Heroes of the Faith by New Life Publishing Co

W nerter ly

april – june 2010

April – June 2010

e a qu inspir to ou y

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heroes of the

faith

InsIde:

• George Jeffreys The apostolic evangelist who saw truly stunning miracles of healing

• Teddy Hodgson The Congo missionary who laid down his life

• Jonathan Edwards Sinners in the hands of an angry God • Prayer power When the gospel and black magic collide • Michael Brown Learning from the critics of revival PLUS Prayers worth praying • Controversy Corner • Time Travel

inspiring insights from men & women who proved God

april –june 2010

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april – june 2010

suBsCrIPTIOns sEE PAGE 35 fOr DETAILs

Inside this issue... 4 Contributing Editors

april – june 2010

april –june 2010

George Jeffreys

& masthead information

evangelist and apostle

leader as Martyn Lloyd-Jones to be Reckoned by such an eminent evangelical of this century, George and Stephen the most outstanding British evangelists to revival. Born in Maesteg, they came Jeffreys were products of the Welsh 20, 1904, when George was 15. Christ in Shiloh Chapel on November

5 WELCOME

 

Stephen, who he brothers were very different. Whereas George was quiworked as a miner, was robust and fiery, Co-op. His health was eter, looked frail and worked at the and speech impediweak, resulting in a facial paralysis Sunday morning he experienced ment. However, when at prayer one he was completely healed. such an inflow of the Holy Spirit that Myerscough, George first After initial training under Thomas after However, in 1913. began to work with Stephen in Wales Sunderland Convention, he preaching for Alexander Boddy at the with a group of men from was invited to Ireland where, together Band which he later Monaghan, he formed the Elim Evangelistic registered as the Elim Pentecostal Alliance. administrator, Jeffreys first A gifted evangelist and meticulous his attention to mainland planted churches in Ireland before turning period sustained a on embarked he Britain. Between 1925 and 1934 country had not seen since of evangelistic activity such as this went there were huge crowds, Moody and Sankey. Everywhere he converts. Without any real dozens of healings and thousands of only a handful of workers support from other churches, and with place to place establishing at the start of a campaign, he went from thriving new churches. been a helpless cripple had Munday Florence In Southampton, she was freed from all pain with a wasting disease. But after prayer inches! Florence went on to and her wasted leg grew four-and-a-half Thomas, who sold newspapastor an Elim church in Gosport. Glyn on his back which disappeared pers in Swansea, had a large hump after prayer. campaign was in BirPerhaps Jeffreys’ most phenomenal mingham where 10,000 converts were recorded with 1,000 baptised and over 1,000 healed. Among those converted were Olive Reeve (later pastor of Hockley) and Gerald Chamberlain (founder of the Pentecostal Child Care Association). Within six years there were eleven Elim churches in

from Editor Dave Littlewood

6 Learning from the critics of revival by Dr Michael Brown

Jeffreys’ most phenomenal campaign was in Birmingham where 10,000 converts were recorded with 1,000 baptised and over 1,000 healed. Within six years there were eleven Elim churches in Birmingham.

success in mainland Europe Birmingham. Jeffreys also enjoyed 14,000 converts between 1934 including Switzerland where he saw and 1936. about the campaigns was not Perhaps the most remarkable thing churches which grew from just the crowds or healings but the new established by 1928 rose to them. The 70 churches that had been The fruit of Jeffreys’ work almost 100 in 1930 and to 153 in 1933. proved to be lasting. a gifted evangelist’s It was therefore a real tragedy that such over church government. He final years were marred by disputes mind about the right form his appeared to be continually changing Elim Conference rejected of government and when, in 1939, the and formed the Bible-Pattern resigned he change, for demands his This not only caused grief and Church Fellowship in Nottingham. distracted Jeffreys from his division in the Elim fellowship but also planting. real ministry – in evangelism and church move a mistake, for History seems to have judged Jeffreys’ strength to strength from gone has whereas the Elim movement Jeffreys envisaged), the (albeit incorporating some of the changes fellowship. Bible-Pattern has remained a small in the 1950’s, none Although there were some more campaigns formerly achieved and we are remotely matched what Jeffreys had might have been made for the left wondering what further impact his full energies into what was, Kingdom had he been able to plough ministry this country evangelistic effective most the without doubt, and Whitefield. has known since the days of Wesley 72, loved and mourned by George Jeffreys died in 1962, aged ministry had changed. thousands of people whose lives his

Stephen Jeffreys, George’s bother

8 EvangElist and apostlE

Page 8

An in-depth look at the life and ministry of famed preacher George Jeffreys

May 2010 19 april––june april

May 2010 april ––june

11 hEALInGs – Truly staggering miracles of healing accompanied Jeffreys’ campaigns

14 nEWs 15 WOrDs TO LIvE By

flow on A beach mission is captured in full the the sands at Withernsea. Interestingly, held in group is advertising services being Doncaster, 65 miles away! Unfortunately, or we are unable to date this photograph to name several of those in it but, thanks contributors Cathy Cherrett in Nottingham we can and Valerie Fawbert in Plymouth Unknown; identify some of the group: (l-r) SecreUnknown; EJ Phillips, later General later tary of Elim; Unknown; Alfred Missen, of God; General Secretary of Assemblies John Wood later minister in Sunderland. as the Apparently the group was known ‘Evangelistic Band’, had some connecreferred tions with Northern Ireland and is Assemto in Alfred Missen’s book about blies of God, ‘The Sound of a Going’.

Quotes worth quoting

l Perhaps readers can shed more have light on this fascinating picture or in photographs that might be featured Write The Big Picture in future issues. to Heroes of the Faith, PO Box 777, Nottingham, NG11 6QA, Great Britain, or email editorial@newlife.co.uk

15 BIBLE CrOssWOrD 16 TIME TrAvEL we visit remarkable published accounts from yesteryear

18 thE Big picturE 20 Jonathan Edwards and his most famous sermon – sinners in the hands of an angry God

The Big Picture

Page 18 APRIL – JUNE 2010 21

20 APRIL –JUNE 2010

Sinners

G od in the hand of an angry

Controversy Corner feature

Christ, the depth of the meeting house as hrieks and cries rent the air throughout which can be judged by out, ‘What must I do to strong men clung to the pillars, crying his description: ‘The that several times the be saved?’ The commotion was so great sense I had of divine order could be restored. By the preacher had to stop speaking so that things would often of a with people crying to God to end of the meeting, the town was filled sudden as it were kindle were converted that night. save them. It is said that 500 people up a sweet burning in in 1741, at the The occasion was in Enfield, Massachusetts, my heart; an ardour of my Great Awakening’. The height of the revival known as ‘The soul, that I know not how the most famous sermon become probably has what of preacher to express.’ This experiential angry God’, was, however, no ever given, ‘Sinners in the hand of an sense of God’s presence and the to theatrical emotion to achieve were to remain with Edwards tub-thumping raconteur who looked movings of the Holy Spirit within him giant, a man of rare integrity made him amply qualified to effect. He was, instead, an intellectual throughout his life and ministry and years following his untimely marks of the Spirit and spiritual experience, who, in the analyse what he later called ‘The distinguishing theoloforemost the as regarded death at the age of 54, has become of God’ in revival. historian, Perry Miller, calls his parents, Jonathan gian of revival. The twentieth-century Having received his early tuition from yet to grace the American known as Yale College and philosopher-theologian greatest ‘the him departed for the Collegiate School (later after his death his writings at the age of thirteen. He scene,’ and more than two centuries today as Yale University) in New Haven literature. Hence today, stayed for an at the head of a class of ten and then are still regarded as classics of American 1720 in graduated is it the theology of revival, studies to prepare him for whenever arguments break out over additional two years, taking theological will be called upon to referee he was granted a Master of almost certain that Jonathan Edwards the ministry. In 1723, at the age of 18, appointment. the dispute. Arts degree and was open to a church philosopher, man-ofJonathan Edwards – revivalist, theologian, and devoted husband letters, pastor, missionary, college president towering figures of American and father – is regarded as one of the however, that in his day evangelicalism. It should be remembered, divine things of had I sense The he was also one of the most controversial. town of East Windwould often of a sudden as it were Born in October 1703, in the then frontier Jonathan was the only sor, to Rev Timothy and Esther Edwards, kindle up a sweet burning in my ten sisters grew to six feet in boy among eleven children. All of his refer to Timothy Edwards’ ‘sixty heart; an ardour of my soul, that height, causing the townspeople to feet of daughters’. I know not how to express. prodigious evidence of the As a boy, Jonathan Edwards showed through in his sermons and brilliant mind which was later to shine he produced a thesis entitled, writings. When only twelve years old of spiders, in which observations his on York, at a Presbyterian largely based ‘Of Insects,’ dwards’ first pastorate was in New sense. In fact, his observations from which he went he displayed a remarkably scientific church on Wall Street, for seven months, so accurate that they have far from his home in of flying (or ballooning) spiders were a position in Bolton, Connecticut, not to the scientific community. lived as he accepted a position been preserved and acknowledged in East Windsor. This again was short mind was the bein New Haven in May, 1724. But above all, the great concern of Jonathan’s as a tutor at Yale College, and arrived knowsimply not was been spurred on by Jonathing of God. From a boy Edwards’ obsession The move to New Haven may have him first hand. For young lady who lived there – ing about God, but knowing and experiencing an’s affection for a highly spiritual mere religious observances; than minister. Sarah appears more be to Haven had New a of Christianity him, Sarah Pierrepont, daughter of the heart responding as her suitor was, and after rather, he wanted an individual experience to have been as much in love with Christ one of One day when meditating on Jonathan and Sarah Edwards formed 1727 to the promptings of the Holy Spirit. in marriage their of into my soul… a sense Christian marriages. 1 Timothy 1:17 he records: ‘there came the most famous and successful of all sense, quite different from received the call to assist the glory of the Divine Being; a new Shortly before his marriage, Edwards I thought with myself how Stoddard at the pastorate of anything I ever experienced before… his grandfather, the famous Solomon happy I should be, if I might was by this time 84 years old excellent a being that was; and how Northampton, New England. Stoddard in heaven, and be as it were in New England, especially enjoy God, and be wrapped up to God and had exerted a tremendous influence and as it were singing over in which he taught swallowed up in him. I kept saying, in his advocacy of the ‘Half-Way Covenant’, and and went to prayer, to pray to members of the community could come these words of Scripture to myself; unregenerate that different in a manner quite they were not ‘scandalGod that I might enjoy him; and prayed participate in the Lord’s Supper provided sort of affection.’ of the scriptural position  from what I used to do; with a new ous’ in their way of life. This liberalising realisation of salvation in The young Jonathan had come to a

  E

the steps to the pulpit, the As the tall, angular preacher mounted a contemporary witness) ‘was attitude of the congregation (to quote themselves with common thoughtless and vain. They hardly conducted gave out his text – Deuteronomy decency.’ However, as the preacher – and began giving vivid time’ due in slide shall foot ‘Their 32:35: the ungodly and unrepentant, descriptions of the doom that awaited over the people. a tremendous sense of conviction swept

25 Ordination vs anointing in our

Page 20

26 Missionary Martyr APRIL – JUNE 2010 27

Teddy hodgson the Congo missionary who laid down his life time after time

32 The gifts of the spirit are supernatural explains harold horton

33 Prayers worth praying 34 What if.... he hadn’t prayed? The son that satan tried to destroy

26 APRIL –JUNE 2010

tyr Teddy Hodgson – Missionary Marmen’ ‘Every Christian is called to be an



Epistle, known and read of all

In the trench on his knees, Teddy said, probably ‘Lord by this time tomorrow there that’s won’t be any of us left alive. But if I what you want me to do, I’m willing. leave it to you.’



fighting of at the height of some of the fiercest n the front line trenches, deep in France, his men. He checked the arms and equipment of World War I, Sergeant Teddy Hodgson – at dawn. It day they would going ‘over the top’ had just received the order that the next terrible casualbatteries of heavy guns were inflicting was a chilling prospect – the German shells, tearing ‘flesh and bone’ to shreds. ties due to the shrapnel from their exploding had a young sergeant, but Teddy Hodgson It was a fearful responsibility for such rifle on – especially when learning to use his excelled among his batch of new recruits he was made a sergeant soon that shot’ ‘crack a such be to the firing range. He turned out instructor when still in his mid-teens. encourage among his men doing his utmost to In the trench, that fateful night, he moved sleep. prayer before trying to snatch some them. This done he gave himself to How he thanked God for his loving he was parents back home in Preston where born in 1898. He was christened ‘Edmund’ at St James’s Church but somehow, He everybody decided to call him ‘Teddy’! left school when he was only 13-years-old a local and got a job as a delivery boy with One baker who was a committed Christian. attend day his ‘baker-boss’ asked: ‘Do you do ‘And yes!’ course, ‘Of Sunday school?’ he had you love the Lord Jesus?’ He found thinkno answer to give and it started him in ing and soon afterwards he knelt down the bakery with his employer and received and life the Lord Jesus Christ into his heart with as Saviour. His life was changed and rapid the baker’s encouragement he made progress as a believer. Teddy was gifted with his hands and an opon reaching fourteen, he jumped at portunity to become an apprentice cabinet involvement His maker and wood-carver. with Thomas Myerscough’s Bible School in Preston followed and with it a growing commitment to Christ and his friendship

with fellow-student Jimmy Salter. Myerwas scough, an outstanding Bible teacher, which involved with the Pentecostal revival was spreading rapidly across the world. to Jimmy Salter was already committed to join William F P Burton in his venture in start a mission in the Belgian Congo he had 1915. So enthusiastic was Jimmy that he had inﬂuenced Teddy to the point where also made a future commitment to Congo. But the war with Germany had changed a trench everything. Here he was praying in Belgian in was in France while Jimmy as he Congo pioneering with Burton. But heart’ was praying a voice ‘deep within his me said: ‘What about your promise to serve the in Congo?’ He was ﬂabbergasted. But it voice came again, quiet but so insistent, God would not be denied. He knew it was to speaking to him, and he knew he had he said, answer. In the trench on his knees, ‘Lord by this time tomorrow there probably won’t be any of us left alive. But if that’s I leave what you want me to do, I’m willing. him it to you.’ A wonderful peace possessed

Page 26

Teddy Hodgson, Willie Burton and James Salter, three veteran missionaries who overcame the stupendous difficulties to take gospel to their beloved Congo

april –june 2010

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MARRIAGE MARRIAGE WAS SAVED MARRIAGE WAS SAVED FROM BRINK BAPTISM WAS SAVED FROM BRINK OF DISASTER HELPED ME FORMER TOUGH DEBT FROM COLLECTOR BRINK WHO’S NOW FREEING THAILAND’S SEX SLAVES – PAGE 4 OFGUYDISASTER WIN FIGHT FORMER TOUGH DEBT COLLE OF MIRACLE Jacko spoke OFGUYTELLS DISAS YOUNG MAN TER WITH FORMER TOUGH GUY DEVIL about God in YOUNG COLLECTO MAN DEBT COLLECTOR OCTOBER 2009

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FIGHTING FIT... Calum Gillies with his sister Megan. Inset, Calum during treatment

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New Year, New start, Give your neighbours a New Life FIGHTING FIT... Calum Gillies with his sister Megan. Inset, Calum during treatment

days about God in his last days

A nd rea, th rough h is spokestalked about God in his last days. man, said: “he did in our August issue, new Life not reject Jesus or revealed that gospel singer Andrea the prayer when we Crouch and sister sandra prayed prayed, and gladly Jacko, pictured below, A friEndfor a couple of of Michael Jackson’s joined in prayer. weeks before his death.confirmed has the pop star “there was no acA nd rea, th rough htalked about God in his constantly is spokeslast days. tual ‘sinners prayer’ man, said: “he did in our August issue, new Life however, but they not reject Jesus or revealed that gospel singer Andrea did talk and pray aboutthe Jesus and the prayer Crouch and sister when we anointing of the holy spirit.” prayed, and gladly Jacko, pictured sandra prayed for below, a couple And now, friend Jason joinedPfeiffer, in prayer. weeks before his of death. who works for Jacko’s dermatologist “there was no acA nd rea, dr Arnold Klein, has tual also‘sinners revealedprayer’ man, said: th rough h is spokes“he did the thriller superstarhowever, had a change but they not reject Jesus or of heart in his final days. did talk and pray about the prayer Jesus and the when we Pfei ffer sa id: “heanointing completely prayed, and gladly of the holy spirit.” changed in the final twoAnd weeks. hefriend Jason now, joined in prayer. Pfeiffer, was saying goodbyeswho the works week for be- Jacko’s dermatologist “there was no acfore passing. Everyone creeped drwas Arnold Klein, has tual also ‘sinners revealedprayer’ out by it. he was talking about God the thriller superstar however, had a change but they in the last few weeks.” of heart in his final days. did talk and pray about Jesus and the Pfei ffer sa id: “heanointing completely of the holy spirit.” changed in the final twoAnd now, weeks. hefriend Jason Pfeiffer, was saying goodbyes who the works week befor Jacko’s dermatologist fore passing. Everyonedrwas Arnold creeped Klein, has also revealed out by it. he was talking the about thriller God superstar had a change in the last few weeks.”of heart in his final days. Pfei ffer sa id: “he completely changed in the final A ChristiAn prayer group that was saying goodbyestwo weeks. he was launched after 9/11 is praying fore passing. Everyonethe week bewas creeped for those affected by the escalating out by it. he was talking about God swine flu outbreak. in the last few weeks.” the Christian Emergency net-

Prayer bid to halt swine flu Prayer bid to halt swine flu Prayer bid to halt swine flu

mymyfaith beat myfaith faithbeat be leukaemia leuk aemi a a at leukaemi

work (CEn) believes God is the only answer for the illness, has af- prayer group A which ChristiAn that fected a million people wasworldwide. launched after 9/11 is praying

CEn founder Mary Marr affected said: by the for those A 20-year-old given a “this escalating warrants an swine urgent to flucall outbreak. ten per cent chance of prayer and personal/church prepa- Emergency the Christian netsurvival after developing ration. the church iswork going to bebelieves the (CEn) God is the only Praying that answer A which for the an aggressive form of best at three things: ChristiAn illness, has af- prayer group will be spared, a cure will be people fected that wasworldwide. a million launched after leukaemia hasA made a many 9/11 is praying 20-year-old found, and thataGod becomes known Mary CEn founder for those given Marr affected said: by the escalating miraculous recovery. many through the crisis.” “this warrants an swine ten per centbychance flucall urgent outbreak. to of Church Calum Gillies believes God the Methodist encourprayerisand the Christian personal/church survival afteraging prepaEmergency netdeveloping healed him from the terrifying those housebound withchurch the iswor ration. the work (CEn) going to bebelieves the an3 aggressive God is the ● Continued on Page virusform to dial of in to best church services at three a answer things: for the Praying thatillness, which only on the internet. leukaemia has has afmany will be spared, fec fected a million a cure Amade a found, will be people worldwide. 20-year-old given and thataGod becomes CEn founder miraculous recovery. known Mary Marr ten per centby chance many through the “this warrants an urgent said: crisis.” Calum Gillies believes of pprayer God survival call to the Methodist Church after developing isand encourpersonal/church healed him from the terrifying prepaaging those housebound rati ration. the an3 aggressive withchurch ● Continued on Page the is going to be the virus form best to dial of in to b at services church three things: leukaemia has on themade many will be spared, Praying that internet. a cure miraculous recovery. a found,w and that God becomes will be Calum Gillies healed him from believes God ● Continued on the terrifying Page 3

by many thro through the crisis.” known the Methodist Church agi aging those houseboundis encourwith the viru virus to dial in to church services on the iinternet.

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dave allen

des cartwright

Mathew clark

former lecturer and Dean of Mattersey hall, Dave has three degrees, including a Ph.D, from London university.

Official historian for Elim and founding archivist at the Donald Gee Centre and author of a number of books.

dave garrard

william Kay

rt Kendall

A missionary for 23 years in Zaire, Dave holds three degrees in theology, including a PhD from Aberdeen.

An AoG minister for about 25 years, William is Professor of Theology at Glyndwr university, near Wrexham.

Well known minister for 25 years at Westminster Chapel, now based in florida, and author of more than 40 books.

Barry Killick

John lancaster

steve uppal

An Elim Minister for over 30 years and currently serves on the Elim’s national Leadership Team.

John is author of three books and lectured on systematic theology for 25 years at Elim’s Bible College.

An AoG minister who leads All nations Christian Centre in Wolverhampton. he is married with four children.

Originally from Durban, south Africa, Mathew is Director of Postgraduate studies at regents Theological College.

Published by New Life Publishing PO Box 777, Nottingham, NG11 6ZZ England Tel: 0115 824 0777 Email: editor@newlife.co.uk or for sales, orders@newlife.co.uk www.newlifepublishing.co.uk/hotf All content is copyright and must not be reproduced without prior written permission. Printed by Buxton Press, Palace Road, Buxton, Derbyshire, SK17 6AE The acceptance of advertising does not indicate editorial endorsement, and articles published do not necessarily reflect the official position of New Life Publishing Co. Submitted articles and letters are subject to editing. By sending articles you accept this to be the case. Heroes of the Faith church representatives: please advise any alterations to orders before 10th of the month previous to the next issue. Back copies: Previous issues are available while stocks last, at cover price plus £1.00 handling charge, including p&p, per order.

april – june 2010

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WELCOME history is about people who made a difference – both good and bad. Those who did well for the world we call heroes. Those who did harm we call villains. It’s interesting that Churchill and hitler were remarkably similar in their romantic visions of how they could make history, but history has owned one – with all his faults and failings – as a great hero of the people, while the other is rightly regarded as an unspeakable villain. The study of history is vital as it has so many lessons to teach us for living in the present. for example the history of the world would surely have been different if people had listened to Churchill rather than neville Chamberlain. The Bible itself is history; the history of God’s dealings with mankind. It paints its heroes ‘warts and all’, telling us stories of Jacob cheating his brother, David committing adultery and Peter denying his Lord. We must seek to look at church history in a similar light, presenting ‘heroes of the faith’ in their fallibility as well as their might. hence we can consider whether that mighty man, George Jeffreys, was right to leave a thriving Elim Movement to form another denomination; or question whether theologian and revivalist Jonathan Edwards was not somewhat tactless in his handling of a moral problem among his young people that ultimately led to his removal from northampton. And was that great missionary, Teddy hodgson, being just a little too brave in his last fatal errand of mercy? Is it right for us to ask these questions? Of course the answer must be ‘yes’, as we are then using the same methodology as the Bible itself. however, as BBC journalist and presenter, Andrew Marr, says in his latest magnum opus, The Making of Modern Britain, ‘We have to have steady fingers and humility in trying to reach back to touch the past.’ It is all too easy to judge the people of the past by the lessons that history has given us. What we must realise, of course, is that the insight we have today has often been gained by the very experiences – both positive and negative – our forefathers went through, together with their successes and failures. The people presented in this issue of heroes of the faith were all, in their different ways, pioneers. They forged a new path in areas like church planting, cross-cultural missions, signs and wonders, revival and social concern, dealing with issues that had often lain dormant for generations. They, like us, were fallible human beings, but in their various ways they made a major difference to the annals of history. As they journeyed through life they forged a way for others to follow. so it’s an encouragement for us to see how God used them, because the same God can also use us today. dave littlewood, Editor l In our efforts to bring you the very best articles each issue, we have been unable to include the advertised piece on Phoebe Palmer due to lack of space. We hope to include Phoebe next issue.

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april –june 2010

Learning from the Have you ever heard of Rev John Kirkby? How about Bishop Lavington? They don’t ring a bell? What about Rev Alexander Garden? Never heard of him either? Well, maybe you’re just weak in church history. I’m sure you’ll do better with your knowledge of the Word. Let’s take a couple of important biblical figures like Shaphat son of Hori and Igal son of Joseph. Can you place them for me? No? It looks like we’ll have to make the test a little easier!

ave you ever heard of John Wesley or George Whitefield? You bet! How about Joshua son of Nun and Caleb son of Jephunneh? Are their names familiar? Of course they are! Wesley and Whitefield were two of the prominent leaders of the great eighteenth century awakenings in England and America, and Joshua and Caleb were the Israelite elders who believed God’s promises and led their people into the Promised Land. Who then were Kirkby, Lavington and Garden? They were some of the ministers who hotly opposed and maligned Wesley and Whitefield. And who were Shaphat and Igal? They were two of the ten Israelite spies who did not believe God’s promises and died in the wilderness along with their unbelieving countrymen. Yes, we remember the names of those who stood tall for the purposes of God in their generations, while the names of those who stood in the way have long since been forgotten. Let me give you some perspective on this. In his illuminating work on the life of John Wesley, J Wesley Bready contrasts the harsh judgements of Wesley’s eighteenth century opponents with the retrospective judgements of later historians. Writing in 1750, 12 years after Wesley’s famous conversion, Rev John Kirkby described ‘the horrid blasphemies and impieties taught by those diabolical seducers called Methodists.’ He continued: ‘They pray in the language of a saint to Beelzebub himself,’ and ‘their religion could be forged nowhere but in the bottomless pit.’ And how did he speak of Wesley himself, one of the saintliest men ever to grace the Church? Kirkby called him ‘that emissary of Satan,’ whose religion is ‘as opposite to Christianity as heaven is to hell’ and ‘whose damnation will be just.’

By Dr Michael L Brown Bready notes that by 1740, just a few years into the ministries of Whitefield and John and Charles Wesley, ‘more than one hundred anti-revival publications had poured from the press. By the close of the century, their number was legion,’ with some works calling the Methodists ‘fortune tellers’ and ‘conjurers,’ and another author suggesting that legislation be passed to ‘cut out the tongues’ of field preachers. Such was the savage attack endured by

 One author suggested that legislation be passed to ‘cut out the tongues’ of field preachers...

the leaders of the great Methodist revival. The verdict of history has been radically different. The prominent French historian, Professor Elie Halévy, claimed that ‘it would be difficult to overestimate the part played by the Wesleyan revival’ in transforming England, actually calling it ‘the moral cement’ of the society and stating that the revival explained ‘the miracle of modern England.’ In 1928, Archbishop Davidson observed that it was ‘not too much to say that Wesley practically changed the outlook and even the character of the English nation,’ while in 1922, British Prime Minister Lloyd George said that the Wesleyan movement was responsible for ‘a complete

revolution effected in the whole country’ of Wales, and that it was impossible to explain nineteenth century England without first explaining Wesley. And this was the man who was sometimes pelted with rocks and faeces when he preached! How can it be that ‘Christian’ leaders and intellectuals could come to such totally different conclusions about the very same spiritual movement? Certainly, there were numerous factors involved, and there is no pat answer that can be given. One underlying issue may have been that of pride and competition. When God is moving mightily through someone other than you, it is easy to begin to criticise and attack. This is envy, plain and simple, and it can be found even among established, mature leaders, especially when the Spirit is working through younger, previously unknown vessels. In fact, revival is often needed because the older leaders have become ‘established’ and have lost a fresh touch from the Lord. Revival will bring such things to the surface in a hurry. Then there is the factor of excesses in revival, something that can never be

april – june 2010

he critics of revival

John Wesley preached in the open air from the grave of Samuel Wesley when he was refused entry to his father’s church in Epworth. Inset Samuel Wesley’s grave.

completely avoided, since revival, like everything else sent by God into this world, comes through imperfect human vessels. And because of the intensity and emotion of revival, the abuses and excesses can often be loud and extreme. This gives the opponents of revival something to talk about, providing fuel for their anti-revival fire, allowing them to reject in entirety a genuine work of the spirit. They fail to see the good forest because of a few bad trees. And this leads to a simple but profound observation made by Edwin Gaustad, a leading Church historian. Discussing the differences between Jonathan Edwards, the theologian of the Great Awakening, and Charles Chauncy, the chief critic of the Awakening, Gaustad observed that both ‘were concerned with separating the wheat from the chaff,’ and the sincerity of these two men was unquestioned. The deep rift between them was due to the fact that ‘the attention of one [Edwards] was fixed on the wheat, the other [Chauncy] on the chaff’. And that is exactly what revival critics have done through the ages, right to this very day.

Professor Conrad Cherry observed that ‘Chauncy meticulously assayed and reported the abundant improprieties of the revival, and abundant improprieties there were: ministers abandoning their own folds for an itinerant ministry, screamings and writhings by the congregations, persons’ neglecting their daily vocations to attend to things religious – Chauncy’s list was endless.’ (note that Chauncy’s list is strangely reminiscent of the writings of some of today’s ‘defenders of the faith’ who zealously and carefully note every revival ‘abuse’ and excess.) yet this is precisely where Chauncy made his fatal mistake, since, as Cherry notes, ‘These things in his judgement constituted the very nature of the revival itself; the Awakening [according to Chauncy] was not a work of God’s spirit but a despicable instance of wanton emotionalism’. sadly, this very same error is being repeated by critics today, and rather than helping to protect the Church from errors and extremes, these critics instead are turning the hungry and thirsty away from the spirit’s life-giving streams. now, this is not to say that Jonathan

Edwards was uninterested in guarding against abuses and correcting excesses. Cherry is careful to point out that it was Edwards ‘who argued that more discriminating discernment was called for.’ But the fundamental approach of Chauncy and Edwards was very different, since Edwards emphasised that ‘the Awakening should be judged not in terms of its excesses and errors alone but also in terms of the nature of a true work of God which may appear even in the midst of excesses.’ And that is what Chauncy totally missed. for him, there was no revival taking place at all; it was a sham, a counterfeit, a fraud. What is so fascinating for us, as we look back at the eighteenth century awakenings from our vantage point at the end of the twentieth century, is that Chauncy, who was so influential in his day, is today only a historical curiosity, while men like Edwards, Wesley, and Whitefield are regarded with the utmost respect as some of the real heroes of the faith. Therefore it behoves us to learn the lessons of history well, lest we be remembered (or forgotten!) along with the likes of Chauncy, Kirkby, Lavington, Garden, or shaphat and Igal. Today, history is repeating itself: there is a glorious but imperfect outpouring of the spirit, millions of people are being impacted and changed, and the critics are rejecting it saying, ‘This is not from above but from below.’ The question for you, dear reader, is this: on the day that history pronounces a final verdict on this generation, how will you fare? Will you be marked out as a critic of revival or a co-worker in revival? Choose your path today, but do it carefully, having learned the lessons of yesterday well. Wesley, Whitefield and Edwards left behind an awesome legacy. Their opponents lost the opportunity of a lifetime. Whatever you do, don’t follow in their footsteps.

Taken from ‘Let no man deceive you’ by Dr Michael L Brown (PhD, New York University). Dr Brown is founder of ICN ministries and is a Messianic Jewish apologist. He was President of the Brownsville Revival School of Ministry during the revival outpouring at Brownsville, Pensacola, in the 1990s.

april –june 2010

George Jeffreys evangelist and apostle

Reckoned by such an eminent evangelical leader as Martyn Lloyd-Jones to be the most outstanding British evangelists of this century, George and Stephen Jeffreys were products of the Welsh revival. Born in Maesteg, they came to Christ in Shiloh Chapel on November 20, 1904, when George was 15.

he brothers were very different. Whereas Stephen, who worked as a miner, was robust and fiery, George was quieter, looked frail and worked at the Co-op. His health was weak, resulting in a facial paralysis and speech impediment. However, when at prayer one Sunday morning he experienced such an inflow of the Holy Spirit that he was completely healed. After initial training under Thomas Myerscough, George first began to work with Stephen in Wales in 1913. However, after preaching for Alexander Boddy at the Sunderland Convention, he was invited to Ireland where, together with a group of men from Monaghan, he formed the Elim Evangelistic Band which he later registered as the Elim Pentecostal Alliance. A gifted evangelist and meticulous administrator, Jeffreys first planted churches in Ireland before turning his attention to mainland Britain. Between 1925 and 1934 he embarked on a sustained period of evangelistic activity such as this country had not seen since Moody and Sankey. Everywhere he went there were huge crowds, dozens of healings and thousands of converts. Without any real support from other churches, and with only a handful of workers at the start of a campaign, he went from place to place establishing thriving new churches. In Southampton, Florence Munday had been a helpless cripple with a wasting disease. But after prayer she was freed from all pain and her wasted leg grew four-and-a-half inches! Florence went on to pastor an Elim church in Gosport. Glyn Thomas, who sold newspapers in Swansea, had a large hump on his back which disappeared after prayer. Perhaps Jeffreys’ most phenomenal campaign was in Birmingham where 10,000 converts were recorded with 1,000 baptised and over 1,000 healed. Among those converted were Olive Reeve (later pastor of Hockley) and Gerald Chamberlain (founder of the Pentecostal Child Care Association). Within six years there were eleven Elim churches in Stephen Jeffreys, George’s bother

  Jeffreys’ most phenomenal campaign was in Birmingham where 10,000 converts were recorded with 1,000 baptised and over 1,000 healed. Within six years there were eleven Elim churches in Birmingham.

Birmingham. Jeffreys also enjoyed success in mainland Europe including Switzerland where he saw 14,000 converts between 1934 and 1936. Perhaps the most remarkable thing about the campaigns was not just the crowds or healings but the new churches which grew from them. The 70 churches that had been established by 1928 rose to almost 100 in 1930 and to 153 in 1933. The fruit of Jeffreys’ work proved to be lasting. It was therefore a real tragedy that such a gifted evangelist’s final years were marred by disputes over church government. He appeared to be continually changing his mind about the right form of government and when, in 1939, the Elim Conference rejected his demands for change, he resigned and formed the Bible-Pattern Church Fellowship in Nottingham. This not only caused grief and division in the Elim fellowship but also distracted Jeffreys from his real ministry – in evangelism and church planting. History seems to have judged Jeffreys’ move a mistake, for whereas the Elim movement has gone from strength to strength (albeit incorporating some of the changes Jeffreys envisaged), the Bible-Pattern has remained a small fellowship. Although there were some more campaigns in the 1950’s, none remotely matched what Jeffreys had formerly achieved and we are left wondering what further impact might have been made for the Kingdom had he been able to plough his full energies into what was, without doubt, the most effective evangelistic ministry this country has known since the days of Wesley and Whitefield. George Jeffreys died in 1962, aged 72, loved and mourned by thousands of people whose lives his ministry had changed.

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The Jeffreys brothers were just two of the many converts of the great revival that swept Wales in 1904 who went on to become leaders in the fledgling Pentecostal movement. In this unique testimony, the late Pastor Price Davies – himself a product of that great move of God – tells how the Jeffreys took the step of obedience to the command of Jesus be baptised.

Jeffreys baptised D

uring Easter 1911 my brother, D J Davies, was holding a convention in Treorchy, where Christians from many valleys had gathered. I was one of those ministering and a good number of believers decided to be baptised in water. So a baptismal service was arranged on the side of the mountain at Ynyshir. It was an unforgettable day and joy abounded as the Lord was abundantly glorified through the obedience of his people. Everyone went home wonderfully blessed! In the week that followed, I received a letter from brothers Stephen and George Jeffreys, asking me if I would come over to Maesteg to baptise them in water. So I wrote back to say that on my first day off Looking ahead: a young George Jeffreys, who went on to found the Elim Pentecostal Movement

Below: All Saints Parish Hall in Sunderland. Today the building is home to an Elim congregation

at the Standard Colliery, Ynyshir, where I was working, I would be delighted to oblige. Two weeks later there was a railway strike, which meant that there was no work at the pit and therefore no need for coal wagons. So on the Saturday, three of us – my wife, Annie, my brother-in-law, Johnny Griffiths (who was living with us at that time), and I – started out from Aberrhondda for Maesteg. There were no trains or buses, so we caught an electric tram from Porth to Treherbert and then walked… and walked, walked and walked! We walked from Treherbert to Blaenrhondda, then on to Blaencwm, through a railway tunnel to Blaengwynfi, to Cymmer Glyncorrwg, and on to Caerau Maesteg – arriving at Stephen Jeffreys’ home at about eight-o’clock that night. We were weary and worn but

glad to be with them. Later, after a delicious meal of salmon and lettuce (Annie always remembered it!) and a blessed time of fellowship, we went to bed for a well earned rest. Perhaps some readers who know the distance we walked will realise how won-

  That week I received a letter from George Jeffreys, asking would I please come over and baptise him?

derful our journey was, especially as just a few years previously Annie lay confined to her bed, supposedly beyond hope of ever walking anywhere. Sunday dawned, and after breakfast and a time of prayer we set off for a spot called Cwmdu. There, Stephen Jeffreys – who eventually became a well-known evangelist, revivalist and pioneer father of Assemblies of God – was baptised with his son, twelve-year-old Eddie, under the open sky. The entire congregation of witnesses comprised Annie and Johnny, which was two more than Phillip had when he baptized the Ethiopian eunuch in the desert (Acts 8). George Jeffreys, meanwhile, had decided

11 april – june 2010

Truly staggering miracles of healing

The power of a Jeffreys’ meeting was legendary. But what was it like to be there? Looking back at the age of 90, Pentecostal veteran Amos Pike recalled some of his recollections of a remarkable evangelistic and healing campaign led by Elim pioneer George Jeffreys.

A Packed congregations marked the campaigns by the Jeffreys. Here George and Stephen are on the pulpit for the Elim London Convention held in the Surrey Tabernacle in 1925. not to be baptised that morning for some reason best known to himself. We enjoyed blessed fellowship in Maesteg that day, and then on the Monday we tramped all the way back to Treherbert and retraced our steps home. But soon we were to return to Maesteg because that week I received a letter from George Jeffreys, saying he was very sorry that he had not been baptised along with his brother and nephew. Would I please come over and baptise him? I replied that I would return at the first opportunity. A few weeks later there was a dockers’ strike, and again there were no wagons for the colliery. But this time we could take a train to Maesteg! George did not attend the Sunday morning service but he was there for the evening meeting. So we closed it early and walked down through Bridgend Road to the river, where George was also baptised beneath the open sky. Eventually, like his brother Stephen, he too became well known. George, who became a revivalist with a wonderful ministry that included miraculous healing, became the founding father of the Elim Pentecostal Movement.

t Easter in 1932 the Elim church in Exeter had two weeks of revival meetings led by George Jeffreys. There was only a pianist available for the worship so the hosting minister, Pastor South, asked me to supplement the music with my violin at all the meetings. God’s blessing was great and wonderful throughout the event – with miracles at every meeting. On the Tuesday evening the pianist asked me to play the choruses while she went up for healing, because her left leg was locked from the hip to the toes. She and a brother called Gordon Snell were the first to be prayed for as a total of 64 people who needed healing came forward. George Jeffreys asked everybody to pray while he prayed for the sick or disabled two at a time. Gordon Snell stuttered and was almost totally deaf. “Lord Jesus, just now!” cried Pastor Jeffreys. Suddenly, both the stuttering and deafness were healed instanta-

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A middle-aged man who was bent double came forward and, as he was prayed for, it sounded as if every bone in his body was cracking. But suddenly he stood up straight! He was crying with delight.

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neously. “Hallelujah!” Gordon shouted. There was also a loud ‘bang’ and the pianist started stamping with her left leg. Then she walked back to the piano and started playing it again with renewed passion – and two good legs. Further into the meeting, a middle-aged

Brimingham campaign In Birmingham George Jeffreys had his longest and most successful series of meetings in Britain. There were only a handful at the first meeting but George was able to write that within five days the church was full and conversions numbering 43 at one meeting and 89 at another were reported. Queues soon began to form as people waited for the meetings to start. After a month, the Revival Party hired the Town Hall for four days. Even this was not large enough to contain the growing crowds. The next move was made to another part of the city where they hired the Skating Rink in Walford Road, Sparkbrook. It was the largest in Europe at that time, holding some 8,000 people. Even this was filled and, as the numbers continued to grow, they sought for a larger hall. The only building with any greater space was the massive Bingley Hall in Broad Street. This had been used for services by DL Moody and Ira Sankey in 1875. On this earlier occasions there had been massive support from a large number of churches. George Jeffreys had no such support. The hall was capable, in those days, before more stringent fire regulations came into force, of providing accommodation for up to 15,000 people. George Jeffreys and his Revival Party filled it to bursting with a particularly large crowd as they celebrated the Day of Pentecost at Whitsun.

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april –june 2010

man who was bent double and not able to straighten himself came forward and, as he was prayed for, it sounded as if every bone in his body was cracking. But suddenly he stood up straight! And then he was told to walk to the back of the church and then return to the front. He was crying with delight. All 64 people were prayed for and afterwards they praised God for their healing, and then we sang another chorus before listening to a l5-minute sermon. I had been asked to lead the choruses that night and, after we had sung three, we sang ‘I love Jesus, Hallelujah!’. Immediately afterwards, Pastor George got up to speak and asked everyone who had sung those lyrics for the first time to sing again. Then he prayed and invited anyone who was unsaved to come forward and commit his or her life to Christ. All together, 52 people responded to his appeal. On the Wednesday night of the crusade, there were almost the same number people who wanted to be prayed for. “Lord Jesus, just now!” George prayed again and again. As he got to the middle of the line, Pastor South told him that there was a mother and her nine-year-old daughter who had been born with no eyes at the meeting. This woman had to take her daughter to the hospital every four weeks, so that the empty sockets – that may have become infected easily – could be cleaned. So, once again, everybody was asked to pray. Then a hush fell over the congregation and God’s presence could be sensed strongly. “Lord Jesus, give this little girl her eyes, just now!” prayed Pastor Jeffreys. I was on the platform just a few feet to the left of him and, as he said, “Just now!” her eyelids flicked open. Suddenly, this girl who had been born with no eyes was looking at us – with two beautiful, big, blue eyes! Her mother, overwhelmed by joy, jumped Wall to wall people as huge crowds packed in to hear the evangelist and his clear-cut gospel message and also to receive prayer for healing.

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“Lord Jesus, give this little girl her eyes, just now!” prayed Pastor Jeffreys. I was on the platform just a few feet to the left of him and, as he said, “Just now!” her eyelids flicked open. Suddenly, this girl who had been born with no eyes was looking at us – with two beautiful, big, blue eyes!

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up and hugged and kissed her daughter. Many were healed after that, some getting saved then and there – even before they were invited to do so. A 15-minute sermon followed these remarkable events and then an appeal for people to give their lives to Jesus was made and still more got saved. Finally, the last chorus was sung and the meeting was closed in prayer. As people started filing out the doors two of us stood at the entrance and shook their hands. When the mother and her little girl reached us, I caught hold of both the girl’s hands and kissed her forehead. The mother, meanwhile, was wondering what the hospital staff would say when she and her daughter made the monthly visit there the next morning. I told her we would all be praying for them both. They were in the hospital waiting room at 10.00 a.m. when the girl told her mother that she wanted to see the doctor on her own. So when the nursing sister called out her name, off she went – on her own. ‘Where’s your sister?’ the nurse asked. I haven’t got a sister,’ the little girl replied.

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Passing on the mantle Mobile adverts raise the profile of the Jeffreys revival and healing campaigns. The nurse was puzzled. ‘Where’s your mother?’ she continued. ‘I told her to stay in the waiting room.’ suddenly, the nurse felt unable to handle the situation. ‘I’ll call the doctor,’ was all she could say. As the doctor came through the door, he asked the girl, ‘Where did you get those two lovely blue eyes from?’ ‘Jesus gave them to me last night when I was prayed for,’ she replied. ‘Sister, come here! See that white mark there and on the other side too? you were with me when I operated to see if there were eyes behind the sockets. Ask the mother to come in please.’ ‘Where did all this happen?’ the doctor enquired. ‘At the Elim church,’ the mother replied. ‘Please ask them to reserve two rows for the hospital staff who will be there tonight!’ he replied excitedly. so we reserved four rows – just to make sure that they all got a seat. Many more people came and three rows all had hospital folk, and then 96-plus others came in late. On the Thursday evening, another notable miracle happened. A lady came to the meeting in a four-wheeled bed. ‘how long-have you been bedridden?’ the preacher asked. ‘sixteen years.’ she replied. ‘And, four years before that, gradually getting worse every day.’ ‘Sister, in the name of the Lord Jesus, sit up now!’ said Pastor Jeffreys. The woman responded by sitting up, flinging off the coverings and, putting two feet on the floor, stood up. ‘now, sister, push your bed to the back and come to me.’ The entire hospital staff who had come to the meeting stood and looked on in utter amazement. They all knew her. I went to the door after the meeting and, just as the healed woman’s husband put his hands on the wheeled bed, his wife came up to him. she was walking perfectly. “You take the bus,” said the husband, “and I’ll push the bed home [four miles away].” “No you won’t,” the wife replied determinedly. “You pushed me here, I’ll push it home.” so she did exactly that – and more. The next day she walked all four miles back to the friday night’s meeting. The meetings continued for another week after that, with many more people testifying to God’s mighty healings. I often wish that I had had a tape recorder, so that I could have recorded everything H that happened in those weeks.

It was almost 50 years ago when a young reinhard Bonnke supernaturally stumbled upon Elim founder George Jeffreys, receiving prayer and seeing his life changed forever. he had left Bible College in Wales and was on his way back to his native Germany via London when, with some hours to wait for his connection, he came upon a wooden fence with a placard advertising the World revival Crusade, the organisation launched by George Jeffreys. recognising the name from revival books he had studied, reinhard eagerly ventured to the door to ring the bell. The housekeeper who answered the door initially turned him away, but a deep Welsh voice boomed from inside the house, ‘Let him in’. Moments later, a dazed reinhard was being prayed for by the aged George Jeffreys, receiving an impartation of the holy spirit and having a life-changing encounter with God. Just four weeks later, reinhard learned Jeffreys had died, and knew that God had arranged this chance meeting. Many years later, it’s obvious reinhard Bonnke has run with the call of God, faithfully preaching the Gospel since that day, clothed with the mantle of the miraculous that his great Welsh predecessor laid on him.

Another packed auditorium, this time the meetings took over the local skating rink

april –june 2010

NEWS

World’s oldest church found in prison!

Wesleys still draw crowds A Lincolnshire tourist attraction – the birthplace of John and Charles Wesley – has scooped an award. Epworth’s Old rectory, built in 1709, has been awarded an accreditation certificate by the MLA (Museums, Libraries and Archives). The site still attracts thousands of visitors from around the world each year. Plans are in hand to restore the Old rectory to how it would have looked in 1716. Many rooms of the elegant Grade I listed building will be returned to how they would have been when the Wesley family lived there with period furniture, furnishings and artefacts. Meanwhile, one of the exhibits at the museum is set to feature in a broadcast on regional radio. BBC’s radio 4 – in collaboration with The British Museum – is currently running a series of programmes called A history of the World in 100 Objects. In addition each BBC radio region is broadcasting a similar mini-series of its own showcasing ten items. An item from the Old rectory, a portrait of John Wesley in tiny letters telling the story of his life, has been selected as one of the objects from the humber region. The Old rectory is the only independent museum in the region to have an object included in the series.

The reputed remains of the oldest church ever discovered are set to go on show to the public for the first time. unearthed four years ago, the remains were found when extensions were planned to a prison in Megiddo, Israel. Because the area is known for its rich archaeological finds, the Antiquities Authority required that a salvage dig be carried out ahead of building work. The dig, which some of the prisoners helped with, led to several finds. At the edge of the site, a magnificent mosaic floor was found featuring important inscriptions, including a reference to ‘God Jesus Christ’, along with the foundation of a building from the 3rd or 4th century AD. The ancient finds on the site have led to an agreement in principle involving the prison service, the Megiddo regional Council and the Antiquities Authority for the relocation of the detention facility to a site a short distance away so that the archaeological site can be opened to the public. Two mosaics inside the church – one covered with fish, an ancient Christian symbol that predated the widespread use of the cross symbol – tell the story of a roman officer and a woman named Aketous who donated money to build the church in the

name of the God, Jesus Christ. This inscription was made (or commissioned) by a woman named Aketous. she has ‘offered a table’, it says, ‘as a remembrance, to (the) God Jesus Christ’. It is pretty likely that the table was in use as the place where the ritual Last supper (or Eucharist) took place. ‘What’s clear today is that it’s the oldest archaeological remains of a church in Israel, maybe even in the entire region. Whether in the entire world, it’s still too early to say,’ said yotam Tepper, the excavation’s head archaeologist. According to hanan Erez, head of the regional Council, a tourism complex is to be built, the central focus of which will be the ancient house of worship.

Inmates clean part of the mosaic

AW Tozer box set released Publishers Authentic Media have re-released ten of AW Tozer’s classic writings. Each book has been given a new lease of life with a striking new cover design, and all ten are available in a handsome box set. The repackaged box set includes The Pursuit of God, The root of the righteous, That Incredible Christian, The Knowledge of the holy, Man: The Dwelling Place of God, God Tells the Man Who Cares, Whatever happened to Worship?, The set of the Sail, This World: Playground or Battleground?, and I Talk Back to the Devil! AW Tozer, renowned for his perceptive criticism of 20th Century evangelicalism, is a fiery writer, whose comments are as valuable to modern readers as they were to his contemporaries and this box set is a valuable addition to any Christian’s library. Costing just £35 this box set is one deal that you can’t afford to miss!

Donald Gee speaks to another generation The third annual Donald Gee lecture took place at Mattersey hall Bible College last september 2009. This annual lecture was ‘a challenge from Donald Gee’. The lecture was hosted by Mattersey’s graduate school and delivered by Dr Peter hocken. The theme was ‘how to be faithful to the outpouring of the

holy spirit in Pentecost.’ In the lecture Dr hocken (pictured right) took up some key themes from the teachings and writings of Donald Gee to examine their implications for the pentecostal movement today and its place in world Christianity. The lecture paid particular attention to

Donald Gee’s understanding of the pentecostal movement as revival, his openness to the work of the holy spirit in the emerging charismatic movement and his emphasis on the role of the mind as well as the role of the spirit.

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words to live by  The American evangelist, Dr Lester Sumrall, told how he met Victor Plymire, a former Christian and Missionary Alliance missionary, in Hong Kong during the mid-1930s. He told Sumrall how the Lord led him into the Holy Spirit experience. Sumrall says: ‘The Lord spoke to him and said, “Leave your family here and go to Los Angeles.” He asked, “What for?” but the Lord did not tell him. He left his family on the mission field and went to Azuza St in Los Angeles where he received the baptism in the Spirit. As a result his denomination cut off his support.

‘Plymire then became a faith missionary to Tibet where he took the power of God to thousands of people in the Himalayas. He, his wife and children rode mules over those mountains because they had no other way to travel. They went from village to village and preached the power of God.’ Sumrall adds: ‘He is typical of the early pioneers who moved forward with the Holy Spirit. To be like them it is necessary to know what God is doing in every new move of the Spirit. Many good Christians have rejected God’s new moves and have missed his blessings.’

Bible crossword  

Victor & Grace Plymire

 It is a common temptation of Satan to make us give up the reading of the Word and prayer when our enjoyment is gone; as if it were of no use to read the Scriptures when we do not enjoy them, and as if it were no use to pray when we have no spirit of prayer. George Muller  Do all the good you can, by all the means you can, in all the ways you can, in all the places you can, at all the times you can, to all the people you can, as long as ever you can. John Wesley, founder of Methodism  Never compare this Book with other books. This Book is from heaven. It does not contain the Word of God; it is the Word of God. It is supernatural in origin, eternal in duration and value, infinite in scope and divine in authorship. Read it through! Pray it in! Write it down. Smith Wigglesworth  If the Lord be with us, we have no cause of fear. His eye is upon us, his arm over us, his ear open to our prayer – his grace sufficient, his promises are unchangeable. John Newton  Resolution one: I will live for God. Resolution two: if no one else does, I still will. Jonathan Edwards  I know God will not give me anything I can’t handle. I just wish that he didn’t trust me so much. Mother Teresa

 ACROSS 1 wherewith the ___ number of them is to be redeemed (Num 3:48) KJV  4 How ___ is the candle of the wicked put  (Job 21:17) KJV out! 7 Give everyone what you ___ (Rom 13:7) 10  Then he gave a ___ of bread, a cake of dates and a cake (2 Sam 6:19)  Men will go there with bow and ___ 12  7:24) (Isa 14  Watch and ___ so that you will not fall into  temptation. (Mark 14:38) 15 If the ax is ___ and its edge unsharpened  10:10) (Eccl 16  Then the ___ town went out to meet Jesus (Matt 8:34)  17 I am sending you out ___ sheep among  wolves (Matt 10:16)  Set on the great pot, and ___ pottage for 18 the  sons (2 Kings 4:38) KJV 20 and didst ___ thyself even unto hell. (Isa  KJV 57:9)  As Jesus walked beside the ___ of Gali22 lee  (Mark 1:16) 23 the fear of the LORD is the ___ to this  treasure (Isa 33:6) 24 In your majesty ride forth victoriously in ___ of truth (Ps 45:4) 27 words of the prophets declare good to the king with one ___ (2 Chron 18:12)KJV 30 Peter answered, “You are the Christ, the ___ of the living God.” (Matt 16:16) 31 go and learn what this ___ : I desire mercy, not sacrifice (Matt 9:13) 33 With your help I can advance against a ___ (2 Sam 22:30) 35 and experienced in the ___ of engraving (2 Chron 2:7)

 36 nephew of Abraham (Gen 12:5) 37 Iron is taken from the earth, and copper is smelted from ___ (Job 28:2) 38 by his knowledge the ___ were divided (Prov 3:20) 41 those who practice magic arts, the idolaters and all ___ (Rev 21:8) 44 Joshua son of ___ , who had been Moses’ aide since youth (Num 11:28) 45 I am against those who prophesy false ___ (Jer 23:32) 47 the firstborn son of Jacob (Gen 35:23) 49 I stand in ___ of your deeds, O LORD (Hab 3:2) 50 Blessed ___ the pure in heart, for they will see God (Matt 5:8) 51 the law is spiritual: but I am ___ , sold under sin (Rom 7:14) KJV 54 the LORD Almighty will be a glorious crown, a beautiful ___ (Isa 28:5) 57 nor suffer their locks to grow long; they shall only ___ their heads (Ezek 44:20) KJV 58 Bring the whole ___ into the storehouse, that there may be food (Mal 3:10) 60 If a ruler listens to ___, all his officials become wicked (Prov 29:12) 62 30th book of the Old Testament 63 But ___ foolish controversies and genealogies (Titus 3:9) 64 “Rejoice in that day and ___ for joy (Luke 6:23) 65 Peter climbed aboard and dragged the ___ ashore (John 21:11) 66 If anyone is hungry, he should ___ at home (1 Cor 11:34) 67 By faith the people passed through the Red Sea as on ___ land (Heb 11:29)

DOWN 1 no one pours new wine into ___ wineskins (Mark 2:22) 2 Let us make a treaty with you that you will ___ ___ no harm (2,2)(Gen 26:28-29) 3 at the valley of Shaveh, which is the king’s ___ (Gen 14:17) KJV 4 Do not rebuke a mocker ___ ___ will hate you (2,2) (Prov 9:8) 5 Man is a mere phantom as he goes to and ___ (Ps 39:6) 6 “Who ___ you that you were naked? Have you eaten from the tree (Gen 3:11) 7 exalt himself over everything that is called God ___ ___ worshiped(2,2) (2 Thess 2:4) 8 Lazarus has fallen asleep; but I am going there to ___ him up (John 11:11) 9 The ___ cannot say to the hand, “I don’t need you!” (1 Cor 12:21) 11 Laban said to him, “You are my own ___ and blood.” (Gen 29:14) 12 lion of the nations, and thou art as ___ ___ in the seas (1,5) (Ezek 32:2) KJV 13 At that time I, Daniel, mourned for three ___ (Dan 10:2) 14 seek out a man, who is a cunning ___ on an harp (1 Sam 16:16) KJV 19 here comes a man in a chariot with a ___ of horses (Isa 21:9) 21 Do your ___ to present yourself to God as one approved (2 Tim 2:15) 24 Jehoiada the priest took a chest and ___ a hole in its lid (2 Kings 12:9) 25 “When you ___ a house, first say, Peace to this house (Luke 10:5) 26 A wicked messenger ___ into trouble (Prov 13:17) 27 I saw ___ ___ that had fallen from the

sky to the earth (1,4)(Rev 9:1) 28 The wicked man flees though ___ ___ pursues (2,3) (Prov 28:1) 29 sandy beach, where they decided ___ ___ the ship aground (2,3) (Acts 27:39) 30 unhappy (Matt 19:22) 32 He answered, “___, ___ will not go (2,1) (Num 10:30) 34 much to write you, but I do not want to do so with ___ and ink. (3 John 13-14) 39 The twelve gates were twelve ___ (Rev 21:21) 40 They were stoned, they were ___ asunder, were tempted Heb 11:37 KJV 42 Brought up or raised (Lam 2:22) 43 Be ___ of this: The wicked will not go unpunished (Prov 11:21) 46 I have told them to meet ___ ___ ___ certain place (2,2,1) (1 Sam 21:2) 48 who put everything under him, so that God may ___ ___ in all (2,3) (1 Cor 15:28) 51 For the Lord himself will ___ down from heaven (1 Thess 4:16) 52 There was also ___ ___ for the tribe of Manasseh (1,3) (Josh 17:1) KJV 53 Jesus replied. “Do this and you will ___.” (Luke 10:28) 54 I have made a man every ___ whole on the sabbath day (John 7:23) KJV 55 So Delilah took new ropes and ___ him with them (Judg 16:12) 56 LORD, ___ my prayer, listen to my cry for mercy (Ps 143:1) 57 cooking utensil (2 Sam 13:9) 59 Like cold water ___ ___ weary soul is good news (2,1) (Prov 25:25) 61 Let us send men ahead to ___ out the land for us (Deut 1:22)

april â&#x20AC;&#x201C;june 2010

TimE TrAvEL August 1894

april – june 2010 17

TimE TrAvEL

april ––june April May 2010

A beach mission is captured in full flow on the sands at Withernsea. Interestingly, the group is advertising services being held in Doncaster, 65 miles away! Unfortunately, we are unable to date this photograph or name several of those in it but, thanks to contributors Cathy Cherrett in Nottingham and Valerie Fawbert in Plymouth we can identify some of the group: (l-r) Unknown; Unknown; EJ Phillips, later General Secretary of Elim; Unknown; Alfred Missen, later General Secretary of Assemblies of God; John Wood later minister in Sunderland. Apparently the group was known as the ‘Evangelistic Band’, had some connections with Northern Ireland and is referred to in Alfred Missen’s book about Assemblies of God, ‘The Sound of a Going’. l Perhaps readers can shed more light on this fascinating picture or have photographs that might be featured in The Big Picture in future issues. Write to Heroes of the Faith, PO Box 777, Nottingham, NG11 6QA, Great Britain, or email editorial@newlife.co.uk

The B

19 April––june May 2010 april

Big Picture

20 april –june 2010

Sinners

God in the hand of an angry

As the tall, angular preacher mounted the steps to the pulpit, the attitude of the congregation (to quote a contemporary witness) ‘was thoughtless and vain. They hardly conducted themselves with common decency.’ However, as the preacher gave out his text – Deuteronomy 32:35: ‘Their foot shall slide in due time’ – and began giving vivid descriptions of the doom that awaited the ungodly and unrepentant, a tremendous sense of conviction swept over the people.

april – june 2010 21

hrieks and cries rent the air throughout the meeting house as strong men clung to the pillars, crying out, ‘What must I do to be saved?’ The commotion was so great that several times the preacher had to stop speaking so that order could be restored. By the end of the meeting, the town was filled with people crying to God to save them. It is said that 500 people were converted that night. The occasion was in Enfield, Massachusetts, in 1741, at the height of the revival known as ‘The Great Awakening’. The preacher of what has probably become the most famous sermon ever given, ‘sinners in the hand of an angry God’, was, however, no tub-thumping raconteur who looked to theatrical emotion to achieve effect. he was, instead, an intellectual giant, a man of rare integrity and spiritual experience, who, in the years following his untimely death at the age of 54, has become regarded as the foremost theologian of revival. The twentieth-century historian, Perry Miller, calls him ‘the greatest philosopher-theologian yet to grace the American scene,’ and more than two centuries after his death his writings are still regarded as classics of American literature. hence today, whenever arguments break out over the theology of revival, it is almost certain that Jonathan Edwards will be called upon to referee the dispute. Jonathan Edwards – revivalist, theologian, philosopher, man-ofletters, pastor, missionary, college president and devoted husband and father – is regarded as one of the towering figures of American evangelicalism. It should be remembered, however, that in his day he was also one of the most controversial. Born in October 1703, in the then frontier town of East Windsor, to rev Timothy and Esther Edwards, Jonathan was the only boy among eleven children. All of his ten sisters grew to six feet in height, causing the townspeople to refer to Timothy Edwards’ ‘sixty feet of daughters’. As a boy, Jonathan Edwards showed prodigious evidence of the brilliant mind which was later to shine through in his sermons and writings. When only twelve years old he produced a thesis entitled, ‘Of Insects,’ based largely on his observations of spiders, in which he displayed a remarkably scientific sense. In fact, his observations of flying (or ballooning) spiders were so accurate that they have been preserved and acknowledged in the scientific community. But above all, the great concern of Jonathan’s mind was the being of God. from a boy Edwards’ obsession was not simply knowing about God, but knowing and experiencing him first hand. For him, Christianity had to be more than mere religious observances; rather, he wanted an individual experience of the heart responding to the promptings of the holy spirit. One day when meditating on 1 Timothy 1:17 he records: ‘there came into my soul… a sense of the glory of the Divine Being; a new sense, quite different from anything I ever experienced before… I thought with myself how excellent a being that was; and how happy I should be, if I might enjoy God, and be wrapped up to God in heaven, and be as it were swallowed up in him. I kept saying, and as it were singing over these words of scripture to myself; and went to prayer, to pray to God that I might enjoy him; and prayed in a manner quite different from what I used to do; with a new sort of affection.’ The young Jonathan had come to a realisation of salvation in

Christ, the depth of which can be judged by his description: ‘The sense I had of divine things would often of a sudden as it were kindle up a sweet burning in my heart; an ardour of my soul, that I know not how to express.’ This experiential sense of God’s presence and the movings of the holy spirit within him were to remain with Edwards throughout his life and ministry and made him amply qualified to analyse what he later called ‘The distinguishing marks of the spirit of God’ in revival. having received his early tuition from his parents, Jonathan departed for the Collegiate school (later known as yale College and today as yale university) in new haven at the age of thirteen. he graduated in 1720 at the head of a class of ten and then stayed for an additional two years, taking theological studies to prepare him for the ministry. In 1723, at the age of 18, he was granted a Master of Arts degree and was open to a church appointment.

  The sense I had of divine things would often of a sudden as it were kindle up a sweet burning in my heart; an ardour of my soul, that I know not how to express.

dwards’ first pastorate was in New York, at a Presbyterian church on Wall street, for seven months, from which he went to a position in Bolton, Connecticut, not far from his home in East Windsor. This again was short lived as he accepted a position as a tutor at yale College, and arrived in new haven in May, 1724. The move to new haven may have been spurred on by Jonathan’s affection for a highly spiritual young lady who lived there – sarah Pierrepont, daughter of a new haven minister. sarah appears to have been as much in love with Christ as her suitor was, and after their marriage in 1727 Jonathan and sarah Edwards formed one of the most famous and successful of all Christian marriages. shortly before his marriage, Edwards received the call to assist his grandfather, the famous solomon stoddard at the pastorate of northampton, new England. stoddard was by this time 84 years old and had exerted a tremendous influence in New England, especially in his advocacy of the ‘half-Way Covenant’, in which he taught that unregenerate members of the community could come and participate in the Lord’s supper provided they were not ‘scandalous’ in their way of life. This liberalising of the scriptural position 

22 april –june 2010



was later to have fatal consequences for his grandson’s ministry at northampton. Edwards was ordained at northampton in february 1727 and after two years, following the death of stoddard, succeeded his grandfather as pastor of the church at the age of 25.

he ministry of Jonathan Edwards was characterised by his outstanding preaching, fed by long hours of study. rising at four in the morning he would light his candle and begin to study for thirteen hours a day, making notes on all sorts of scraps of paper (a comparatively scarce and valuable commodity at the time). On fine days he would ride his horse for relaxation, making notes of his thoughts and pinning them to his coat. It is said that when he arrived back with papers pinned all over his coat, sarah would unpin him and arrange the notes in order! In spite of these long hours of study, Jonathan always found time for his large family of eleven children – eight daughters and three sons – spending an hour with them every day before they went to bed. It was felt by the Puritans that a happy home was one of the truest proofs of Christianity, and in this respect the Edwards’ home was outstanding. sarah and Jonathan’s children adored their parents and the family produced a remarkable progeny, a tribute to the godly and intellectual influence of their parents. In a study of Jonathan and sarah’s descendants in 1903, there were found among them presidents of eight colleges, about one hundred college professors, more than a hundred lawyers, sixty physicians, thirty judges, eighty holders of important public office, twenty-five officers in the army and navy, and innumerable clergymen and missionaries! firmly ensconced in the northampton pulpit, which had declined in vigour as stoddard got older, Edwards now appealed for a return to biblical values. he introduced singing from hymn books in worship – highly controversial in its day – and spoke of the terrible wrath of God and need of salvation. It should not be thought, however, that Edwards was just a ‘hell-fire’ preacher – many of his sermons contain wonderful descriptions of the joys and pleasures of

  God was moving and soon people were asking, ‘What must I do to be saved?’ And when a notorious young woman sought salvation, it ignited a revival.

the Christian life and practical instruction of how to live it. his preaching bore fruit in 1734 when many of the young people began to come to Edwards in great concern about the state of their souls. God’s spirit was moving and soon the whole town was awakened, with people asking the question, ‘What must I do to be saved?’ And when, in December, a notorious young woman sought salvation, it ignited a revival which continued for the next few years and affected the neighbouring towns. Then, as now, people came to the revival centre to see what was going on, and, on their return, helped spread the revival fire to their villages.

Edwards describes the effects of the revival: ‘The work soon made a glorious alteration the town so that in the spring and summer following it seemed… to be full of the presence of God. It was never so full of joy and yet so full of distress as it was then. There were remarkable tokens of God’s presence in almost every house… our public assemblies were then beautiful. The congregation was alive in God’s service… some weeping with sorrow and distress, others with joy and love, others with pity and concern for the souls of their neighbours.’ The revival caused the meeting house at northampton to be filled to overflowing, and in December 1737 a new building was dedicated – a tribute to both the power of God and the effectiveness of Edwards’ preaching, which resulted in conviction of sin, repentance and a sincere desire for Christian living in the community. In 1740, as the effects of the first revival had died down, the whole of new England was shaken by a tremendous revival which was to become known as ‘The Great Awakening.’ The spearhead of the revival was a fiery young English preacher called George Whitefield, who preached to vast crowds with incredible powers of oratory. But above all it was the power of the holy spirit working with Whitefield that spread the flames of revival under his ministry. It is estimated that during the Great Awakening, 50,000 people were converted out of a population of 250,000. hitefield spent four days at Northampton in October 1740. Although the men were very different – the mighty intellectual and the still raw young evangelist – they recognised one another’s deep spirituality. Whitefield reported Edwards to be a ‘solid, excellent Christian’ and of Jonathan and sarah together he wrote, ‘A sweeter couple I have not yet seen.’ Edwards confirms that under Whitefield’s preaching, ‘the congregation was extraordinarily melted by every sermon; almost the whole assembly being in tears for a great part of the sermon time.’ sarah wrote to her brother: ‘It is wonderful to see what a spell he [Whitefield] casts over an audience by proclaiming the simplest truths of the Bible.’ It was during this time that Edwards visited Enfield where he saw such amazing conviction fall as he preached on sinners in the hand of an angry God. Interestingly, Edwards was only a lastminute stand-in preacher on this occasion, and he had preached the same sermon three or four times before with none of the dramatic effect he saw on that occasion. With Whitefield’s departure, Edwards and others were left to shepherd the revival – no easy task as (in common with every revival) there were amazing scenes of excitement and many extraordinary physical manifestations such as faintings, tears, groans, agonising outcries and bodily tremors. As a result, many were attacking the revival as mere human excitement – some even said it was of the devil! Edwards himself had too much spiritual integrity to be led astray by human excitement, but he also hated lukewarmness. he believed passionately in experimental religion but realised much of the religion taught in pulpits was both cold and theoretical. he saw the revival as God’s way of waking people up to the fact that the Christian faith is to be experienced as well as talked about. he was also wise enough, however, to realise that religious

The sign of genuine r

april – june 2010 23

experience is never free from the human element, and just because what men deem ‘excesses’ take place, it does not mean that God is not working deeply. His own experience at places like Enfield taught him the extraordinary effect the spirit of God can have on a congregation. Edwards must also have noted the experiences of his wife, who on occasions under the power of the holy spirit, would lose all bodily strength and lie, sometimes for days on end, in rapturous communion with God. In 1740, Edwards produced a thesis entitled, ‘Distinguishing Marks of a Work of the True spirit,’ in which he defends the revival, while admitting there may be elements of the human and even

  Excesses do not mean that the revival is not of God. The work of the Spirit may also give rise to certain physical manifestations, but these alone are not the sign that God is at work.

demonic which may creep in. Errors or excesses do not mean that the revival is not of God. The work of the spirit may also give rise to certain physical manifestations, but these alone are not to be used as the sign that God is at work. The ultimate sign of genuine revival lies in changed lives. Edwards followed this in 1744 with a series of sermons of the nature of true religion. These were later preserved as ‘A Treatise Concerning religious Affections’ in 1746. here Edwards provides a magnificent comparison between true saints and those merely puffed up by the experience of vigorous and fleeting emotions. It was this work, however, which began a controversy that was to end Edwards’ distinguished pastorate at northampton, for in ‘The religious Affections’ he rejected the ‘half Way Covenant’ his grandfather had instituted. Church membership and holy Communion, Edwards declared, should be for those who give evidence of true conversion. It was this stand, together with an unfortunate incident in which Edwards attempted to discipline some young people for passing round a handbook for midwives (complete with graphic diagrams) among themselves, which caused many in the church at Northampton to rise up against their pastor, finally voting for his dismissal in June 1750. Ten days later, Edwards preached his farewell sermon, remarkable for its spiritual candour and lack of personal bitterness. This controversy came at a difficult time for Jonathan and sarah, as they had lost their future son-in-law, the missionary David Brainerd, to tuberculosis in October 1747. four months later, their daughter Jerusha, who had nursed her fiancé during his final illness, was also dead. As a tribute, Edwards edited Brainerd’s voluminous diaries and the result, ‘The Life of rev David Brainerd’, has inspired generations to the mission field ever since.

ow without a pulpit and in serious financial difficulties, Jonathan and sarah continued to trust God for the future, certain that he would provide for the next stage of their

pilgrimage. however, such was the controversial nature of Edwards’ ministry that he found pulpits closed to him. The only offer of ministry came in the form of an invitation to stockbridge, the frontier site of a mission to the housatonic Indians and the home of a few white families. Edwards accepted and, in August 1751, became a missionary to the Indians for the next seven years. here, he and his family had to endure Indian attacks and war with the french, as well as obstinacy and political intrigues from some of the settlers. however, in it all, Edwards showed himself a faithful and caring missionary and pastor, as well as producing some enormously influential works of theology. In 1757 came an invitation for Edwards to succeed his son-inlaw, Aaron Burr (who had recently died at the age of 41) as President of Princeton College, new Jersey. After much deliberation, Edwards accepted, and was inducted into the presidency in february 1758. Trustees of the college, friends and students were overjoyed at having America’s most distinguished theologian in their midst. such laudatory treatment, however, was to be short lived. A smallpox epidemic, which had claimed many lives in previous months, was raging in the city. A primitive form of vaccination was available and, after taking medical advice, Edwards was vaccinated. At first the vaccine appeared to take successfully, but then a secondary infection developed in Edwards’ throat which proved fatal. After telling those at his bedside, ‘Trust in God and you need not fear,’ Jonathan Edwards passed into eternity on March 22nd, 1758, at the age of 54. sarah, who had not yet joined Edwards at Princeton, was grief stricken at receiving the news, yet expressed her determination to continuing trusting in ‘a holy and good God’. In October the same year, having journeyed to Princeton to visit her husband’s grave and then on to Philadelphia, she succumbed to dysentery and was buried beside her husband. so ended one of the most remarkable Christian marriages in the history of the church. Biographer r G Turnbull summarised the life of Jonathan Edwards saying he was ‘an example of one who lived by the highest standards of the ministry; a disciplined and dedicated pastor; an intelligent and passionate preacher of the gospel; a pastor who believed that the sermon was an agency of God in the conversion of souls; an evangelical who knew experimentally the work of God’s spirit in the soul; and a man who proclaimed the full counsel of God, not shunning the difficult and unpopular themes of revelation.’ H

For further reading Jonathan Edwards is much published but the following will give a good introduction: Jonathan Edwards: A New Biography by Iain H. Murray (Banner of Truth Trust) Jonathan Edwards on Revival (Banner of Truth Trust) Diary and Journal of David Brainerd with Preface and Reflections by Jonathan Edwards (Banner of Truth Trust) They can all be obtained from Amazon.co.uk or the Banner of Truth Trust website.

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R WHO’S TELLS OF NOW FREEING THAILAND’S Jacko spoke MIRACLE SLAVES – PAGE 4 his last days SEX YOUNG MAN TELL God in S OF MIRAabout Jacko spoke CLE his last A friEnd of Michael Jackson’s has confirmed the pop star constantly talked about God in his last days. in our August issue, new Life revealed that gospel singer Andrea Crouch and sister sandra prayed for Jacko, pictured below, Aa friEnd couple of of Michael Jackson’s has weeks before his death.confirmed the pop star constantly A nd rea, th rough h is spokestalked about God in his last days. man, said: “he did in our August issue, new Life not reject Jesus or revealed that gospel singer Andrea the prayer when we Crouch and sister sandra prayed prayed, and gladly Jacko, pictured below, A friEndfor a couple of of Michael Jackson’s joined in prayer. weeks before his death.confirmed has the pop star “there was no acA nd rea, th rough htalked about God in his constantly is spokeslast days. tual ‘sinners prayer’ man, said: “he did in our August issue, new Life however, but they not reject Jesus or revealed that gospel singer Andrea did talk and pray aboutthe Jesus and the prayer Crouch and sister when we anointing of the holy spirit.” prayed, and gladly Jacko, pictured sandra prayed for below, a couple And now, friend Jason joinedPfeiffer, in prayer. weeks before his of death. who works for Jacko’s dermatologist “there was no acA nd rea, dr Arnold Klein, has tual also‘sinners revealedprayer’ man, said: th rough h is spokes“he did the thriller superstarhowever, had a change but they not reject Jesus or of heart in his final days. did talk and pray about the prayer Jesus and the when we Pfei ffer sa id: “heanointing completely prayed, and gladly of the holy spirit.” changed in the final twoAnd weeks. hefriend Jason now, joined in prayer. Pfeiffer, was saying goodbyeswho the works week for be- Jacko’s dermatologist “there was no acfore passing. Everyone creeped drwas Arnold Klein, has tual also ‘sinners revealedprayer’ out by it. he was talking about God the thriller superstar however, had a change but they in the last few weeks.” of heart in his final days. did talk and pray about Jesus and Pfei ffer sa id: “heanointing the completely of the holy spirit.” changed in the final twoAnd now, weeks. hefriend Jason Pfeiffer, was saying goodbyes who the works week befor Jacko’s dermatologist fore passing. Everyonedrwas Arnold creeped Klein, has also revealed out by it. he was talking the about thriller God superstar had a change in the last few weeks.”of heart in his final days. Pfei ffer sa id: “he completely changed in the final A ChristiAn prayer group that was saying goodbyestwo weeks. he was launched after 9/11 is praying fore passing. Everyonethe week bewas creeped for those affected by the escalating out by it. he was talking about God swine flu outbreak. in the last few weeks.” the Christian Emergency net-

New Year, New start, Give your neighbours a New Life FIGHTING FIT... Calum Gillies with his sister Megan. Inset, Calum during treatment

days about God in his last days

Prayer bid to halt swine flu Prayer bid to halt swine flu Prayer bid to halt swine flu

mymyfaith beat myfaith faithbeat be leukaemia leuk aemi a a at leukaemi

work (CEn) believes God is the only answer for the illness, has af- prayer group A which ChristiAn that fected a million people wasworldwide. launched after 9/11 is praying

CEn founder Mary Marr affected said: by the for those A 20-year-old given a “this escalating warrants an swine urgent to flucall outbreak. ten per cent chance of prayer and personal/church prepa- Emergency the Christian netsurvival after developing ration. the church iswork going to bebelieves the (CEn) God is the only Praying that answer A which for the an aggressive form of best at three things: ChristiAn illness, has af- prayer group many will be spared, a cure will be people fected that wasworldwide. a million launched after leukaemia hasA made a found, 9/11 is praying 20-year-old and thataGod becomes known Mary CEn founder for those given Marr affected said: by the escalating miraculous recovery. many through the crisis.” “this warrants an swine ten per centbychance flucall urgent outbreak. to of Church Calum Gillies believes God the Methodist encourprayerisand the Christian personal/church survival afteraging prepaEmergency netdeveloping healed him from the terrifying those housebound withchurch the iswor ration. the work (CEn) going to bebelieves the an3 aggressive God is the ● Continued on Page virusform to dial of in to best church services at three a answer things: for the Praying thatillness, which only on the internet. leukaemia has has afmany will be spared, fec fected a million a cure Amade a found, will be people worldwide. 20-year-old given and thataGod becomes CEn founder miraculous recovery. known Mary Marr ten per centby chance many through the “this warrants an urgent said: crisis.” Calum Gillies believes of pprayer God survival call to the Methodist Church after developing isand encourpersonal/church healed him from the terrifying prepaaging those housebound rati ration. the an3 aggressive withchurch ● Continued on Page the is going to be the virus form best to dial of in to b at services church three things: leukaemia has on themade many will be spared, Praying that internet. a cure miraculous recovery. a found,w and that God becomes will be Calum Gillies healed him from believes God ● Continued on the terrifying Page 3

by many thro through the crisis.” known the Methodist Church agi aging those houseboundis encourwith the viru virus to dial in to church services on the iinternet.

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25 april – june 2010

Ordination vs anointing Centred in Phrygia, a mountainous and remote area in Asia Minor, it was led by a former devotee of the goddess Cybele and two women by the names of Priscilla and Maximilla. The movement came to be known as Montanism, after its founder and leader, Montanus.

eginning in the remote district of Phrygia, Montanism soon spread far and wide: it was known both in Rome and in the North African city of Carthage before 200 AD. Its rapid success may be attributed to a number of factors: the enthusiasm of its adherents, the emphasis on the gifts of the Spirit, notably that of prophecy, and the stress on the imminence of the return of Christ. At a time when many churches were sleepy and lukewarm, the New Prophecy – its earliest ‘label’ – spread like wildfire. Whereas the average services had become staid and liturgical, Montanist gatherings were full of expectation of fresh moves of God and prophetic utterances. The Montanists were also conspicuous for their stress on holiness of life and conduct as they expected the return of Christ to happen at any moment. Why, then, was such a lively and successful movement almost universally condemned and eventually accused of heresy? Local synods, summoned by the bishops, claimed that the prophets, particularly Priscilla and Maximilla, were inspired by demonic forces; and they alleged that Montanus believed himself to be the Paraclete! In actual fact the theology of the Montanists was identical with that of the vast majority of other believers. Both Irenaeus, the leader of the Christians in southern Gaul, and Tertullian an eminent teacher in the church at Carthage, were sympathetic to them. Irenaeus pleaded for toleration of them as brethren, and Tertullian himself went one step further at around 207AD by actually joining the Montanists. He even claimed that he understood the doctrine of the Trinity better as a Montanist than as a Catholic . So, then, why did the Catholic Church condemn these fervent believers? The main bone of contention was the matter of prophecy. Montanist prophecy was

In our series dealing with the great controversies of the church, David Allen takes a look at the controversy sparked in the second century by the Montanist revival and those who opposed it. sometimes delivered in the first person, hence the accusation that Montanus thought himself to be the Paraclete. And, at a period when leadership was entirely male, women exercising any type of ministry were regarded as suspect. Hence the fact that two women were leading prophets in the new movement did not go down well with the establishment. Not that the Montanists can be considered above reproach in everything. There appears to have been times when a lack of the true Biblical judgment of prophecy was lacking. Priscilla is reported once to have declared: “Christ came to me in the form of a woman and imparted wisdom to me and told me that Jerusalem soon will come down from heaven to us.’ Although the expectation of the soon descent of the New Jerusalem is the stuff of the Book of Revelation, even the most sympathetic reading of the prophecy cannot but admit the theological difficulties caused by describing Christ as coming ‘in the form of a woman’! Around 200AD the influential bishop of Rome branded Montanism as heretical. Tertullian, because the bishop was under the influence of teachers who erroneously taught that the Father died on the Cross, memorably remarked that, in outlawing Montanism, the bishop had ‘crucified the Father and put the Paraclete to flight.’ In actual fact the Montanists, and Tertullian their theological champion, were among the few who recognised that the church was not to be regarded as an organisation – presided over by priests, deacons, bishops etc - but rather an organism, the body of Christ with him at its head and animated by the Spirit. As far as the

Montanists were concerned, it was not the rite of ordination that made a person (male or female) a minister of Christ, but the anointing of the Holy Spirit. Reducing the conflict and controversy to its essence, it boils down to a conflict between the priesthood, then the vested and entrenched interest, and a charismatic, primitive Christianity. Surprisingly, Louis Berkhof, that doyen of Reformed theology, speaks of the movement as ‘The Montanist Reformation.’ David Wright claimed with some justice that the wider Church lost a great deal as a result of the outlawing of Montanism. On the other side, Pentecostal Donald Gee, in an article in Redemption Tidings, made the valuable point that the Montanists tended to regard their prophecies as having the same weight and authority as Scripture. This was, of course, dangerous, but in mitigation we have to bear in mind that the Canon of Scripture was not fully established until the fourth century. One positive result to emerge from the conflict between the Catholic Church and the Montanists was the compiling in Rome, around 190AD, of a list of books to be acknowledged as Scripture and so worthy of being read in public worship. This was an important step towards the emergence of a canon of Scripture and a warning against books of doubtful provenance. Since the Montanist crisis, history has repeated itself many times: John Wycliffe and his followers in the 14th and 15th centuries were burned as heretics; the Reformers were also branded heretics and the early Methodists were deemed fanatics by the Anglican bishops of their day. Much more recently, Pentecostals were, much like the Montanists, accused of being animated and inspired by evil spirits! History teaches us to beware that we do not behave like the opponents of the ancient Montanists. In their censure and criticism of a new movement they did much lasting damage to the wider Church.

Co nt Co ro rn ver er sy

Some time around the second part of the second century – opinions vary between 150 and 170AD – a revival movement shook the church.

26 april –june 2010

Teddy Hodgson – Mi ‘Every Christian is called to be an Epist

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In the trench on his knees, Teddy said, ‘Lord by this time tomorrow there probably won’t be any of us left alive. But if that’s what you want me to do, I’m willing. I leave it to you.’

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n the front line trenches, deep in France, at the height of some of the fiercest fighting of World War I, Sergeant Teddy Hodgson checked the arms and equipment of his men. He had just received the order that the next day they would going ‘over the top’ – at dawn. It was a chilling prospect – the German batteries of heavy guns were inflicting terrible casualties due to the shrapnel from their exploding shells, tearing ‘flesh and bone’ to shreds. It was a fearful responsibility for such a young sergeant, but Teddy Hodgson had excelled among his batch of new recruits – especially when learning to use his rifle on the firing range. He turned out to be such a ‘crack shot’ that soon he was made a sergeant instructor when still in his mid-teens. In the trench, that fateful night, he moved among his men doing his utmost to encourage them. This done he gave himself to prayer before trying to snatch some sleep.

How he thanked God for his loving parents back home in Preston where he was born in 1898. He was christened ‘Edmund’ at St James’s Church but somehow, everybody decided to call him ‘Teddy’! He left school when he was only 13-years-old and got a job as a delivery boy with a local baker who was a committed Christian. One day his ‘baker-boss’ asked: ‘Do you attend Sunday school?’ ‘Of course, yes!’ ‘And do you love the Lord Jesus?’ He found he had no answer to give and it started him thinking and soon afterwards he knelt down in the bakery with his employer and received the Lord Jesus Christ into his heart and life as Saviour. His life was changed and with the baker’s encouragement he made rapid progress as a believer. Teddy was gifted with his hands and on reaching fourteen, he jumped at an opportunity to become an apprentice cabinet maker and wood-carver. His involvement with Thomas Myerscough’s Bible School in Preston followed and with it a growing commitment to Christ and his friendship

with fellow-student Jimmy Salter. Myerscough, an outstanding Bible teacher, was involved with the Pentecostal revival which was spreading rapidly across the world. Jimmy Salter was already committed to join William F P Burton in his venture to start a mission in the Belgian Congo in 1915. So enthusiastic was Jimmy that he had influenced Teddy to the point where he had also made a future commitment to Congo. But the war with Germany had changed everything. Here he was praying in a trench in France while Jimmy was in Belgian Congo pioneering with Burton. But as he was praying a voice ‘deep within his heart’ said: ‘What about your promise to serve me in Congo?’ He was flabbergasted. But the voice came again, quiet but so insistent, it would not be denied. He knew it was God speaking to him, and he knew he had to answer. In the trench on his knees, he said, ‘Lord by this time tomorrow there probably won’t be any of us left alive. But if that’s what you want me to do, I’m willing. I leave it to you.’ A wonderful peace possessed him

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issionary martyr le, known and read of all menâ&#x20AC;&#x2122;

Teddy Hodgson, Willie Burton and James Salter, three veteran missionaries who overcame stupendous difficulties to take the gospel to their beloved Congo

28 april –june 2010

as he got up from his knees. Dawn came all too soon and with it the signal to attack. ‘Over the top’ they went and out into the dreaded ‘no-man’s land’. Immediately the German guns opened fire and shot and shell whistled around them. Screams and groans quickly followed as shrapnel tore men to pieces. Teddy was wounded and when he recovered consciousness it was to find himself lying in the mud along with many of his men, most of whom were badly wounded – or dead. After a long, long wait, things quietened down, allowing stretcher bearers to move in and gather up the casualties. He was taken to a clearing station behind the lines and soon he was on his way back to Britain. His trigger finger had been rendered permanently useless but in hospital his other wounds healed and after a spell of recuperation he was given a ground job with the recently formed Royal Flying Corps until the war ended. The war over, and back home in Preston, Teddy set about rebuilding his life. His drive and ability brought him success and soon he had his own business as a Furniture Restorer. From time to time that word ‘Congo’ came into his mind, but he was prospering and persuaded himself that he could support the mission by giving rather than going. He continued with his own plans until one day – who should walk into his workshop but Jimmy Salter, newly returned from Congo but obviously far from well and severely emaciated. Teddy may have suffered in the trenches in France, but Jimmy had suffered too, having been laid low with the dreaded malaria and three

times having been given up for dead. Jimmy wasted no time and got straight to the point: ‘Well Teddy, what about Congo?’ Jimmy looked Teddy straight in the eyes as he said it. For a brief moment he tried to return his gaze but in vain – he could not hold out against it and he dropped his gaze. A battle fiercer even than any he had faced on the French battlefields waged in Teddy’s soul. He was enjoying his peaceful and successful life back in ‘good old Preston’, but he knew what he should do and with tears in his eyes he said: ‘God kept his part of the contract – and I will keep my part.’ The two friends embraced warmly. Jimmy had long felt that Teddy would make a great missionary and even more importantly, that God had called him to be one.

eddy’s surrender was total and complete. Without delay he started to sell off his business concerns and to prepare himself for God’s battle front in Congo. At Easter 1920, Teddy had his valedictory service at Smith Wigglesworth’s convention in Bradford. Shortly afterwards he sailed for Africa with the Salters and the Johnstones. After disembarking at the African coast, the party of missionaries proceeded by rail to Congo, but Teddy soon discovered that things were still very primitive in Congo. The last 150 miles from the railhead to the Mission HQ at Mwanza had to be made on foot; it took them 12 weary days. Soaking with sweat and almost eaten alive by mosquitoes they battled through to Mwanza where they received a royal welcome from Mr and Mrs Burton. Bathed and rested,

when Sunday came and Teddy saw the big church building packed to capacity with enthusiastic worshippers, he was thrilled beyond words. Within a week, however, he went down with a serious bout of the most virulent kind of malaria. He spent nine weary, pain-filled months shaking with ague, alternating between shivering and burning with fever. His mattress was soaked through with perspiration. He kept lapsing into unconsciousness and, between his deliriums, his mind was tortured with the thought of coming to Congo only to be sick and useless. The end of nine months found him reduced to such a state that he could not even lie down to sleep. He could only sit on boxes, propped up, in a vain quest for some rest and ease. Almost blind, he could not even read his beloved Bible, and was unable to see people unless they were very near. Finally, in the depths of his despair he cried out, ‘Lord, either heal me or take me to heaven.’ He rose from his bed in faith, determined to go on and the Lord miraculously healed him. That happened on a Thursday night, on the Friday and Saturday he packed his belongings and set off to Kisanga to begin his missionary work. As there had previously been a missionary there for a short time, he thought the locals would be queuing up for a service on the first Sunday there. He went down to preach to them only to find the place deserted. He heard the sound of dancing Harold Womersley, Teddy Hodgson and Effamy sailed for Africa together in 1924

29 april – june 2010

coming from the Chief’s compound and went to investigate and found the whole village assembled, complete with members of the secret society and their witchdoctors. Teddy thought to himself, ‘Well, here’s my audience, so here goes.’ A girl was doing a devil dance and as he saw her he was moved to the depths of his being with compassion. In what was almost like a vision, he saw this girl, a poor lost soul and Jesus coming to save her. He knew that the Lord had given him a message and he was burning to preach. He approached the Chief and asked for permission to speak, after which he would leave them to get on with their dancing. The Chief called to his people, ‘As this is the first white man to live among us, let us hear what he has to say and after that we will dance.’ As Teddy spoke, a great silence descended upon the crowd. He was overwhelmed with the love of God for them. The words just poured from his lips. He then thanked them for allowing him to speak and took his leave. Two days later a group of young men came to his house wanting to become

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After a sleepless night, Teddy was up before dawn and praying that the Lord would reveal the site of the secret place. He experienced a clear understanding that it lay on the other side of the village in a dark corner. He made a circuit of the village to allay any suspicion. He approached the place stealthily and came across many natives lying around stupefied by drink. Passing them carefully he came to an entrance which was guarded by a witchdoctor who was so startled at seeing a white man that he fled. Inside, Teddy found more drunks and a row of huts. In the last one, he found the missing boys all tied together. He discovered they had been tortured for three days and nights, but these new young believers had refused to recant. Hearing a noise behind him, Teddy turned to see four men rushing upon him, all holding the little wooden idols they used in the initiation rites of the Bambudye. He knew it was dangerous but sensed God was with him; he faced them and demanded: ‘Who gave you the right to torture these youngsters?’ ‘Budye’ they answered. Then they started arguing among themselves.

A battle fiercer even than any he had faced on the French battlefields waged in Teddy’s soul. He was enjoying success back in ‘good old Preston’, but he knew what he should do and with tears in his eyes he said: ‘God kept his part of the contract – and I will keep my part.’

Christians! He instructed them and prayed for them. A few days later he set off to visit another missionary some distance away. But after only a short time there he felt impelled to return to Kisanga where he was met with ominous silence. No-one would speak to him. Feeling lonely and anxious he returned to his little house. That evening as he was eating his supper, a boy called Samuel crept up in the shadows and spoke to him. Afraid to be seen, he spoke from the shadows and told what had happened in Teddy’s absence. The dreaded Bambudye secret society had held a big ‘get together’. The had heard of the young people who had become Christians after Teddy’s preaching and were now torturing and compelling all the people to join their society. They had caught the young people in question and were torturing and compelling them to renounce their newfound faith away in a secret place nearby, but Samuel did not know where it was.

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Although he could not follow all they said, he was able to pick out their names. He took out his notebook and wrote down each of their names as it was used. Turning to them he spoke their names: ‘You are the only ones not drunk and unless you untie these lads at once, I will give your names to the Government officials.’ ‘How did you get to know our names?’ He noticed a change in their attitude. ‘It does not matter how I know your names. Set these young people free at once’, he said – and they did! Teddy led the relieved and happy youngsters back to safety and freedom.

ext morning, however, as he was eating his breakfast, he looked out to see a large crowd, led by the Chief, coming up the hill. The witch doctors among them looked very angry. Teddy asked them what the wanted and the Chief spoke up: ‘We have no complaints

A young Teddy Hodgson prepares to leave for the Congo in 1920

against this white man; since he came to our village he has paid for the work we have done for him. He loves our children better than we love them ourselves. We have been dominated by the Bambudye for years. We were afraid of them but the white man has defended our children, and even risked his life to rescue them. He only wants fair play, and fair play is all we want.’ The people took up the cry: ‘Fair play from today.’ Many expressed their desire to become Christians. The witchdoctors bowed their heads and turned away. They knew they were defeated by the greatest force in the world – love. Within a short while there was a great outpouring of God’s Spirit on that village and all the young people received Christ as their Saviour and Lord. This episode is a fair microcosm of Teddy’s outstanding missionary work. Revival always comes at a price, but time and again throughout his long service in Congo, Teddy proved himself deeply committed to ‘Christ and him crucified.’ Workers were sent out to evangelise the surrounding area and the work prospered – until Teddy was struck down with the deadly blackwater fever. For some time he lay between life and death and it took a brief furlough back home to England for him to recover fully. By the end of May 1924, he was ready to return to the field, accompanied by Harold Womersley as his partner at Kisanga. Teddy found that, in spite of opposition and persecution, most of the new believers had stood firm. Chief Kisanga, however had

30 april –june 2010

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My happy thought was that Linda was mine forever. But alas, after only one most happy year together on the field, God took my dear wife to himself, leaving me not only lonely but broken, and with a little ten-days-old baby to care for in central Africa.

been a tool in the hands of the Bambudye, and had done many evil things against the Christians. He expected Teddy to be furious with him, but instead, Teddy returned good for evil. He had taught himself to use his middle finger in place of his useless trigger finger. The first time he shot a buffalo, he presented a double portion to the wicked Chief, who broke down and confessed to Teddy: ‘I could stand punishment or anger but not love. Oh, white man, you have broken our hearts.’ A time of revival followed when it was necessary to hold repeated baptismal services to cope with the converts. Eventually Teddy and Harold Womersley moved on to a new mission station at Kikondja, on the northern side of the vast lake Kisale, which has a series of fishing villages on its shores. Once again the prospects did not seem promising and they knew and agreed that nothing but a demonstration of God’s power could change the situation. They called the few Christians together for united and persistent prayer. They prayed until indifference gave way to interest, deep conviction followed and with that they saw criminals become lawabiding, drunkards sober up and suspicion turn into trust. ‘Fishing for the Congo Fisherfolk’ became Teddy’s watchword as well as the title of his first book. Boats were needed to reach these fishermen and over the next few years Teddy set his hand to boat building. He built no less than four – each one an improvement on the last – until his final one was made of steel and he named it ‘l’Esperance’. Bigger and better and built on the spot, it had a mosquito-proof cockpit, as well as an enlarged rear-cockpit for his black evangelists. By means of various boats, Teddy effectively reach the many thousands of fisher folk scattered over his vast lakeland parish. Only eternity will reveal how many thousands were truly saved in successive revivals around the lake. It was there that Teddy shot his first lion. He went on to shoot some 62 lions – many of them man-eaters, which were terrorising

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the villages. He never shot for pleasure or sport, only of necessity. Teddy refused to let anything stop him – not even broken heartedness, which he certainly tasted to the depths. On furlough he met and fell deeply in love with Linda Robson in Sunderland. They married in 1932 and what a welcome awaited Teddy and his new wife on their return to Kikondja. By June 1933 he had recorded 1,300 new converts and noted with satisfaction ‘the mighty rushing wind’ of revival among his established churches. Teddy and Linda were thrilled when she became pregnant and under the care of good doctors and maternity facilities at Busangu, she gave birth to a fine baby boy, whom they named Peter.

uring the next few days, they were both so happy; the baby was thriving and Linda was growing stronger. ‘Only two days and we’ll be going home,’ she sighed with pleasure. At half past nine they prayed together and Linda was sleeping peacefully it seemed. Then Teddy heard a little gasp. Immediately he was alert and alarmed. A moment later, Linda sighed faintly and died in his arms. Teddy was devastated. In the preface o f his first book he wrote: ‘My happy thought was that Linda was mine forever. But alas, after only one most happy year together on the field, God took my dear wife to himself, leaving me not only lonely but broken, and with a little ten-days-old baby to care for in central Africa.’ When home on furlough in 1938, Teddy met a fine young nurse called Mollie Walshaw. A cousin of Mrs Harold Womersley, Mollie was well acquainted with the great work of the Congo Evangelistic Mission. They were married on 7th January 1939 and Mollie proved to be an outstanding missionary. They were blessed with four wonderful children: Michael, Christopher, Margaret and Ann. Teddy was in his element. Life was truly wonderful once again. Mollie was as dedicated as Teddy and never spared herself. She worked to make the Kikondja Maternity Home an outstanding

success. Alas, the strain of working day and night as a missionary as well as a mother took its toll. In 1951 she suffered some kind of stroke. However she seemed to be recovering and was able to resume her busy life and duties. Then, suddenly and without further warning, she collapsed and died on Monday 21st January 1952, at only forty years of age. Teddy was shattered. Few men could have risen from such circumstances. Teddy brought his family home and, after a spell in England, he returned to Congo alone, facing the unspeakable heartache of having to leave his children behind. Yet somehow he carried on his great work at Kikondja with the same unsparing devotion and zeal, and completed another successful term on the field. On his last furlough in England in 1958 he was much sought after as a recognised authority on Africa. Interviewed on television he made it very clear that in his opinion, Congo was not ready for the independence that was coming. Teddy, along with other missionaries, had known as far back as 1956 that subversive forces were at work secretly. They learned that certain of the militarily inclined natives had been taken overseas for indoctrination and training by Russian and Chinese Communists. Each year, the rumblings increased. Communist literature flooded Congo. At the end of 1959 the Belgians announced that the 30th June 1960 was the day for the granting of independence. Riots broke out at the news, brutal murders were common and most noticeably, there was a marked hostility towards Christian missions. Throughout the first six months of 1960, Chinese communist arms poured in via Dar-es-Salaam. Even as the Belgian flag was lowered, a man attempted to stab the King of the Belgians. Willie Burton wrote: ‘Now the full force was apparent of what had been working up for years. Black armies with Chinese officers took possession of large sections of the country, murdering many missionaries and Christians.’ By September 1960 things were really boiling up. Thousands of rebels poured into the area in which the CEM had laboured. In spite of the danger, Jimmy Salter flew out from England and met his old friend Teddy, who took him by truck to Kikondja. Things continued to deteriorate. Elton Knauf, a CEM missionary from New Zealand, was anxious to get needed supplies through to the dispensaries at his mission station in Lulungu as well as money for their evangelists. As Elton prepared to go alone, Teddy said: ‘You don’t think I’d let you go alone!’ Adding with a grin, ‘It’s my job to go with you!’

31 april – june 2010

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The Lord Jesus illustrated and commended a Christianity that bent its back, soiled its hands and blistered its feet in stooping to help fallen man.

They set off next morning but soon ran into trouble at Mukuya as they were confronted by a band of surly natives armed with machete knives and barbed wire whips. Their leader, a huge, cruel-looking young man, wanted to know their business. As soon as they told him they were Christian missionaries, they all began to chant one of the songs of the rebellion: ‘We will not pay the white man’s tax! Kill them! Kill them!’ Soon they found themselves being hustled down the road. A group of local Christians rushed out to plead with the rebels, but in vain. Watching Christians saw

them gather round Teddy and Elton. Suddenly, one of the rebels lifted his machete and struck the first blow. They witnessed Teddy and Elton hacked to pieces before their eyes. They saw them fall to the ground and heard them pray for their murderers even as they died. The Christians tried to recover the bodies but the rebels drove them away with dire threats. After a few days without news, David Womersley flew out to search for them in a United Nations helicopter. At Lulungu, David learned the story of the martyrdoms from Zekadiya, a native evangelist. With many tears, he told David all that had

Teddy Hodgson with his second wife Mollie after their wedding in 1939. They were married just 12 years happened. On returning to Kamina, Harold Womersley despatched the telegram: ‘Hodgson and Knauf martyred Wednesday evening November 23rd.’ The news was relayed around the world. There is a sense in which one could say that it took the organised evil and might of God-denying Communist Russia and China to stop Teddy – and the only way they could do that was to have him killed. But his dying prayers are still being answered and the work in Congo continues, to the glory of God. Hallelujah! Teddy once wrote: ‘The Lord Jesus illustrated and commended a Christianity that bent its back, soiled its hands and blistered its feet in stooping to help fallen man. Some are called to be Apostles, but every Christian is called to be an Epistle, each believer one of God’s love letters to be known and H read of all men.’

april –june 2010

Supernatural gifts It will be noticed that I have employed the word ‘supernatural’ in the definition of every one of the gifts. All the gifts are miraculous – a hundred per cent miraculous. There is no element of the natural in them at all. They are all beyond and independent of any knowledge or ability man has or can have without them.

his is what distinguishes them from the fruit of the spirit headed by love in Galatians 5:22-23. The ninefold fruit is for character. none is miraculous. The nine gifts are for power. All are miraculous. This will appear again and again in the study of the individual gifts. read again 1 Corinthians 12:12-21. spiritual gifts in the possession of believers are absolutely necessary to Christ. ‘for as the body is one, and has many members… so also is Christ’ (1 Cor 12:12). They are as necessary to him in the carrying out of his present purposes as the limbs and faculties are to the natural body. If this is not the plain meaning of this portion, embodied vitally as it is in this chapter dealing specifically with the gifts of the Spirit, it has no meaning at all. The verses state as clearly as anything could that so far as a ministry of miraculous power is concerned, the body of Christ without the gifts of the spirit is a limbless trunk, blind, deaf, dumb, helpless. Or, stated in more precise terms, the members of Christ without the gifts are as limbs bereft of vitality, paralysed, and as organs robbed of their faculties. There is little difference in power between a palsied limb and an amputated one. The gifts in men are as divine faculties to the Lord. We are his members. The gifts are as eyes to him; ears, feet, lips, hands. ‘As he is so are we in this world’ (1 John 4:17). When Jesus left this earth he provided that his followers (those of them who should be obedient to his command to tarry for the spirit’s enduement) should be full of power to continue undiminished and unrestricted his miraculous ministry. They were to be his lips to speak in compelling unction the words of life and miraculous deliverance; his eyes to see human need, detect church corruptions, to know in advance coming calamity; his ears to catch a cry of distress across the miles; his hands to do in response to human appeal the mighty things he did with his own anointed hands on earth. What can this portion mean if it does not mean

that the miraculous gifts are as much a necessity to the Lord now in the members of his body, as they were in the members of his very body when he dwelt among men? Was it not the spirit-given gift-accompanying anointing in the power of which he stepped into Cana’s feast to turn earth’s earthenware cisterns into chalices for the bearing forth of heaven’s wine? For is not the first of miracles a parable not only of water, but of water-pots? A parable of Pentecost as well as of the cross? But, say some very dear and highly esteemed Christians, the gifts of the spirit in any case are surely as optional as eyesight; well, you can walk without eyes, but you cannot see without them. you can be holy without the gifts, but you cannot be mighty in God without them. It is power, not holiness that heals the sick – the power that the gifts supply. And remember that the highest claim to holiness is weakened by an exhibition of undisguised irritation or disobedience concerning any of the commands of God. Does not holiness consist in

Harold Horton obedience to every command of our most holy God – even the command to ‘desire spiritual gifts’?

Prayers worth Praying Lord, I cannot think, pray, worship, act or be what I should be today unless you fill me afresh with your Holy Spirit. Lord, I need you today. Let me live under the anointing of the Spirit, help me meet the challenges, take the opportunities, and live for your glory in all that I am and do today. Come, Holy Spirit, I need you! I ask this in the name and for the sake of the Lord Jesus. A men. John L ancaster

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34 april –june 2010

What if... I hadn’t prayed Black magic and sorcery are rare in the UK’s secular and materialistic society, but in many parts of the world the battle between good and evil is much more obvious and rapidly becomes a contest between the demonic and the power of the Holy Spirit as this remarkable account of one pastor’s experience shows...

ust over twenty years ago in the tiny, East African country of Burundi, Pastor Mark was at prayer. Prayer formed a large part of Mark’s ministry, but at this time – about 10.30pm at night – he would normally have been in bed. This evening, however, his burden was to pray for his country, his church and his family. Mark’s wife had just given birth to her first child a few days before and Mark prayed fervently that God would protect his little family from the evil that seemed all around him. Suddenly Mark heard the noise of someone approaching from the outside. He opened the door of his house and looked out. Coming towards him out of the darkness was a very powerful witch. Through the clear African night Mark saw that she had supernatural flames coming out of her fingertips. When she saw Mark at the door fear came over her face and she turned and ran. Mark chased her, but was easily outrun by this 80-year-old woman who was running with five-metre strides by the power of her witchcraft. Finally she bolted into her house and locked the door. Pastor Mark retired to the church to pray for the rest of the night. He prayed that the power of the witch over the area would be broken and that she would present herself at the church by the morning. Sure enough, in the morning, the witch came to the church bringing all the charms and fetishes of her witchcraft. She confessed to Mark that her plan that night had been to dig up the afterbirth of his son’s birth (buried in accordance with African custom) which she would use to put a spell on the new-born baby. The baby would then die and, after it had been buried, she planned to raise the child up by beating on the grave with a magic stick. The last part of her diabolical plan was to have been to eat the child in order to increase her power over the area. That night, however, when Mark looked out of his house, all she saw was a fire that

A life the devil tried to destroy – Mark Jr’s wedding chased her. The fire had chased her into her house and had been burning her ever since. She now realised that Mark’s God was greater than the spirit gods she served and she wanted to get rid of her charms and serve the true God. fter prayer, Mark made a fire and began burning the witch’s charms. One by one they went into the fire until all that was left was a stone. However, when Mark tossed it in, it jumped out. Three times that happened until Mark commanded it to stay in the name of Jesus. The stone then shattered into pieces. The witch confessed it was her most powerful

charm and people had been known to die by its power. The old woman lived for another two years as a Christian. The power of witchcraft over the area was broken and a mighty revival hit the district. It lasted through the terrible troubles and genocide of the 1990s and many of the leaders in the church in Burundi were products of that revival. Today the church at Gatabataba has over 1,000 people with many churches planted out from it. In July of 2009 Pastor Mark’s son (Mark Jr) was married. As I stood watching the ceremony I thought, ‘What if Mark hadn’t prayed?’

â&#x20AC;&#x2030;35 april â&#x20AC;&#x201C; june 2010

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