that he would hear Christianity consistently presented. Biographer Keith Hardman writes,

‘Having developed some abilities in speaking and leading himself, he naturally expected to find theology preached with a certain amount of vigour and dynamic. It was not to be.

To observe Starr’s methods, Finney sat in the balcony where he could look down on the pastor’s performance and note his techniques.

To his chagrin, he found that the pastor ‘read his sermons in a manner that left no impression on my mind. He had a monotonous, humdrum way of reading what he had probably written many years before…It seemed to be always a matter of curiosity to know what he was aiming at.’[iv]

Finney’s later criticism of local pastors and preachers was, in large measure, based on these experiences.

No further formal education
Already in his twenties, Finney asked his teacher about the possibility of attending Yale University. The teacher dissuaded him however, both in light of his evident intellectual ability as well as his age.

Finney later regretted that his formal education progressed no further than high school. But in his twenties he was extremely self-confident.

If, however, Finney’s spiritual advancement was also faltering there was at least one ray of light: his brother was suddenly converted. He wrote to Charles. He was the first of the Finney family to be converted and something about his letter to the twenty-six year old hit home: ‘I actually wept for joy!’ he said.

The seeds of grace were being sown.

For the next post in this series click here

For the first part of the Charles Finney Story click here

© 2012 Lex Loizides / Church History Blog

JP Moreland

JP Moreland is one of the most refreshing defenders of the Christian position currently taking part in debates with non-Christian intellectuals.

He is himself an intellectual giant, razor sharp, humourous, passionate. In this debate on the existence of God he covers the standard Christian arguments, namely,

1. The Origins of the Universe

2. Inference from Design – The Fine Tuning of the Universe/Information in DNA

3. The Existence of Objective Moral Law

A charismatic intellectual and an intellectual charismatic!
In addition, he argues passionately for the reliability of the New Testament, and, unlike almost every other Christian apologist I’ve heard, he argues that part of the evidence that verifies the Christian position is the current reality of physical healings taking place.

He refers not only to things happening globally but also in his own home church. The impact of this on his opponent, Clancy Martin (Prof and Chair of Philosophy, University of Missouri KC), is striking.

One could argue that JP is presenting a more rounded, balanced and Biblical defence by bringing in contemporary examples of God’s power in the experience of Christians as evidence for God’s existence.

But you be the judge. Have a listen and feel free to leave a comment.

Click here for audio of JP Moreland and Clancy Martin in debate

JP is distinguished Professor of Philosophy at Talbot School of Theology, Biola University, California. For a full list of his extensive academic achievements click here

He is the author of many books including:

• Scaling the Secular City: A Defense of Christianity (1987)
• Christianity and the Nature of Science: A Philosophical Examination (1989)
• The Life and Death Debate: Moral Issues of Our Time (with Norman Geisler, 1990)
• Does God Exist?: The Debate Between Atheists and Theists (with Kai Nielsen, 1990)
• The Creation Hypothesis: Scientific Evidence for An Intelligent Designer (1994)
• Love Your God With All Your Mind: The Role of Reason in the Life of the Soul (1997)
• Body and Soul: Human Nature and the Crisis of Ethics (with Scott Rae, 2000)
• Naturalism: A Critical Analysis (co-editor with William Lane Craig, 2000)
• Philosophical Foundations for a Christian Worldview (with William Lane Craig, 2003)
• Kingdom Triangle: Recover the Christian Mind, Renovate the Soul, Restore the Spirit’s Power (2007)
• Consciousness and the Existence of God (2009)
• The Recalcitrant Imago Dei (2009)
• The God Question: An Invitation to a Life of Meaning (2009)

© 2012 Lex Loizides / Church History Blog

Charles Grandison Finney

“It would be impossible to estimate the influence exerted on revival movements all over the world during the past hundred years by Charles Finney’s lectures on prayer in his Revivals of Religion.” Arthur Wallis (in 1956) [i]

Generally speaking, Charles Finney (1792-1875) is not very highly respected by Reformed writers and preachers. He rarely gets a mention. But he remains one of Christianity’s most effective representatives.

A passionate and powerful Evangelist, Finney was often compared to Whitefield and Wesley by his friends. Yet he is sometimes portrayed as little more than a charlatan by those who were offended by his theology. Even as good a man as DM Lloyd-Jones spoke disparagingly of Finney’s ‘so-called’ converts!

Yet the distance of history may permit a measure of objectivity.

Finney the anti-Calvinist – not the anti-Christ!
It’s true that Finney didn’t respond well to his Calvinist critics and attacked their theology relentlessly. And it’s true he taught that if the church obeyed the Scriptural commands, prayed fervently and were filled with the Spirit, then she would see ‘revival’, significant awakenings amongst both believers and non-believers. He said, ‘I believe we can labor to promote revival with as reasonable a prospect for success as we could find in any other line of work.’ [ii]

Almost single-handedly, he shifted the emphasis of fruitful evangelism, effective mass evangelism, from God’s sovereignty to man’s responsibility.

You might not like that.

You might not like his anti-Calvinist statements. He certainly misrepresents the reformed understanding of God’s sovereignty in salvation. But he was a mighty Evangelist, saw many conversions, and we could learn from his example.

A great Evangelist but a not-so-great theologian
So my contention will be that Finney was an inspired, Spirit-filled Evangelist who was preaching the gospel during a season of ‘revival’ or ‘awakening’ similar to that of Whitefield, but that he was not a great theological thinker, nor a great teacher of theology.

He certainly ranks amongst the great Evangelists in the English speaking world, and his influence has continued into the 21^st century.

So without getting too distracted by the theological controversies – except where I perceive them to be vitally important to the story, or to our current situation – I will see what we can learn from this fascinating character.

The Baptism of the Spirit, Prayer and Revival
We’ll see examples of prayer turning situations around, examples of mighty baptisms in the Spirit happening to both individuals and whole churches. We’ll enjoy accounts of the power of God invading meetings, and turning hard-hearted sceptics to Christ. We’ll note eye-witness testimony of how the presence of God broke through defences that seemed impenetrable.

This won’t merely be a story of a good, fervent man getting results – actually, Finney’s story is one of God breaking in and displaying His glory.

I think you’ll like that!
For the next post in this series click here

The hugely respected Missiologist Ralph Winter (with friends)

Ralph Winter, the renowned missiologist wrote of J Hudson Taylor:

‘God honoured him because his gaze was fixed upon the world’s least-reached peoples…

The China Inland Mission – the most co-operative servant organisation yet to appear – eventually served in one way or another over 6000 missionaries, predominantly in the interior of China.’ [i]

Other great missionaries also sought to encourage the Chinese to accept the ancient faith of the Christians like the radical (if rather impulsive) C.T. Studd and the appropriately named Canadian Jonathan Goforth. Goforth saw awakenings and revivals in the villages, and helped train and release many local Chinese leaders.

Roger Steer adds a personal note, ‘Just after Taylor died, a young Chinese evangelist looked upon his body and summed up Taylor’s most important legacy: “Dear and venerable pastor, we too are your little children. You opened for us the road to heaven. We do not want to bring you back, but we will follow you.” ’[ii]

Today, China is arguably experiencing the greatest revival of church history. Reports from several sources describe hundreds of thousands coming to Christ with amazing miracles, signs and wonders along with persecution (Here are recent news item from the BBC, Fox News).

The so called ‘house churches’ in China seem unstoppable, even in the face of terrible cruelties and reports of human rights abuses on the part of the authorities.

News of very young leaders planting huge churches and very old women evangelising thousands reach us constantly and many of those from our churches who have visited the underground church leadership have been lastingly changed.

The estimates of those converted to the Christian faith in the last few decades range from between 75 and 100 million converts. The Guardian Newspaper in the UK ran an article that predicted that within 30 years China’s Christians will number no less than 400 million.

Pic: Ralph D Winter

© 2012 Lex Loizides / Church History Blog

PJ Smyth

Message of the Month – PJ Smyth

How should Christians respond when they are suddenly struck down with an illness? In the midst of suffering, are we to run away from medicine and trust only in prayer, or should we view prayer merely as a means of psychological comfort whilst trusting only in the prognosis of the medical professionals? Or, is there a faith-filled position which embraces both prayer and scientific medicine? And what about the Devil’s role in all this, and the role of vigourous resistance?

This message is by PJ Smyth who leads GodFirst Church in Johannesburg, South Africa. It was preached at the Newfrontiers ‘Together on a Mission’ conference in England in 2011.

It’s not a message on healing as such, but rather covers the broader range of pastoral issues that arise when we face serious sickness – including the source of sickness, and how we handle our approach towards recovery.

But it’s not merely academic. PJ was diagnosed with cancer in 2010, which was successfully treated. He tells the story in the message.

In terms of an overview of the Christian approach to the challenge of sickness and healing I think it is probably the best message I have heard on the subject, and which, in my opinion, reaches the correct conclusions.

But what do you think?

For the Video click here

For the Audio click here

© 2012 Lex Loizides / Church History Blog

A French Cartoon of 1898 criticising other powers for their Colonial interest in China (the French character to the right is looking on with concern)

In northern China, as the 19^th Century drew to a close, a more determined resistance to foreign rule finally emerged.

The Society of Righteous and Harmonious Fists
Local militia, later known as ‘Boxers’ (who apparently believed certain boxing type techniques gave them special powers), were deployed specifically to attack foreigners and those assisting them.

Authorised by the Empress Dowager, who sent orders into the provinces in June 1900, the Boxers, or literally ‘The Society of Righteous and Harmonious Fists’, began to kill missionaries and converts.

Thousands of Chinese Christians, nick-named ‘secondary devils’, were martyred and many foreign missionaries and Christians died. Some put the estimate at near 20,000.[i]

‘I can trust’
Hudson Taylor, nearing the end of his life, was initially protected by staff from hearing the worst of the news, but it became impossible to hide.

In Shanxi, 34 Protestant missionaries and 12 Catholics were beheaded before the Governor. In the Beijing area, 15 of Taylor’s missionaries were killed, two others both single female missionaries were killed while kneeling in prayer.[ii]

During the uprising the China Inland Mission alone lost 58 missionaries and 21 of their children.

When Taylor, frail and ill, and resting in Switzerland, heard, he said ‘I cannot read. I cannot think. I cannot even pray. But I can trust.’

‘They do not regret it now’
Part of the correspondence he received was a letter from the two female missionaries written the very day before they were murdered. After reflecting on the desperate situation they found themselves in, Taylor said, ‘Oh think what it must have been to exchange that murderous mob for the rapture of His presence…They do not regret it now.’[iii]

Indeed there is no reported evidence of a single missionary attempting to recant in the face of execution. None of the CIM correspondence revealed a spirit of revenge. Reports also showed that local converts also stayed true to the faith and didn’t back down in order to save their lives. Some local non-Christian officials also paid with their lives to protect the freedom of religion in their areas.[iv]

Taylor’s last trip to China
In July, Jennie, Taylor’s second wife, finally succumbed to cancer and Taylor decided to make one last trip to China. There, in April 1905, three veteran missionaries from different missionary organisations met and thanked God for lives spent serving Him in China. They prayed and sang hymns together. They had served as missionaries in China a combined total of 156 years.

It was in China at last that he passed away – in the land where he had spent his life sharing the gospel.

China’s Millions
Hudson Taylor’s two-volume biography, written by his son and daughter-in-law, ends with the chapter ‘Prayers Yet to be Answered’. I think even they would be thrilled to know that today millions of Chinese are followers of Jesus Christ.

The success of the gospel is not finally dependent on any individual human leader, yet the role an individual plays can be decisive in its advance.

Ultimately the gospel is dependent on the still-living, resurrected Jesus Christ, who was sent by the Father and empowered by the Holy Spirit. The triune God is a God who saves – the dramatic success of Christianity in China, even under the challenges of legislated persecution or atheism, is testimony to that.

For the first post on Hudson Taylor click here

© Church History Blog / Lex Loizides

Simon Gathercole, Dirk Jongkind and Peter J Williams in Edinburgh

We may be convinced that the New Testament documents are based on reliable sources – that we have what was originally written from an early date – but do we know that what they contain is reliable? How do we know they weren’t just made up?

Dr Peter J Williams, Warden of Tyndale House, Cambridge University, attempts to answer the question of the reliability of the Gospel record by looking closely at both non-Christian sources and detailed material within the Gospels themselves.

He draws on research which strongly suggests the implausibility of a claim that the four canonical gospels were clever fakes.

Were these stories made up at a later time or written from a different place, or do they include such a wealth of incidental information that was available only to the ‘close-up’ gospel writers, and which points to their authenticity?

Peter presents the material with wit and precision and we’re left with an extremely convincing case that the four gospels were indeed comprised of genuine eyewitness accounts. You’ll enjoy this!

Click here for the Peter Williams’ message

(Photo by Andrew Robertson from the ‘Tapes From Scotland’ website)

© Church History / Lex Loizides

Hudson Taylor in 1893

By all means, save some!
From time to time, as church leaders, our hopes for a sudden gain in church growth are raised by news of a fresh and creative initiative. Whether this is a specific evangelistic strategy or whether it’s in connection with church management our response is often similar: We do the research, hear the testimonies, read the materials, pray and prepare to launch into new territory which we hope will yield better results.

None of this is wrong, of course. In fact, we ought to be on our toes for spotting effective means of communicating the gospel message. We must keep imagining and learning and trying all that we can, that ‘by all means we might save some.’ (1 Cor 9:22)

But in all of this we need to remember that this is a life’s work. We are not just jumping from project to project – we are living all of life in the context of God’s mission to reconcile the world to Himself through Christ; all of life and for the duration of our life.

And this is where Hudson Taylor’s example of perseverance can encourage us. By the time of these events he had been serving in China nearly 40 years.

Christians worship a pig!
In the early 1890s leaflets were distributed throughout Hunan Province that misrepresented the CIM and other missionary organisations working in China:

‘Missionaries are the frontline troops of western nations in their designs on China; they use magic powers to corrupt the Chinese; they extract unborn children from their mothers’ wombs and scoop out the eyes of the dead to make silver;

Jesus debauched the women of Judea and was put to death for violating the king’s harem;

Christians worship a pig and refuse to honour heaven, earth, the sun, moon, stars, ancestors and the sages.’[i]

As a result of the publication of these leaflets, and the growing resentment of colonial rule, several missionaries lost their lives, and most were living in real danger.

Taylor wrote, ‘We are continually encouraging our converts to brave persecution and to suffer loss for Christ’s sake, and they are apt to think that it is easy for us to speak in this way, seeing that, as far as they can tell, we are well-off and exposed to no danger or loss.

When, therefore, we are in danger they will mark our conduct very closely, and judge for themselves how far we really believe…Years of teaching would not impress them as our conduct at such times may do.’[ii]

Slow Progress and our response to it
Like Taylor’s men and women, we also battle misunderstanding as to our purpose or motive. And, just like Taylor’s troops, we also wrestle with slow progress.

We are heartened by bursts of growth and by news of growth in other situations but we must hold steady and persevere in order to build the church in a spiritually bewildered culture.

Writing back in March 1892, Hudson Taylor, after 38 years of hard work, said, ‘The supreme want of all missions in the present day is the manifested presence of the Holy Ghost.

Hundreds of thousands of tracts and portions of Scripture have been put into circulation; thousands of gospel addresses have been given; tens of thousands of miles have been traversed in missionary journeys but how small has been the issue in the way of definite conversions!

We…have much need to humble ourselves before God…’

Seeking the power of the Holy Spirit
‘Few of us, perhaps, are satisfied with the results of our work, and some may think that if we had more, or more costly machinery we should do better. But oh, I feel it is divine power we want…!

Should we not do well, rather, to suspend our present operations and give ourselves to humiliation and prayer for nothing less that to be filled with the Spirit, and made channels through which He shall work with resistless power?

Souls are perishing now for lack of this power!’[iii]

Sure enough, the following month, instead of the normal business meeting of the directors of the Chinese operation, the minutes recorded: ‘Instead of meeting for conference, the China Council united with the members of the mission in Shanghai in seeking for themselves, the whole mission in China and the Home Councils, the filling of the Holy Spirit.’[iv]

Soon after, news was spread of the power of God working in a new way amongst them.

Let’s learn from history – in order to persevere in the mission we are on, we need encounters with God, to be both humbled and empowered by the Spirit of God.

We never graduate from this…this is our life’s work.

For the first part of the Hudson Taylor story click here 

© 2011 Church History Blog / Lex Loizides

Hudson Taylor

Not defeated by suffering
By the time Hudson Taylor was in his fifties, he had suffered through and emerged from some of life’s harshest tests.

He had established one of the world’s greatest missionary agencies, without denominational backing. He had pressed into the interior of China, something the other evangelism agencies were reluctant to do at the time. He had suffered the loss of several of his children and the wife of his youth, Maria.

He had escaped a violent mob assault against their home – with thousands gathering and several looting their belongings and physically assaulting him and his family, because of the false rumour that these ‘foreign devils’ were boiling and eating children. He had survived serious illness several times. Yet his was a buoyant faith.

You don’t need great faith – but faith in a great God!
On the 26^th May 1887 the 21^st anniversary meeting of the CIM was held in the UK, with Hudson Taylor present with a fresh challenge to see 100 new missionaries sent to China that year.

In a speech laden with tweetable quotes, Taylor said:

‘People say, ‘Lord increase our faith!’ Did not our Lord rebuke His disciples for that prayer? It is not great faith you need, He said in effect, but faith in a great God.

We need a faith that rests on a great God, and expects Him to keep His own word and to do just as He has promised.

Now we have been led to pray for a hundred new workers this year. We have the sure word, ‘Whatsoever ye shall ask in my name, I will do it, that the Father may be glorified in the Son.’

We began the matter aright, with God, and we are quite sure that we shall end it aright. It is a great joy to know that 31 of the Hundred are already in China…Whether He will give His ‘exceeding abundantly’ by sending us more than a literal hundred, or whether by stirring up other branches of the Church to send many hundreds…or by awakening missionary enthusiasm all over the Church and blessing the whole world through it, I don’t know…

Keep God before you!
[but] I do want you, dear friends, to realize this principle of working with God and asking Him for everything. If the work is at the command of God, then we can go to Him in full confidence for workers; and when God gives the workers, we can go to Him for means to supply their needs.

We always accept a suitable worker, whether we have funds or not. Then we often say, ‘Now, dear friend, your first work will be to join us in praying for money to send you to China.’

As soon as there is money enough, the time of the year and other circumstances being suitable, the friend goes out.

We don’t wait until there is a remittance in hand to give him when he gets there.

The Lord will provide in the meanwhile, and the money will be wired to China in time to supply his wants.

Let us see to it that we keep God before our eyes; that we walk in His ways, and seek to please and glorify Him in everything, great and small.

Depend upon it, God’s work, done in God’s way, will never lack God’s supplies.

God’s Church: A fully supplied, strong, healthy, happy people
The Lord’s will is that His people should be an unburdened people, fully supplied, strong, healthy and happy.

Shall we not determine to be ‘[anxious] for nothing, but in everything by prayer and supplication with thanksgiving’ bring those things that would become burdens and anxieties to God in prayer, and live in perfect peace?

I have not known what anxiety is since the Lord taught me that the work is His.

My great business in life is to please God.’[i]

For the next part of the Hudson Taylor Story, about persevering in evangelism click here

For the first part of the Hudson Taylor Story click here

© Lex Loizides / Church History Blog

Mike Licona - Apologist and Evangelist

Have you ever got frustrated with a Jehovah’s Witness or Mormon who interrupted your day by knocking on your door?

Have you been tempted to become impatient with them and dismiss them without actually caring about helping them understand the New Testament teaching about Jesus Christ?

Well, if you have, and you want to be equipped to engage them in conversation, then this might just be the book for you.

Instead of a ‘Message of the Month’ I’m putting this superb free e book on the Church History Blog.

It’s by apologist Mike Licona and is humourously titled, ‘Behold I stand at the door and knock’!

I read it over two days and thoroughly enjoyed it, particularly the first section on having conversations with Mormons, which contained material that was new to me.

Also, helpful is how to answer the often repeated claim that the Bible is unreliable.

I hope you enjoy reading it! And leave a comment if it helped you.

For more resources by Mike check here: http://www.risenjesus.com/

© 2011 Lex Loizides / Church History

Map of China, c.1850

As the work of The China Inland Mission increased, Hudson Taylor needed more men and women to go inland, to towns and villages as yet totally unreached by the gospel.

Back in England, William Berger, Taylor’s friend and the Mission’s first Director, was engaged in the process of interviewing new candidates. He asked Taylor for clarification.

Taylor’s challenging and forceful response reads more like a call for revolutionaries than a job description:

A Different Kind of Christian Mission
‘We, as a mission, differ from all the other missions. As soon as some persons arrive here they find a sufficient answer to carry every question in, “the American missionaries so this, or the [Anglican] Church missionaries do that; why can’t we?”

The missionaries of almost all the societies have better houses, finer furniture, more European fare than we have or are likely to have.

But [critically important to Taylor], there is not one ofthem settled in the interior among the people.

Unless persons are prepared to stand alone – separate from these societies and those who imitate them – they should never join our mission at all…Let them know, too, beforehand, that if they are hearty, loyal members of this mission, they may expect the sneers and even opposition of good, godly men.

Into the interior – into indigenous culture
‘I only desire the help of such persons as are fully prepared to work in the interior, in the native costume, and living, as far as possible in the native style.

I do not contemplate assisting, in future, any who may cease to labour in this way. China is open to all but my time and strength are too short, and the work too great to allow of my attempting to work with any who do not agree with me in the main on my plans of action…

Not for quiet, ease-loving types…
China is not to be won for Christ by quiet, ease-loving men and women…The stamp of men and women we need is such as will put Jesus, China, souls, first and foremost in everything and at every time – even life itself must be secondary…Of such men and women, do not fear to send us too many. They are more precious than rubies.’[i]

For the next part of Hudson Taylor’s Story, and his dramatic statement of faith click here

For the first part in the Hudson Taylor Story click here

© 2011 Lex Loizides / Church History Blog

Hudson Taylor and Maria

In 1858 Hudson Taylor, after some difficulty, secured the hand of Maria Jane Dyer in marriage.

In 1859, their first child, Grace, was born, to the delight of both parents. Hers was a happy childhood and she enjoyed the affection of her doting father.

Born and raised in China, she was the firstborn of their missionary lives, followed by other siblings.

Meningitis
When she was eight years old, while her father was away ministering, she seemed unwell. She deteriorated quickly and became incoherent.

Taylor was called and was shocked to discover how unwell she really was. It looked very serious indeed and he feared the worst. She had meningitis.

Roger Steer, in his brilliantly written, ‘J Hudson Taylor, A Man in Christ’ writes,

‘Mary Bell [one of the female missionaries accompanying the Taylors] helped with the nursing and reported that Taylor “was so broken hearted he cried most of the day.”

‘I think Jesus is going to take you’
“There’s no hope of Gracie recovering,” he told Maria. They commended her to God and pleaded with Him to do the best for her and for them.

Back at her bedside, he said to Grace, “I think Jesus is going to take you to Himself. You are not afraid to trust yourself with Him, are you?”

“No papa,” came the reply.

A Father’s Agony
Next day, Hudson wrote to William Berger, “Beloved Brother – I know not how to write to you, not how to refrain…I am striving to write a few lines from the side of a couch on which my darling little Gracie lies dying…

Dear Brother, our heart and our flesh fail but God is the strength of our heart…It was no vain nor unintelligent act, when knowing the land, its people and climate, I laid my dear wife and the darling children with myself on the altar for this service.’

Four days later, Grace showed signs of pneumonia.

On Friday evening, August 23, the Taylor family and those closest to them gathered around Grace’s bed. Hudson began one hymn after another, though at times his voice failed…At twenty to nine Maria’s breathing stopped.

‘How I miss her sweet voice in the morning!’
“Our dear little Gracie!” wrote Hudson later. “How I miss her sweet voice in the morning, one of the first sounds to greet us when we woke – and through the day and at eventide!

As I take the walks I used to take with her tripping at my side, the thought comes anew like a throb of agony, ‘Is it possible that I shall nevermore feel the pressure of that little hand, nevermore hear the sweet prattle of those dear lips, nevermore see the sparkle  of those bright eyes?’

And yet she is not lost…The Gardener came and plucked a rose…’

Excerpt taken from Roger Steer: J Hudson Taylor – A Man in Christ (OMF, Singapore 1990)

To read about the quality of men and women Taylor sought for the mission click here

For the first part of the Hudson Taylor story click here

© 2011 Lex Loizides / Church History Blog

A woman jumps from her flat. Croydon, London Aug 8 2011. http://www.thetimes.co.uk/tto/news/

We’ve all been appalled by the news footage of looting and theft in London and other cities in the UK.

We’ve seen cars burning, shops being broken into, buildings on fire, violence. We’ve seen who are doing these things – largely young people who clearly don’t have an internal restraint.

Groups of hundreds have been moving up and down local high streets, smashing windows and stealing whatever they can.

The Church
Obviously pastors and elders all across London will be evaluating both the measure of their impact amongst young people as well as what they could or should be doing in the future.

Many churches have worked hard to create respectful, relevant community engagement. Kings Church, Catford and Jubilee Church Enfield (both in boroughs where looting took place) are just two examples of vibrant, growing, multi-racial churches with strong youth groups. So this post is not intended to be a corrective to those churches who are making a difference. See here for a statement by Tope Koleoso, Pastor at Jubilee, Enfield.

Some may be questioning whether a concert-and-motivational-talk type of ministry is really penetrating London’s population – and whether a far more robust ministry both on Sundays and in the midst of the communities is now more obviously necessary. Time to serve.

And it seems that as the British media, and the culture generally, has pushed evangelical Christianity into a corner, and as the church has submitted to this marginal role in modern British life, something of a beast has been growing in its place – and we’re seeing something of the fruit of that in the behaviour of the young people involved in these looting sprees. Why would we expect a Christian ethic to be in place when we’ve repeatedly displaced the Christian message?

[Added later]: Former London Mayor, Ken Livingstone was interviewed on Sky News (evening, August 9th) and, comparing the mischief his contemporaries got up to as youngsters, said: ‘Something’s changed in the last thirty years. We’ve got to find out what it is, and then tackle it!’ (Sky News Live Broadcast)

No God – no authority
The logic seems to be: ‘If there’s no God, there’s no ultimate authority, there’s no real basis for any other form of authority – therefore, we can take the moment and go for it! Why not?’

So how has the church actually grappled with these issues in the past? One obvious example that comes to mind sprang up in London itself – through William and Catherine Booth and the movement of unashamed evangelism they created: The Salvation Army.

Your view of the Salvation Army today may be of something that is very tame – closer to the St John’s Ambulance volunteers than the SAS.

A Return to Unashamed Evangelism and Social Engagement
I want to suggest that church leaders and believers looking on at this problem today could do well to learn from the London-based Salvation Army of yesterday.

They were crystal clear on preaching the gospel, not just from ‘the pulpit’ but actually in the communities they were reaching, and their ranks were filled with self-sacrificing Christians who were determined to meet the needs of the disenfranchised and marginalised. Many of the early full time officers were younger than 23.

The Salvation Army Crest - Blood and Fire!

So, I hope you’ll excuse me by putting a link here to a pretty thorough overview of their early methods and successes. It is based on years of research and is a message I brought at a Newfrontiers conference in the UK, in 2010.

My hope is that as you hear what the Booths and others did, the Holy Spirit will strengthen your resolve to actually make a difference in our cities. If you want to skip past Booth’s formative years, jump in at around 20 minutes.

Here’s the message: The Salvation Army – lessons for us
(Please note that this is the complete message, replacing a faulty link)

Click on the image below to see a fascinating video about what led Gavin McKenna out of gang life and into helping troubled teenagers:

Youth Worker and Ex-Gang Member Gavin McKenna talks about why he left the gangs

© 2011 Lex Loizides / Church History

William Chalmers Burns

After a short while in China, Hudson Taylor met someone who had a huge impact on him and helped further shape his own ministry.

A Bright New Star Arrives on the Christian Scene
By today’s standards, the Scotsman William Burns could have been as great a celebrity as any successful leader. He could have published extensively, taken speaking engagements across Britain and America. He had, after all, just witnessed a mighty outpouring of the Holy Spirit.

Sensing his own call to take the gospel to the nations, Burns had considered India as well as China but had suddenly been offered the opportunity – as his first ministerial assignment – to preach in Dundee for Robert Murray M’Cheyne.

M’Cheyne was already well known in Scotland and had gathered a large congregation. Humanly speaking it would be fairly tough to match his standard of leadership. For Burns, this was his first regular preaching assignment – but something unusual happened!

Holy Spirit Revival!
Undeterred by a possible nonresponsive Scottish reserve, Burns had prayed for and now preached for conversion, trusting God for the power of the Holy Spirit![i]

The meetings went well, and returning for a meeting in his home town of Kilsyth, he preached there and the power of God fell. He describes the scene:

[I began] ‘to plead with the unconverted before me instantly to close with God’s offers of mercy, and continued to do so until the power of the Lord’s Spirit became so mighty upon their souls as to carry all before it, like the rushing mighty wind of Pentecost !

During the whole of the time that I was speaking, the people listened with the most riveted and solemn attention, and with many silent tears and inward groanings of the spirit;

but at the last their feelings became too strong for all ordinary restraints, and broke forth simultaneously in weeping and wailing, tears and groans, intermingled with shouts of joy and praise from some of the people of God.’[ii]

Returning to Dundee, at the regular Thursday evening prayer meeting, he told the congregation news of the outpouring he had just witnessed.

The Holy Spirit was poured out once again and every night for four months meetings were held and thousands felt the impact. One biographer says ‘the whole city was moved as family after family were converted![iii]

The Relative Obscurity of Faithfulness
Following such a hugely successful season of evangelistic preaching we might have expected Burns to redirect his steps and stay in the UK. However, he followed through with his conviction, left Scotland, and became an obscure missionary to China where he spent the rest of his life.

What a great encouragement he was to Hudson Taylor, as was Taylor to him. Burns followed Taylor’s example of adopting Chinese rather than European dress.

But what a lesson for us – in a day when publishers and people so love the celebrity status of our leaders, to observe one of the most highly gifted Christian leaders move out of the publishing spotlight into years of humble ‘unseen’ service for those who don’t know Christ.

To read the next part of the Hudson Taylor Story click here

For the first part of the Hudson Taylor Story click here

© Lex Loizides / Church History Blog