It was not unusual, if I remember correctly, for preaching in the 1940’s and 50’s to be very prescriptive at times. Young people, in particular, were told what not to do and what they should do. I can remember hearing preaching against women wearing lipstick and it was generally considered worldly to go to the cinema or dancing. The old taboos have gone now amongst Christians – probably the pendulum has swung far too far in the other direction. The Doctor’s preaching searched the heart but when it came to behaviour it was thoughtful, biblical principle that was the guide. More than that; his ministry brought you near to God so that it was not just a case of what was right or wrong, but what would promote godliness and the enjoyment of grace.
It was a great privilege to listen to the Doctor preaching his series of sermons on marriage from Ephesians 5 – even better than reading the book; both I and my wife to be found them enormously helpful at the time. Marriage and family life became a calling from God; bringing up children a sacred obligation and privilege. Against a background in which self-sacrifice was rightly highly thought of among Christians, it was important to be reminded that there are many natural blessings that are gifts of God. As someone who went to boarding school when my parents returned abroad as missionaries after the Second World War I am still unable to determine in my own mind exactly the principles which should apply in such cases. Once again, though, the Doctor brought a whole new perspective into view which was surely beneficial.
This Christmas I received a copy of the recent book Engaging with Martyn Lloyd-Jones. So far I have only glanced at it and it will not be for some days yet that I can get down to serious reading. Already, however, it has brought back memories of Westminster Chapel during student days and the limited personal contact that I had with the Doctor. I want to start by noting some reasons why some of us found his ministry different and particularly helpful; reasons which I think are important but perhaps easily overlooked.
Jack Sprat and his wife
The important thing about Jack Sprat and his wife, according to the Doctor, is that they were quite different from each other. It was no use trying to get Jack to eat fat, nor to get his wife to eat lean meat: in that respect they were opposites. So the Doctor stressed that we are all individuals and our personalities and temperaments differ. This may not seem earth-shattering news, but the tendency amongst evangelicals at that time seemed to be that Christians should all be much the same, conforming to some norm that was best seen in the most dedicated of Christians – usually missionaries. The Doctor’s preaching, while it was often searching, seems to me also to have been liberating. God has made us individuals and he uses us as the persons he has made us to be. We are to pursue holiness of life but that does not make Christians clones. A Christian church should be a wonderfully variegated collection of people.
That was a night like none that earth had known – nor could those shepherds in their wildest dreams have fathomed what it is when glory streams from heaven, and angels from before the throne of mighty God sing out in joyful tone. For us, on looking back with awe, it seems to overturn all our religious schemes, when thus the saving love of God was shown.
‘Fear not,’ the angel said, ‘glad tidings know, in David’s town a new-born Saviour lies.’ ‘Glory to God above,’ filled all the skies, ‘peace and God’s favour to the earth below.’ The shepherds went in haste to Bethlehem, let us too, in our hearts, now follow them.
I have just downloaded the article referred to in January’s Banner of Truth magazine: Eschatological Fulfilment and the Confirmation of Mosaic Law: 9A Response to D. A. Carson and Fred Zaspel on Matthew 5:17-48) written by Greg Welty and reviewed by Walt Chantry. I haven’t read Carson on the subject but a few months ago I was looking at the passage in question. Having read verse 18 ‘For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law until all is fulfilled’ I read on until I came to what our Lord says about murder. And I thought: ‘Yes, that law will never be fulfilled in me until heaven and earth pass away and I am made fully like my Saviour.’
Last Wednesday some of us met in the fraternal that alternates between Lancaster and Kendal. I gave a basic address on Pastoral Visitation. In discussion the question of divorce came up – especially in view of violence against a wife (or husband). Two or three years ago I gave a brief paper on Divorce at the West Lancs Reformed Baptist Fellowship. I have put both of these addresses on my other blog, Writings and Ramblings.
I have recently read John Legg’s article on the parable of the Good Samaritan in the latest edition of Foundations (on line from Affinity). Although I am not sure about all the details this is a very worthwhile effort to explain a very difficult parable (don’t think it’s difficult? – read what John has to say). He certainly addresses the key question – why did Jesus bring a Samaritan into the parable at all? For what my recommendation is worth, I think anyone will benefit from thinking through the parable in the light of what John has to say.
According to a report Britain has failed to be listed among the ten least corrupt countries in the world. A spokesman has said, “It is clear that there is systemic complacency about corruption in the UK, even if the problem is not endemic. The Government needs the courage to admit that many checks and balances have failed,” he added. “Instead of a proliferation of inquiries we need urgent action to put in place policies that will prevent such a crisis from happening again and restore public trust in our key institutions.” Well, perhaps; more important is the integrity, honesty and trustworthiness of the population. Without high moral standards in any organisation or country, corruption becomes inevitable. Members of Parliament and Governments only reflect the general moral atmosphere of a country. Why else would we have an expenses scandal?
From December's Evangelical Times I was directed to www.thedawkinsproof.com which I found telling - it is worth looking at - and downloading if you wish. I am also reading one of the more recent biggies from Apollos - Christian Apologetics by Douglas Groothuis. It will take me a little while to get through its 700 pages. I have found it easier, and more interesting reading than some of his other books. How far I shall agree with all of it, I don't know, but the more important point is that it is a comprehensive overview so it is a reminder of many things already read about previously. The only problem is that my memory is not what it used to be - which might have been thought to be an advantage, but sadly is not for it seems to be getting worse. In my view there has been a neglect of apologetics in recent years, not on the part of John Blanchard though, for whose continued ministry we give thanks. A reason for our hope is an important part of evangelism.
First on evangelistic preaching: it seems to me that today we ought, in general, to make evangelism separate from worship. In fact, I'm not sure that it should ever really have become so much a part of worship as it did. However that may be, evangelism today needs to make space for people to ask questions and for answers to be given. It is much better to have small groups, perhaps following a course - though most that are available are too short - where it is possible for people to get to know each other as well as simply hearing a message. Evangelism in the open-air often leads to questions which can be answered either by the speaker or by others who are ready and available for the purpose. It is also worthy of notice that the sermon on the mount addresses the disciples early on - 'you are the light of the world' etc. whereas later on our Lord applied what he had to say to those who are not disciples. This looks like an interesting precedent for making an evangelistic application in a sermon which is not directly addressed to unbelievers.
On quite another subject I was struck in a way I never have been before by the way that the fact that mothers brought their little children to Jesus for him to bless them casts a remarkable light on his character. What sort of person would you, your wife or mother want to bring small children to, for him to lift them up and pray over them? Especially what sort of bachelor? Surely, one who is gentle and kind, one who can be trusted absolutely, one who clearly loves children and is concerned for their welfare. It is surely an indictment of our society that it would be almost impossible for such a thing to happen in modern Britain!
On one of the blogs I occasionally visit I saw a note about evangelistic preaching, advocating regular preaching of that nature from the pulpit. I am by no means so sure about that. Just for starters I want to distinguish between evangelistic preaching and gospel preaching. The difference, as I see it, is that the former addresses itself distinctly to those who are not Christians, while that latter expounds themes centred on the Gospel which can be applied both to unbelievers and believers. In other words the former is person centred preaching, the latter subject centred preaching – though it must be applied to be preaching at all. In many cases today congregations are almost exclusively made up of believers (the great majority) or those who attend regularly but have made no distinct profession of faith. If you are going to preach the Word of God to the people who are there – and that is surely what preaching must be about – it means that distinctly evangelistic preaching will not have so great a place in our services of worship. But are services of worship the locus for evangelism anyway – especially in these days?
I have been fascinated in reading the history of IVF/UCCF in Douglas Johnson’s book Contending for the Faith. In particular I was intrigued by the Inter-Varsity Missionary fellowship which was formed in 1933. All who joined were to sign a declaration of membership which said: ‘Acknowledging Jesus Christ as my Saviour, my Lord, and my God, I purpose, if God permit, to serve him in the foreign mission field.’ After this came the following: ‘The Declaration is more than a mere expression of willingness or desire to become a foreign missionary, it is a statement of a definite life-purpose formed under the direction of God. The purpose of those who sign this declaration is by God’s grace to spend their lives as foreign missionaries. Towards this end they will shape their plans; they will steadily set themselves to prepare for this great work; they will do all in their power to remove the obstacles which may stand in the way of their going; and in due time they will make the necessary arrangements to go out. Only the clear leading of God will prevent their going to the foreign field.’ Then a final statement: ‘It is the duty of every Christians to face this question and to think to a conclusion, but let no one decide it without careful thought and earnest prayer.’ Times have changed and missions have changed, but it is surely still true that every Christian has a duty before God to face the question: ‘What does God want me to do with the life he has given me?’
Saturday saw Mary and me at the Renewal Centre in Solihull for the 150th anniversary meetings of Grace Baptist mission. This was a great day, though leaving home just after 7am and arriving back after 10pm made it very long. The main speaker was Don Carson who spoke with his usual passion and biblical insight. Part of the evening service was recorded by the BBC and broadcast next morning on radio 4 (available now on I-player). Don mentioned quite innocuously Muslims and Christians, but this was removed from the broadcast - how sensitive can you get? There was much to stir the heart. Over 1400 people gathered. After the first session we found it better to be in one of the overflow rooms rather than the main auditorium. We met numbers of people from the past, going back right to Bible College days. One thing struck me - some of the more recent missionaries are actually going to the countries from which they originate. This seems a wholly admirable and valuable thing. May more such be sent out.
At the end of last week my wife and I visited RudyardLake in Staffordshire where, 20 years ago and more, we often visited with our family. On a beautiful Saturday afternoon we walked, with one of our daughters, sons in law and granddaughter, along by the side of the lake with the sun shimmering on the water. The narrow gauge railway train was puffing up and down alongside and lots of visitors were strolling by or sitting at the water’s edge. The lake is actually a reservoir, built in 1797, to feed the Cauldon canal. It was here that John Kipling first met Alice MacDonald and so they gave its name to their famous son. It was a favourite spot for outings in the Victorian era, especially for people from the Potteries and Macclesfield. It is hidden gem, not so well known when we first used to go there, but having something of a renaissance now – but not too much of one, I hope.
I see that at the ‘God’s Glory, our Joy’ conference next Saturday in Warrington the opening session is entitled, ‘Building Biblical Churches in an Ageing Society’. How fascinating, and how relevant! Already the proportion of older people in this country is getting greater and greater and that of younger people proportionally smaller. This is the first time I have seen any Christians acknowledge this or suggest we should prepare for it. What differences would this make to our worship? Should it make any?
A commission carried out by the Royal College of GP’s and the Health Foundation charity says that doctors should adopt the role once taken by the ‘local priest’. This, I think, is a challenge to pastors and churches. A pastor, or elder, who really knows the families in the church, and reaches out to relatives beyond the church; who understands people, who knows how to get alongside them, who is able to give good general advice and be a real friend, is doing invaluable work and making openings for the gospel that are hard to get in any other way. I think we have probably failed very much in this area – and I don’t think GP’s will ever be able to fill the gap, even on a social level.
In his recent biography of John MacArthur Iain Murray refers to the use of musical instruments in Christian worship. He says: ‘In the Reformed tradition, the use of one musical instrument, simply to set the tune, is a very different thing from introducing a collection of instruments as a part of worship, as in the Temple: a single instrument may belong to adiaphora, or “things indifferent”, no more to be regarded as a part of worship than the pulpit on which the preacher stands.’ It seems to me that this is correct, because it is part of Christian worship for the congregation of God’s people to sing and make melody ‘to the Lord’ (Ephesians 5:19, Colossians 3:16). In most nonconformist services the verbal participation of the congregation is limited to sung praise and possibly the ‘Lord’s Prayer’. It is sad thing when Christians do not realise that it is their privilege, their duty, and should be their joy, to open their mouths and sing to the Lord from their hearts. Who would really want to be playing when he or she ought to be praising?
We’ve been away on holiday for the past week, so I’m back to the blog now. We spent a most enjoyable holiday in Northumberland and were glad to be able to attend the church in Wooler – where we were staying. One memorable afternoon was spent on Holy Island. The first picture is of LindisfarneCastle. This loses some of its charm when one realises that the original 16th century castle was partly built from the ruins of Lindisfarne Priory, seen in the second picture. The castle was then redesigned by Sir Edwyn Lutyens in the early twentieth century as a holiday home! In a way this was fitting. Holy Island is a misnomer; it is now TouristIsland – hundreds of people walking back and forth and round and about. It is doubtless more peaceful at high tide when no-one can get over the causeway, and perhaps in the winter time. Still it seems a fitting symbol of our times: holiness giving way to pleasure and leisure.
I was intrigued by these two quotations. The first comes from the first volume of Dr Lloyd-Jones on the Sermon on the Mount; the second from an address by Ernest Kevan at Keswick from the book of Galatians.
‘The relation of any particular injunction to the whole life of the soul is the relationship, I think, of the artist to the particular rules and laws that govern what he is doing. Take, for example, the realm of music. A man may play a piece of great music quite accurately; he may make no mistakes at all. And yet it may be true to say of him that he did not really play Beethoven’s Moonlight Sonata. He played the notes correctly, but it was not the Sonata. What was he doing? He was mechanically striking the right notes, but missing the soul and the real interpretation. He wasn’t doing what Beethoven intended and meant. That, I think, is the relationship between the whole and the parts. The artist, the true artist, is always correct. Even the greatest artist cannot afford to neglect rules and regulations. But that is not what makes him the great artist. It is this something extra, the expression; it is the spirit, it is the life, it is “the whole” that he is able to convey. There it seems to me is the relationship of the particular to the general in the Sermon on the Mount. You cannot divorce, you cannot separate them. The Christian, while he puts his emphasis upon the spirit, is also concerned about the letter. But he is not concerned only about the letter, and he must never consider the letter apart from the spirit.’
‘It cannot be said too often that law-keeping can never be the means of sanctification, but it will certainly be the result… The new life of the believer, expressed in a new and active obedience, is itself freedom. “For freedom did Christ set us free.” “Oh how I love Thy law,” cries the Christian. Love now binds him in a manner that legalism never could; but this “bondage” is liberty itself. Love obligates him to an obedience to the will of God from which he has no desire to be released, and this is perfect freedom. As the liberty of a railway train is that it should keep to the track, and to jump the rails would bring nothing but disaster, so the believer, constrained by the love of God will run in the way of his commandments (Psalm 119:32). The Christian now does as he likes, but he has such a new and powerful set of likes that he is held to his Lord and Master in mightier ways than ever he had been held in his slavery to sin. His spiritual freedom is such as the musician experiences when the scales and exercises have become easy, and work has turned to play. The rules are lost in the delight of musical satisfaction.’
Monday 15 August 2011
After the laying of the foundation stone for the Metropolitan Tabernacle Spurgeon preached a sermon in which he took up the illustration of building and applied it in various ways. I was struck by the following paragraph:
‘Now, there are some of us, brethren and sisters, who are engaged in a very quiet way amongst us. You never hear much about them – it is not often that they can go about to bring in stones, and they cannot polish them – as for judging whether the stone is good or not, that they could not do. They have but very little judgment, indeed, but they are such kind creatures. They exhibit a spirit of meekness, so that if there is a little disagreement they always step in and make it all right. If some brother is a little harsh, there is some kind word just ready. What shall I say these are doing? Why, they are not hewing the stones, or blasting in a quarry, or building or polishing, but they are mixing the mortar, and what a useful part of the work that is! There are many mortar-mixers in this Church. It would have been well, years ago, if there had been still more; and I do attribute much of the quietness and calmness and love of the Church to the fact that we have some excellent mortar-mixers, who, when any little unpleasantness occurs, begin mixing the mortar again. If we cannot do one thing, it is well if we can do another.’
This is a superb book and I only wish it had been published fifty years earlier than it was; I’m sure it would have helped me enormously. There are twenty-eight chapters, and these can be divided roughly into three sections, though the author himself does not do so. After an introductory chapter, the next six are about subject-matter, starting with God-Centredness. This is followed by The Preaching of Judgment, Sovereignty and responsibility, The concept of Seeking, Christ-Centredness and The Preaching of Heaven. After this come what might be called aspects of the sermon, beginning with Introductions and on through a subject like Imagery to The Use of Scripture. There are eight of these. The third section of eleven chapters is more about application, beginning with Different Categories of Hearers, concluding with Delivery. There are then two final chapters, both very important and enlightening, The Spirit of God, and Jonathan Edwards Today.A great deal of this is extremely practical and taking careful note of what the author brings to our attention, and applying it thoughtfully should make a great deal of difference to the way we preach. Few, very few, will not feel that Edwards has a great deal to teach us and that following what we have here will not improve our preaching considerably. There are other important aspects of Edwards’ ministry that are brought before us, for example, his recognition that Arminianism is essentially deistic, and his recognition of the periodicity of seasons of awakening. The last chapter has some criticisms of Edwards, particularly his failure as a pastor – too much time in the study, not enough in the homes of his people. There is much food for thought, for debate – and for reform. I would urge all ministers of the gospel, especially those in their early days, to read this volume.
I see that John Stott died two days ago, on Wednesday the 27th. Last year I wrote a review for Evangelical Times of Roger Steer's book on Stott entitled Inside Story. I am putting it here as a tribute to a man of God.
The historian Adrian Hastings described John Stott as ‘one of the most influential figures in the Christian world’ and ‘the recognized senior theologian and thinker of world evangelicalism’, and in 2005 Time magazine named him as among the 100 most influential people in the world. In this book Roger Steer has provided a popular and extremely readable biography. John Stott, of course, is still alive, approaching his ninetieth birthday next year, and a new book of his has just appeared. so there is more biography yet to come! Nevertheless, many will be glad to read the story so far.
Inside Story is popular in style, very well-written and full of interest as well as touches of humour. The fact that there are 31 chapters in under 300 pages indicates that chapters are short and can be read easily at one sitting. The Contents pages have a useful timeline giving important dates to which you can easily refer as you proceed. The author gains a sense of immediacy by using direct speech: John said, ‘This,’ he said, ‘That,’ but on occasions this left me wondering how the rest of the conversation went! In reading the story of John Stott we are also learning a great deal about the history of evangelicalism over the last 80 years.
The overwhelming impression one is left with is that the consuming passion of John Stott is the Lord Jesus Christ. Nothing else can explain his complete dedication and prodigious labours. From the time of his conversion not long before his seventeenth birthday right up to the present, his love for Jesus Christ and his faithful service for him are a consistent testimony to the life-changing and life-directing power of the gospel of Christ. Granted that he had exceptional abilities and a privileged start in life and recognizing that very few could ever live and serve quite as he has done, that life is nonetheless a constant inspiration and challenge and this is by far the most important value of this book.
Those who cannot remember back before the 60’s are likely to be surprised at the rather superficial understanding of conversion amongst evangelicals in earlier days, and probably even more surprised at the elitism of ‘Bash’, whose success was nonetheless remarkable and highly significant. The chapter on Stott’s disagreement with Dr Lloyd-Jones in 1966 really needs some background as it has to be understood in the light of the ecumenism of that period and in view of the turn of evangelical Anglicans ‘out of the ghetto’ and into a new commitment to the Church of England which took place at Keele the next year, and was already being prepared for. I do not think the issues underlying that disagreement have disappeared and the way things are going in the Church of England at present they may yet prove to be very important. Other controversial areas are Stott’s insistence that social action is ‘part of evangelism’ and his equivocation over eternal punishment or eventual annihilation. Mention needs to be made of these, for they are serious matters, but they must not be allowed to obscure the overwhelmingly positive contribution he has made to world evangelicalism.
However, the book is entitled Inside Story, and it is the portrait of Stott himself, built up from those who worked with him and knew him well, which is so fascinating. In him there is a rare combination of natural ability and grace, of humility and conviction, and of discipline and forbearance. One of his great strengths is that his mind controls his emotions, but it is a mind that seeks always to be submissive to his Lord speaking through Scripture. It would not, I think, be unfair to describe him as quintessentially English, but it is the best qualities of the English, softened and moulded by grace, that have made him so remarkably effective. For over fifty years his secretary was Frances Whitehead; this must be something of a record, and his work surely owes an incalculable debt to her ability and diligence. She also must know this bachelor better than anyone else, so what she says about him counts more than that of any other: ‘He is what he professes. He wants to please God and that’s all he cares about – doing God’s will, living for his glory, being faithful.’
Yesterday my wife and I went to the village of Ingleton in North Yorkshire for the funeral of Geoff Richardson, a deacon at Ingleton Evangelical Church who died suddenly and unexpectedly at the age of 47. As we walked along the street towards the parish church of St Mary we understood why this church building was being used instead of his home church. Ahead of us was a line of people obviously going to the funeral too. Arriving with more than 20 minutes to spare we found every seat already taken. We turned into a room immediately under the tower, but there were no vacant seats there either and we prepared to sit on some tables at the back when some younger people kindly vacated their seats for us. I suppose there were some 60 people sitting and standing in that room with the doors open into the nave. The service was moving, appropriate, both solemn and joyful, conducted by the pastor Jim Day. The main address was by the retired pastor, John Mollitt, who knew Geoff in his unconverted days, and saw the wonderful transformation which Christ brought about in his life and his growth in grace and Christian service. His thoughtful words, spoken clearly and with conviction, skilfully linked Geoff's life with four phrases from the writings of the apostle Paul: without Christ; in Christ; for Christ; and with Christ. The gospel was clearly and powerfully presented. Geoff himself was first brought to consider his need by the funeral of his grandmother. Who can tell what seeds were sown as his life and death were remembered yesterday?
My attention has been turned again to a verse which I have found to be important and helpful to me, Romans 14: 4: ‘Who are you to judge another’s servant? To his own master he stands or falls. Indeed, he will be made to stand, for God is able to make him stand.’ Early on in the pastorate I became conscious of other ministers who expected me to do this or that – or not to do this or that, and to join in with this or that – or not to join in with this or that. I felt a pressure, sometimes subtle, sometimes not so subtle. The same sort of pressure, of course, can be experienced by all Christians, from sources both within and without the local church. It is very valuable to have wise and trusted friends whose advice can be sought; and I believe we can learn from many others, both Christian and unbelievers. But in the last analysis we have one Master, Jesus Christ, and we stand or fall to him and to no other. This is part of the freedom of a Christian; we should value it highly.
Recently I came across several photos on the web of Valkyrie, one of the best climbs on gritstone, so here is a short sequence. Once you reach the top, the view is tremendous.
Here is another extract from John Carrick's, 'The Preaching of Jonathan Edwards'. Once again it seems to have great practical relevance to preaching and ministry today.
‘The Yale co-editors point to “a series of seven special meetings at which Edwards preached from July 1740 to August 1741 to specific age cohorts within his congregation: three sermons for children (aged one to fourteen), two for young people (fifteen to twenty-five), and one each for middle-aged people (twenty-six to fifty) and elderly (over fifty). Edwards saw it as his ministerial duty to preach to the specific needs both of his congregation as a whole and of individual groups within it… He knew that different groups among his congregation required special and specific lessons.” ‘There is an obvious connection between Edwards’ tendency to hold special meetings for different categories of hearers and his tendency to address special categories of hearers in his sermons. It is precisely because “different groups among his congregation required special and specific lessons” that he also frequently addressed different categories of hearers in his Applications. In some sermons the different categories are based upon age, gender, and position; in other sermons they are based upon spiritual condition. Again, in certain sermons there is a cross-fertilization of these two broad categories. The clear, tacit supposition in his mind in such categorization of his hearers is that every congregation is a mixed auditory that consists of different groups which occupy different positions and sustain different relationships. As such they were vulnerable to different temptations, susceptible to different sins, and characterized by different duties. They needed, therefore, to be addressed with different admonitions and exhortations. Edwards thus demonstrates here a theory of discriminating application which recognized and addressed these different spiritual needs.’
‘If I might select out of the armoury of God the best weapon for a Christian to use to spread his Master’s kingdom, next to faith and prayer, I would select holiness. No church ever lived long where holiness was at a discount; and no church, even when it had errors of doctrine, was altogether without blessing, while its adherents walked carefully before God.’
C. H. Spurgeon’s Sermons beyond Volume 63, p.497. From a sermon on ‘Let everyone that nameth the name of Christ depart from iniquity’; 2 Timothy 2:19.
In his book ‘The Preaching of Jonathan Edwards’, John Carrick quotes from a study by Rachel Wheeler of Edwards’ preaching to the Indians of Stockbridge. ‘In preaching to the Stockbridge Indians, the basic preaching of Calvinism had not changed, but the rhetoric, the style and the subjects of the sermons had. Edwards tailored his sermons to fit with what he saw as the particular needs of his congregation. At Stockbridge, he came to rely more heavily on metaphor and imagery. Drawing on the parables of the New Testament, Edwards preached of sowers of seed, of fishermen, of ground too dry for a seed to take, of trees fed by rivers that never ran dry, and of briars and thorns that impeded a traveler’s way… It is clear in his earlier sermons that Edwards understood the power of story and imagery. But in the Stockbridge sermons, parables and metaphors dominate, suggesting that he believed this method particularly adapted to an Indian audience.’ What sort of adaptation do we need if we are going to speak evangelistically to unchurched unbelievers today?
On Thursday May 12th Dr Kenneth Dix passed into the presence of his Saviour. The interment and Thanksgiving Service is to be held on the coming Monday, May 23rd. The following remarks are what I remember of him and I cannot be sure that my memory is accurate in every detail; I add this now rather than pepper what I say with ‘I believe’ or words to that effect. He was brought up in Ivinghoe, Bucks, in the shadow of the Chilterns and Ivinghoe Beacon. His father was deacon at the Strict Baptist Chapel in the village, and visiting preachers often spent the Lord’s Day in the Dix home. In spite of that he did not understand the proper meaning of ‘Strict and Particular’ until he became an adult. He was a great lover of classical music and J.S. Bach’s ‘St John Passion’ was a determining factor in his conversion. He had a rather whimsical sense of humour and he enjoyed telling me that just before his wedding he received a postcard from a pastor with the cryptic message: ‘Take courage, brother, and don’t be late’! His wife, Jane, was a proficient artist and when he began to give slide presentations of important figures of Christian history it was she who provided the art work. Sadly, she has been an invalid for some years.
He attended evening classes at LondonBibleCollege and received the Religious Knowledge Diploma in 1961. He greatly appreciated the lectures of Dr Ernest Kevan and still kept the notes he had taken, at least until a year or two ago. For some years he worked for the Trinitarian Bible Society. He had three pastorates, the last of 14 years at DunstableBaptistChurch. There were 12 members when he was called, but 2 left on his arrival. By the time he retired, by the grace of God membership was in the 60’s. I remember hearing his name quite often during his TBS days, but he seemed to drop off the map when he went to Dunstable. He gave himself to the work of the local church.
He was always interested in history and few others have such a knowledge of the Strict Baptists; he was involved in the Strict Baptist Historical Society right up to his death. However, he also read a great deal by secular historians so that he could place his Christian history in the wider ethos of the times. His PhD, gained in retirement, came from KeeleUniversity, though he started out with the intention of doing an MPhil. It was published as ‘Strict and Particular’ by the Baptist Historical Society. He was a quiet, gracious man of God and I thank the Lord for memory of him.
Born of missionary parents, after National Service in the RAF I trained at London Bible College. I was an assistant pastor at Spring Road Evangelical Church, Southampton, pastor at Bethel Evangelical Free Church, Hanley, Stoke-on-Trent, and Dunstable Baptist Church, prior to retiring in 2003.
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