Issue 1 Spring 2007 1 Editorial

THE LEVER The Bi-annual Journal of Baptist Evangelicals Today

What’s In A Name? Issues in Evangelical Identity

The Lever

lever (lee-ver) n. 1. a bar or other device pivoted on a fixed point (the fulcrum) in order to lift something or force something open. 2. a flat projecting handle used in the same way to operate or control machinery etc. – v. to use a lever, to lift or move by this.leverage. n. the action or power of a lever. (Oxford Paperback Dictionary)

The Lever aims to open up healthy and respectful reflection in our denomination on the Bible’s role in our identity and decision making. We want us all to be moved by the fulcrum of the Biblical Gospel – the unmoving centre of the Apostolic witness to Jesus – and to revolve around that centre, and derive our power from that centre. The journal aims to be a biblical, loving, robust lever for such aims.

Contents

Editorial ��2 What Is An Evangelical? …an experiment in definition By David Starling ��3 Baptists and Evangelicalism By Michael Chavura ��6 Book Review: Evangelicalism Divided, By Philip Calman ��9 Book Review: Going the Distance, By Matthew Arkapaw ��11

The Lever, Issue 1 Spring 2007 1 Editorial

Welcome to The Lever, the new newsletter of Baptist Evangelicals Today. Let us first remind you of BET. BET is a network of evangelical Baptist pastors who are keen to promote evangelical belief and ministry among Australian Baptists. We believe that as Australian Baptists we are privileged to have a strong evangelical heritage but we should never take this heritage for granted. Each generation needs to both promote and defend the truth of the gospel and BET aims to do both of these things by acting as a catalyst among Baptists for evangelical thought and discussion on a variety of issues. We hope, through a variety of ways, to promote a dialogue between Baptists that is true to the Scriptures and therefore also to the evangelical faith.

Let us also say a few things about this new newsletter. First, we hope it will be published twice a year, in Autumn and Spring. We hope this regularity will make it a more constant source of constructive comment, rather than just an exercise in troubleshooting. We also hope to have much more Australian content than in the past. This issue looks at what being evangelical actually is, or should be, and we hope the articles are helpful in answering the question.

There are many things we can be doing to promote gospel directed ministry and the Bible as our primary basis of fellowship as Baptists. Our hope is that BET will be just one of those ways in which we, as Baptists, will continue to maintain our evangelical heritage.

Tony Prestoe, Philip Calman, Matthew Arkapaw

The Lever, Issue 1 Spring 2007 2 What is an evangelical? … an experiment in definition

ecently, a friend of mine met the more and more diversity within its ambit, societies that call themselves evangelical) Catholic archbishop of Sydney, the less the word ends up meaning. If you or historical (the same question asked about Cardinal Pell, and came away pour enough water into the cordial, it can the denominations, colleges and mission Rsurprised and delighted by the things he fill as many cups as you like, but eventually societies of two hundred years ago) then said. “I couldn’t believe how evangelical you reach a point where it no longer tastes perhaps it is an exercise best left to academics he was,” my friend told me. like cordial at all. with spare time on their hands.

The Federal treasurer, Peter Costello, went At this point, most of us resort to redefining But if the approach we take is not merely to Hillsong conference last year, and the ourselves as hyphenated evangelicals of one sort sociological or historical but theological, and general consensus among the secular media or another: conservative evangelicals, liberal- if we take seriously the ‘evangel’ at the heart of was that he went there because Hillsong evangelicals, pentecostal-evangelicals… the evangelicalism, then defining evangelicalism is the place to go if you want to win “the adjectives we add to the word quietly bearing changes from being an exercise in collective evangelical vote”. witness to the fact that the word itself no navel-gazing to being an exercise in gospel longer says enough. Thus, a recently-published clarity. These days, it seems, everyone’s an evangelical. book of essays edited by Iain Taylor, Not Whilst words like ‘fundamentalist’ and So here’s the experiment: what if we scrapped Evangelical Enough: the gospel at the centre, ‘liberal’ are finger-pointing words, the sort the sociological descriptions and the historical surveys and celebrates the diversity of the of words that we use to talk about other surveys, and even the doctrinal statements evangelical landscape and concludes that people, ‘evangelical’ is a word that has a inherited from our evangelical tradition, these days “none of us is simply an Evangelical certain cachet to it – it’s a warm, positive and simply defined ourselves by the gospel? without further qualification.” 2 word that we want to be associated with, and What if we went with Paul the apostle’s so an ever-increasing number of Christians What conclusion should we draw? Is there claim that the things ‘of first importance’ seem keen to claim the label. any point in trying to define the word at all? are indeed the things of the gospel? How Should we simply concede that the word much light could be shed on the question of This phenomenon is not an entirely new means very little on its own, or should we what genuine evangelicalism ought to look one. More than a century ago, the American stiffen up its definition with doctrinal tests like simply by being as clear as we can about Universalist, John Wesley Hanson, made his inherited from some authoritative evangelical the content of the genuine apostolic gospel? pitch for the evangelical high ground: institution? Can you be an evangelical Catholic? What if the gospel was what defined both The Greek euaggelion, good news, is the root and An evangelical pentecostal? An evangelical our centre and our boundaries? parent of this word. An evangelical Christian, liberal? Does that whole exercise of defining Here are four theses, just for starters: therefore, is one who proclaims an evangel, glad a word like ‘evangelical’ just fan the flames tidings; and the more cheerful and joy-inspiring of party spirit and factionalism? 1. The apostolic gospel is a cross-centred the form of faith, the better it is entitled to be called gospel, so genuine evangelicalism is It is appealing to conclude that the whole ‘what evangelical. A greater misnomer can scarcely he cross-centred Christianity. is an evangelical?’ question is an exercise in imagined than to style a system of religion that futile introspection and walk away from it as a In 1 Corinthians 15, Paul writes to the is full of gloom and horror evangelical. Only waste of time. Surely there are other priorities Christians in Corinth about the things good tidings can be entitled to this description; more important than sitting around endlessly that he received and passed on as of first and Universalists not only consider themselves defining who belongs to the club and who importance, and the first thing he writes is strictly evangelical, but the most evangelical of doesn’t! And if the criteria used in defining ‘that Christ died for our sins according to Christians. 1 the word are nothing more than sociological the Scriptures’ (v.3). In 2 Corinthians he The problem, of course, is that the further we (the lowest common denominator shared by attacks the religion of the super-apostles with stretch the definition of the word to include the denominations, colleges and mission its gospel of success, charisma and spiritual

The Lever, Issue 1 Spring 2007 3 power, and denounces it as a religion that is third day according to the Scriptures, (5) and in a gospel that offers salvation by grace based on ‘another Jesus… a different Spirit… that he appeared to Peter, and then to the alone, through faith alone. a different gospel.’ Twelve…”. In that chapter, Paul is emphatic Writing to the Galatians, Paul asserts in about the fact that the resurrection of Jesus Likewise in our day, any genuine ‘evangelicalism’ the strongest possible terms that a gospel was an historical, bodily resurrection, and that takes the cross-centred gospel of the that is not a gospel of grace is no gospel at that if it was not then “our preaching is apostles seriously needs to consistently place all: ‘I am astonished that you are so quickly useless and so is your faith.” the cross front and centre as the sole basis deserting the one who called you by the of our acceptance with God, and needs to But there is more at stake in the resurrection grace of Christ and are turning to a different consistently teach and model a pattern of than affirmation of the historicity of the event. gospel — which is really no gospel at all.’ discipleship that is about taking up the cross The point of the resurrection, according to (Galatians 1:6-7) daily and following Jesus in joyful, sacrificial the apostles, is that it points us forward to If that is the case, then in our day genuine service. As Luther wrote five hundred years a sure and certain future, when Jesus will evangelicalism will be marked by its grace- ago: crux probat omnia – the cross is the return to judge and to save, and designates centredness and will stand out sharply from test of all things. Jesus in the present as the Lord of all. all kinds of ritualistic and moralistic works- If that is the case, then (as one of many That means that in our day, genuine religion. issues that it illuminates) it sheds a clear resurrection-based evangelicalism will never Inevitably, then, until the catechisms and light on our interactions with contemporary be content with merely building a better world dogmas of the Roman Catholic church undergo pentecostalism. Can you be evangelical and or a bigger church in the present, but will radical reformation, evangelicalism in our speak in tongues? By all means! Can you be continually direct people’s vision forward to day will surely need to remain vigorously evangelical and preach a gospel that turns the new heavens and the new earth, and will and unashamedly protestant. the cross of Jesus into a footnote, or into continually warn of the dreadful realities a convenient device for achieving worldly of hell and judgement. Christianity that But protesting against the theology of merit comfort and success for us? Surely not. has become comfortable in the world is not and good works in the Catholic church is evangelical Christianity. surely not enough – if we are going to be It also poses a sharp, searching challenge to any different, then we ourselves will need to the sort of comfortable, cheap, easy-believism It also means that genuine evangelicalism will be continually reformed and restored back that characterises most of our non-pentecostal be the kind of Christianity that sits willingly to the purity of the gospel of grace in what evangelical churches. If we are genuine in under the authority of Jesus, and therefore (by we preach and live by. calling ourselves people of the cross, then his command) under the authority of the Old perhaps we need to focus somewhat more of Testament scriptures and the writings of his 4. The apostolic gospel is a gospel that calls our energy on working out what it will mean apostles. Our commitment to the authority for repentance, so genuine evangelicalism to take up the cross in our own lives. and inerrancy of Scripture is not merely is a repentance-oriented Christianity that because it is one of the inherited orthodoxies seeks the salvation of the lost, and calls on 2. The apostolic gospel is a gospel that proclaims of evangelicalism, one of the ‘club rules’ of all people to respond to the gospel with the Lordship of the risen Jesus, so genuine our doctrinal basis, but because we have a radical change of heart and life. evangelicalism is a resurrection-based submitted our lives to the Jesus who taught Christianity that gladly submits to the When Jesus sent out the disciples on mission that ‘the Scripture cannot be broken’. authority of the Lord Jesus and waits in Mark 6. Mark’s one-line summary of their expectantly for his return 3. The apostolic gospel is a gospel of grace, so message was ‘that people should repent’. Whilst genuine evangelicalism is a grace-centred there was obviously a context and a background Paul continues in 1 Corinthians 15:4, “that Christianity that preaches and believes and a basis for that call to repentance (not he was buried, that he was raised on the

The Lever, Issue 1 Spring 2007 4 We will remember that the thing that unites us is not merely a creed or a code or a law or a philosophy but a gospel – a message that exists to be proclaimed. An evangelical heart is an evangelistic heart, and if we have orthodox doctrine but no missionary zeal, we can scarcely claim to be evangelicals! True evangelical commitment should continually drive us out of the safety of the ghetto and into the world of the lost.

only in the words and actions of the disciples, that he came ‘not to call the righteous but is, and when we’ve got that clear, I suspect but also in the preceding ministry of the law sinners to repentance.’ We will remember we’ll be a long way toward the answer! and prophets) it is nevertheless a striking that the thing that unites us is not merely a David Starling indication of the centrality of repentance creed or a code or a law or a philosophy but a in the apostles’ gospel preaching to Israel. gospel – a message that exists to be proclaimed. 1. John Wesley Hanson, A Pocket Cyclopedia: Brief And when the gospel went out to the nations An evangelical heart is an evangelistic heart, Explanations of Religious Terms (1892), cited at after the resurrection, Jesus’ summary of and if we have orthodox doctrine but no www.auburn.edu/~allenkc/terms.html that message was that it was a message of missionary zeal, we can scarcely claim to be ‘repentance and forgiveness of sins… in evangelicals! True evangelical commitment 2. Iain Taylor (ed.), Not Evangelical Enough: the [Jesus’] name’ (Lk 24:47). should continually drive us out of the safety of gospel at the centre, Paternoster, Carlisle, the ghetto and into the world of the lost. 2003, p.19. The gospel is not the kind of good news that leaves us in our sins, forgiven but unchanged. And in our own lives, if we are gospel people, 1 It does not extend the forgiveness of God then the repentance and faith which that and leave it to us to figure out for ourselves gospel calls for ought to determine the shape that we ought to respond in some sort of of our lives; if we are evangelical people, then repentance. The gospel includes within itself we ought to be repentant people, people the call to repentance (and the promise of for whom repentance has become a way the Holy Spirit to enable and empower the of life, and whose lives display the fruit of change of life which that involves - Gal that repentance in a thousand changes of 3:8, 14). thinking, feeling and action.

If we are genuinely evangelical, then we will What is an evangelical? Let’s start at least be eager to be involved in Jesus’ mission of by reminding ourselves of what the gospel seeking and saving the lost, remembering

The Lever, Issue 1 Spring 2007 5 BAPTISTS AND EVANGELICALISM

tuart Piggin in his observation of Baptists originated in the revivals of the eighteenth these convictions: repentance; turning to remarks: ‘Baptists have not all been century under Wesley, Whitefield and God; assurance of salvation; holiness and evangelicals always. Australian Baptists Edwards. Baptists were not the offspring purposefulness of life. David Bebbington Shave not all been evangelical always.’1 The of the evangelical movement but predated maintains the four necessary qualifications observation is correct. There have been times it. They formed part of that Puritanism out of evangelicalism: Biblicism; conversionism; in the past when Baptist evangelicalism has of which evangelicalism evolved. Baptists activism (missions and evangelism); and been tarnished and indeed lost. Baptists belong are an evangelical archetype but a parental crucicentrism. Broadly speaking, Baptists have to the Protestant stream of Christianity and archetype. From its inception evangelicalism been arguably stronger on these essentials than have been marked by liberty of conscience has been international in its scope. Primarily most other denominations. A powerful thesis and independence. This has led them to in terms of Europe, Britain and America. could be argued that Baptists have been and express themselves with greater freedom Australian Baptists have been impacted by can be the ‘quintessential evangelicals’.3 and, at times - intentional imprecision, these international influences both in the Australian Baptists and their relationship to than other evangelical groupings. Whatever past and the present. evangelical faith will be assessed under the the theological vicissitudes of the Baptist Baptists have consisted of about 1% of the four headings of Biblicism, conversionism, experience in Australia, they have mainly Australian population. Throughout their activism, and crucicentrism asserted themselves as evangelicals most of history Australian Baptists have found the time. What is the relationship of Baptists Biblicist themselves as a religious minority in a large to the larger movement of evangelicalism Baptists have shared with other evangelicals the land with a small population. Baptists offered and how has that evangelicalism influenced conviction of the supremacy of the Scriptures. many options, probably too many – closed Australian Baptists? Principal Morling stated at a conference on membership and closed communion – the ‘Baptists and the Bible’ in 1940: Evangelicals and Hypercalvinists; open membership and open Baptists communion – the progressively Arminian Russian Communism which is defiantly Much work has been done on the subject of Bathurst Street; closed membership and atheistic, and German Nazism which is evangelicals and evangelicalism by David open communion. These colonial Baptists blatantly materialistic, may seek to suppress W. Bebbington. Bebbington is a Baptist did not always get along with each other Biblical Baptist fellowships but persecution and has advanced a four part definition of but, they always proclaimed themselves has ever brought a blessing, not a curse to the evangelicalism.2 This definition may be applied as evangelicals within Australian society. church. Baptists are emphatically loyalists in to Australian Baptists and provide a useful The exception to this was the Strict and respect to the Bible, believing and declaring approach and understanding of Baptists and Particular Baptists, who in practice were it to be God’s authentic word to man.4 their relationship to the larger evangelical not evangelicals. In historical terms Baptists are the heirs movement. The four part criteria are – Biblicism, Baptists wholeheartedly adhered, often of the Protestant Reformation. Not only conversionism, activism and crucicentrism. in confessional form, to what is called the did Protestantism spring from reformation These criteria are of assistance in studying gospel or evangel. This was understood in but also revival. That revival gave men and Baptists and evangelicals throughout the terms of the total depravity of human nature; women a Bible that they could read for course of their history and varying cultural atonement by the divine Christ; justification themselves. Morling was a contemporary contexts. by faith only in Christ; regeneration and of Samuel Angus, the controversial Sydney Evangelicalism is to be seen essentially as a sanctification by the Holy Spirit; and the theological liberal.5 In the context of the Angus movement, an association of those who share divine inspiration and final authority of conflict Morling affirmed that the college’s common attitudes. Australian Baptists are the Scriptures. Baptists also affirmed the position was of ‘sound evangelical teaching members of the association. Evangelicals behavioural paradigm which arose from opposed to modern theological conceptions’.6

The Lever, Issue 1 Spring 2007 6 The Rev. C.J. Tinsley of Stanmore Baptist this conversionist spirit and have passionately sermons of the Reformers and Whitefield, elevated the college because it, ‘had one of sought to win converts. Australian Baptists Wesley and Edwards will reveal. Morling’s the strongest evangelical platforms of any were dedicated apostles ‘of the necessity of The Quest for Serenity demonstrates his college of the world, being based wholly and conversion’.9 conviction that to be filled with the Spirit solely upon the Word of God’.7 was to be drawn to Jesus Christ.13 It is the Anglican Archbishop Mowll held Morling in Holy Spirit who guides us into a proper Morling was not an apologist in a technical high esteem and invited him to join a hand- understanding of the reality of Christ’s sense but the most important contribution picked group of evangelicals to be involved salvation by his death on the cross.14 he made to the defence of the Bible was to in the evangelistic enterprise. It was this impart his devotion for it to his students. group which was responsible for bringing Conclusion Morling may be credited for inspiring Bible Billy Graham to Australia in 1959. Whatever Former principal of the Queensland Baptist preaching ministers to go into pastoral and future disagreements would arise between College, Dr. Edward Gibson once stated that evangelistic work. Basil Brown a student of Calvinists and Arminian Finneyism, the the Scriptures are at the heart of modern Morling and a future lecturer at Whitley 1959 Crusade drew the almost unanimous American evangelicalism and that the Gospel College, Victoria observed that Morling, Australian Baptist support for the American is at the core of European evangelicalism.15 Baptist. Stuart Piggin notes: ‘The Baptists Whatever the precision of this observation Exemplified that the Word of God was true are perhaps the most conversionist of the evangelical Baptists could do much worse and the only preaching that was significant Protestant churches.’10 than to ensure that both Scripture and the was the exposition of the Word of God and Gospel are integral to their identity. the only way to expound was to get to the Activist heart of it. The emphasis of the ministries of By activist is meant the evangelistic Historically, the Australian brand of Baptist his students is expounding the Word of God aggression of evangelicals manifesting itself evangelicalism in some quarters has veered – getting to the heart of the passage….8 in missionary enterprise and evangelism. more towards a warm-hearted piety than a Unlike Catholicism, where mission is doctrinally defined version. But in the main Due to the fact that Baptists have been staunch understood in terms of an extension of the the Australian Baptist stance has been to Biblicists they have valued the preaching of incarnation, Baptists have always perceived espouse the major tenants of the evangelical the Word of God and have produced some mission as an extension of Christ’s ministry movement. of the greatest preachers of all time such as of reconciliation. Australian Baptists have C.H. Spurgeon. Evangelicalism has had a It has been stated that the cost of democracy engendered bush missionaries and household considerable influence on the Australian is eternal vigilance. There needs to be an churches.11Baptists have been heavily involved Baptist attitude to the Word of God and the ecclesiastical equivalent of this for the Baptists. in overseas missions, both denominationally accompanying commitment to its proclamation, The cost of being an evangelical Baptist is and interdenominationally. producing some exemplary Australian Baptist eternal vigilance. Complacency has no place. preachers: C.J. Tinsley, W. Cleugh Black, Unquestionably, Baptists were aggressive History has shown that Baptists have not George Morling and John Ridley. in their evangelistic energies.12 Strongly always been evangelical in their convictions Conversionist evangelistic preacher C.J. Tinsley mentored and practices. One need only to think of the other evangelists such as John Ridley and English General Baptist drift into Unitarianism Evangelicalism has consistently emphasised Wilfred Jarvis. Tinsley used to proclaim with its accompanying denial of the divinity the importance of converted individuals rather ‘preach or perish; evangelize or fossilize’. of Christ; the English Particular Baptist than the covenantal community. It is possible absorption of some of the Hypercalvinist spirit that this has dovetailed effectively into the Crucicentric with its stultifying impact on the preaching democratic spirit of Australia. Baptists, as Cross-centredness has always been integral of the Gospel;16 the Downgrade Controversy a generalisation, have been consistent with to the faith of evangelicals as a perusal of the which involved C.H. Spurgeon in conflict

The Lever, Issue 1 Spring 2007 7 A Religious Minority, The Baptist Historical with theological forces which were a threat Roger Williams, Adoniram Judson and Society, London, 1975, p.35 to Baptist evangelicalism.17 Charles Haddon Spurgeon. For nearly four hundred years in Europe and over 170 years 10. Piggin, ‘The Role of Baptists’, p.17. Baptists must consider whether other in Australia God has blessed and used the denominations may be more faithful adherents 11. On the impact of Spurgeon’s men in Australia people called the Baptists. Their impact for to some evangelical Baptist distinctives than see, Michael Chavura, ‘A History of Calvinism evangelicalism in Australia has been way they are. For some there are concerns that in the Baptist Churches of New South Wales, out of proportion to the modesty of their Baptists are being influenced more by larger 1831 – 1914’, unpublished Ph.D. thesis, Macquarie numbers. Baptists need to press on with a love evangelical denominations and secular models University, 1994. and commitment to their evangelical past. of management than their biblical - historical It is a knowledge of their evangelical past 12. See M. Petras, Extension or Extinction: Baptist distinctives. Other factors may be contributing that enables them to understand the present Growth in New South Wales, Baptist Historical to the fogging of the evangelical heritage of and with their knowledge of the present to Society of New South Wales, Eastwood, 1983, the Baptist identity: the growth of pragmatism move into the future as evangelicals. Ch. 4. as a denominational strategy; and a general doctrinal apathy that has led to theological Rev. Dr. Michael Chavura, M.A., B.Th., 13. Rogers, ‘Our Beloved Principal’. indifference. Not long after the formation of Ph.D. 14. Rogers, ‘Our Beloved Principal, pp.105-108, the New South Wales Baptist Association in 1. Stuart Piggin, ‘The Role of Baptists in the p.177. 1868, the Rev. James Greenwood, delivered History of Australian Evangelicalism’, Lucas: his Chairman’s address in Sydney, setting 15. Edward Gibson interviewed 30 July 1987, An Evangelical History Review, No. 11 April forth the basis of the Baptist Association. His Centre for the Study of Australian Christianity 1991, p.5 vision for Australian Baptists has largely been archives. ignored or forgotten but undeservedly so. 2. D.W. Bebbington, Evangelicalism in Modern 16. For the impact of Hypercalvinism upon Britain, Unwin Hyman, London, 1989. The basis of our Union is comprehensive Australian Baptists see, Chavura, ‘A History enough to include many of those divergences 3. Piggin, ‘The Role of Baptists’, p.8. of Calvinism’. which were once the landmarks of separation 4. E.R. Rogers, ‘Our Beloved Principal: The Rev. 17. For an account of the reaction of Baptists in between our churches and the barriers to G.H. Morling, O.B.E., M.A., manuscript, Australia to the Downgrade Controversy, see communion: that the disciples of John Calvin p.141. Michael Chavura, ‘Calvinism and the Spurgeonic and the disciples of James Arminius can Tradition Among The Baptists of New South meet on common ground, equally welcome 5. Susan Emilsen, A Whiff of Heresy: Samuel Wales – The Downgrade Controversy’, pp.111 where their lives prove that they are disciples Angus and the Presbyterian Church in New – 130, Re-Visioning Australian Colonial of Jesus Christ.18 South Wales, New South Wales University Christianity: New Essays in the Australian Press, Kensington, 1991. Within Greenword’s words is to be found Christian Experience 1788-1900, Centre for the robust seal of approval for a Reformed 6. Rogers,‘Our Beloved Principal’, p.109. the Study of Australian Christianity, Sydney, evangelicalism being part of the theological 1994. 7. Rogers, Our Beloved Principal’, p.131. foundation of the Baptist Union of New South 18. New South Wales Baptist Association Minute Wales. There is the ongoing need to reiterate 8. Basil Brown interviewed by R.D. Linder 28 Book 1867-1878, p.v. cited in M. Chavura, ‘A traditional themes in contemporary ways, August 1987, archives of the Centre for the History of Calvinism’. Baptists would do well to check up on the main Study of Australian Christianity. ideas that formed the foundational theology 9. Victorian Baptist Witness, 5 June 1935, 1 of such outstanding Baptist evangelicals of quoted by J.D. Bollen, Australian Baptists: the past as Andrew Fuller, John Bunyan,

The Lever, Issue 1 Spring 2007 8 book review: Evangelicalism Divided

Gains at high price with all who were willing to work with London. Murray says that Lloyd Jones “saw How are we going as evangelicals? Is the him. Graham did not believe that he was that for evangelicals to gain ecumenical and evangelical movement stronger today than it compromising his own evangelical position by denominational acceptance they would have was 50 years ago? Many things would suggest adopting such an approach. Murray however to pay a price which would imperil the that over the last 50 years the evangelical believes the unintended outcome was that very legitimacy of their distinctive beliefs. cause has grown. More people are calling he did. Graham had to be willing to work If evangelical belief is, in essence, gospel themselves evangelicals and there has been a with, and stand alongside, people who were belief, how can Christian fellowship exist great increase in both evangelical literature and clearly non-evangelical and liberal. Graham independently of any common commitment scholarship. Yet in spite of these obvious gains, also would need to send “converts back to to such belief? …. How can evangelicalism Iain H. Murray paints a more sombre picture their local churches, no matter how liberal be said to represent biblical essentials if one of evangelicalism in his book “Evangelicalism those churches might be.” regards as Christians and works alongside Divided”. Murray argues that while there those who actually deny these essentials? have been many “gains” these have often A new spirit of The effect of such broad co-operation, he come at the expense of evangelical truth cooperation argued, would be bound to promote the and unity. In this review of Murray’s book A new spirit of cooperation emerged among doctrinal indifferentism characteristic of I will attempt to summarize his argument evangelicals as a result. Older evangelicalism the ecumenical movement.” and conclude with a few comments about had always sought to minimise cooperation Murray explains that for Lloyd Jones, Christian the book’s value. with clergy and denominational leaders who unity was the fellowship of the gospel. We denied the truth. Yet with the apparent The seeds of confusion share this fellowship with all Christians who success of the 1954 Graham Crusades in What I found most surprising about the book share the same saving faith. Jones believed England, Evangelical Anglicans also began were the men that Murray held principally that it was faith in the gospel which brought to adopt a new spirit of cooperation and responsible for sowing seeds of confusion the unity of the Spirit. Where the gospel inclusiveness. Just before the Evangelical among evangelicals. Murray maintains that ceases to be believed unity ceases to exist. Anglican Conference at Keel in 1967 John Billy Graham, John Stott and J. I. Packer There was “no real unity without Biblical Stott publicly disowned the isolationism of have unintentionally sown seeds that have and evangelical belief.” For people like Lloyd older evangelicalism. Murray argues that the led today to a crisis of identity among Jones evangelical unity was to always take conference, under Stott’s leadership, went on evangelicals. priority over ecumenical or denominational to confirm and adopt the ground rule for all unity. Murray argues that the Billy Graham ecumenical dialogue, namely, that “so long Evangelistic Association (BGEA) was the as anyone confessed Jesus Christ as ‘God and In October 1966 Lloyd Jones and John Stott catalyst for change on both sides of the Atlantic. Saviour’ there must be an acceptance of their openly disagreed about the nature of Christian Murray argues that following the success of Christian standing.” This was a massive turn unity at the National Assembly of Evangelicals Graham’s crusades in the United Kingdom around for evangelicals. Murray argues that in London. This disagreement came to mark in 1954 Billy Graham embraced a more at this point evangelicals in Britain really the division in the road for British evangelicals. comprehensive approach to evangelism. This crossed the ecumenical watershed. It was not a disagreement over fundamental new approach scattered seeds of confusion The road divides beliefs but over the implications of this new among evangelicals. policy of comprehensiveness and where it There was one senior evangelical voice in would ultimately lead evangelicals. Stott Murray explains that in order to have a greater Britain that raised the danger of engaging saw it as a great opportunity to win back influence in the mainline denominations in this sort of comprehensiveness. Martin the denominations for Christ. Under his Graham changed his approach. He adopted Lloyd Jones was the congregational minister leadership the evangelical Anglicans adopted an approach where he was willing to work of Westminster Chapel in the centre of

The Lever, Issue 1 Spring 2007 9 it at the Keel conference, six months later. need to be distinctively evangelical receded The truth of the old saying, says Murray, has Lloyd Jones saw it as a great mistake that into the background. The new “openness” been illustrated over the last 50 years, ‘Many would ultimately erode evangelical belief could not long co-exist with an insistence on an error is taken up by going too far from and identity. evangelical distinctives. So evangelicalism other men’s faults.’ “If a narrow sectarianism on both sides of the Atlantic lost its strong is contrary to Scripture, no less so is the Compromise came with centre.” inclusivism which would embrace all who cooperation A plausible explanation adopt the Christian name. If belligerence Murray argues that history has largely is wrong, so is a false charity” In the matter vindicated the stance that Lloyd Jones took. I found Murray’s book extremely helpful. He of unity, Murray says that what evangelicals In his book, Murray traces the effect that the offers a very plausible explanation as to how a are to always remember is that the greatest new evangelical approach has had within very broad understanding of evangelicalism cause of division is unbelief over fundamental Evangelicalism. Although it is clear that has found such acceptance among many today. truth. The answer to division is not to embrace evangelicals in the UK intended to “cooperate Murray’s argument is clear and the evidence everyone as Christians regardless of what without compromise”, Murray says it proved he cites seems to back up his argument. Lloyd they believe, but to put first gospel teaching to be an illusion. Jones does seem to have been justified in and living. his warning to the Evangelical Alliance in For evangelicals to be accepted within the I found Murray’s book a good and interesting 1966. Doctrinal indifference has become denominations, Murray argues that they read. The argument in the end is simple the norm in many places and a commitment had to adopt the ecumenical ground rule and can be summed up much more briefly to ecumenical unity has taken the place that states that all who claim the name than the 318 pages that are required in the of evangelical unity for many. Today the of Christ are to be treated as Christians book. The length of the book, however, is term “evangelical” seems to be stretched regardless of whether or not they held to due to the fact he is not just presenting an to mean whatever anyone, claiming to be the Pauline gospel. Evangelicals came to argument he is also justifying what he is an evangelical, wants it to mean. accord the promoters of unbelief “the same saying and has to quote a good deal of his right to the name of Christian as anyone Many have criticised the book arguing that source material. Having grown up admiring else.”Eventually Anglican evangelicals even Murray has only been concerned to defend Billy Graham and having greatly benefited agreed to a broad and inclusive view of a Lloyd Jones and vindicate him. In my opinion from the writings of Stott and Packer the Christian. A person’s baptism became the the book is far more than this. In the book source material was necessary for me to be reason why a person was to be regarded as a Murray paints a sympathetic picture of those convinced that Murray wasn’t just being Christian and Christian unity “was no longer who he believes were largely responsible for overly critical of these great men of God. to be defined by evangelical belief”. Murray planting the seeds of confusion. He does not The book for me was helpful for it not only argues that the net result of this was that doubt their good intentions. He also argues gave me a plausible explanation of how we confusion was created about the fundamental that the new evangelicalism was right to reject came to be where we are today as evangelicals, question that evangelicalism seeks to answer: unbiblical strictness of ‘fundamentalism’ – it also offered many valuable insights for us “What really is a Christian?” which too often saw people as Christians today. Having read the book I am more aware only when they were of the same persuasion”. Murray argues that the result was that it that the issues facing evangelicals today are Murray also agrees that a desire for greater “proved impossible to both co-operate in still the same as they always have been. unity among Christians is desirable and the ecumenical ethos and to hold together commendable. Murray however argues that Philip Calman. a strong evangelical centre.” Having ceased many mistakes are often made when people to emphasize biblical teaching that was reacting against one error go to the opposite 1 fundamental to the evangelical position, the extreme.

The Lever, Issue 1 Spring 2007 10 book review: Going The Distance, How To Stay Fit For A Lifetime Of Ministry

The author of this book is alarmed at the This thought did occur to me: would the extensive insider experience that bishop rate of pastoral burnout and its effects on apostle Paul attribute the longevity of his Brain obviously has. individuals and churches. In response, the ministry to a regimented program of ‘self- There are earthy admissions about the book sets out to explain why ‘self-care’ is care’? Is self-care noticeably absent from the competition that exists between churches important to ensuring unnecessary burnout Pastorals or is it a silence that arose because in the same locality (pg75). There are prescient does not occur, and so subsequently to help the self-care of pastors just did not happen warnings on how subtly a ministry can give more pastors stay in the job for longer. He to be a presenting issue for the NT writers one an inflated view of one’s own importance hopes to justify the wisdom of self-care, (pg103). There are many great quotes, such and give lots of practical advice on how to as this clanger from Bonhoeffer: “A pastor ensure self-care occurs. The book is fairly should not complain about his congregation, convincing and helpful on both counts. certainly never to other people, but also not to The seventeen chapters range from ones on A pastor should not God. A congregation has not been entrusted practical issues to do with burnout, stress to him in order that he should become its and depression, to ones on the pastor’s family complain about his accuser before God and men.” Ouch! relationships and friendships, to others directed If you are looking for an Australian book toward specific groups such as local church congregation, certainly with lots of practical advice on how to ensure members and denominational leaders (aiming you don’t burnout in paid ministry, this one to help them help their pastors). never to other people, will do the trick nicely. Stylistically the book is a little cumbersome Matthew Arkapaw and tiring; there are many lengthy quotations but also not to God. A and the prose rarely sparkles. However, it is Going the Distance: How to Stay fit for written on the whole in a straightforward congregation has not a Lifetime of Ministry and non-technical manner. been entrusted to him Author: Peter Brain. I found the most impacting chapters to be Publisher: Matthias Media. the ones on anger, advice to local leaders on in order that he should how to help the pastor, and on justification 1 by faith. I felt the latter chapter provided the theological bedrock that the author was become its accuser before obviously working with as the controlling assumption of the book, and thought for God and men. that reason that it may have been more helpfully placed at the beginning. Still, it is an excellent chapter that challenges the superman workaholism endemic in the at the time? What would Paul make of pages pastorate with a responsible application of on how to work a diary and the nuances of the great doctrine. It may also have helped manageable tasks and goal setting? to have reflection on what ministry, and faithful pastoring, actually are. Perhaps a Pushing such naughty thoughts aside I detailed look at 1 Corinthians 3, long before discovered a book full of many of the wise page 240, would have helped. comments that can only come from the

The Lever, Issue 1 Spring 2007 11 Don't forget to check out our new website www.bet.org.au It's bare bones at the moment but will soon be fully functional with lots of helpful resources, articles, links and discussions. We'd wager you'll like it!

THE LEVER The Bi-annual Journal of Baptist Evangelicals Today

For more information on Baptist Evangelicals Today contact Philip Calman, [email protected].

For more information on The Lever contact Matthew Arkapaw, [email protected].

The BET organising group is: Philip Calman (Chairman), Matthew Arkapaw (Journal), Hefin Jones (Website), Anthony Petterson, David Starling, Dean Rerekura.

The Lever design by Neil Oliver, [email protected].