A Strategy for Missions and Church Planting: The Methodology of Charles H. Spurgeon.

STRATEGIC  PASTORAL  LESSONS 

 HISTORY FOR TODAY & TOMORROW

by

Dr. Marc S. Blackwell, Sr.

Cape Town, South Africa

ABSTRACT:

A Strategy for Missions and Church Planting: The Methodology of Charles H. Spurgeon. These potential lessons from history may provide a useful model" for discussion about pastoral issues for today and tomorrow? Given at a Workshop on March 1 2015.  Missionary Marc S. Blackwell, Sr. - led this discussion from his perspective of over forty years of Church Planting Ministry to Zimbabwe, Durban and Cape Town, South Africa. The goal: “to be found learning from the past with a sincere desire to serve the Lord better in the future.”  The  central value of this study is  to determine the extent of Spurgeon's influence over a sixty year period between 1870 and 1930 within South African. Then those interested in such dialogue must take the next step -- to assess not only the degree of his influence and his methodology in particular but also to study further and discuss more how our own ministries can learn from and even build on his outstanding example. 

The influence of Charles Haddon Spurgeon and his Pastor’s College students on the church in  South Africa between 1870 and 1930 is an amazing story of vision and prayerful action. 

A brief overview of key biographical events:

To provide a better perspective on the relationship between Spurgeon and South Africa the following biographical dates are listed.   The areas especially important to South Africa are emphasised  (with italics). 

1834, 19 June: Born in Essex, Kelveden

1850, 6 January: Accepted Christ as his Saviour.

      3, May: Baptised at Islesham Ferry.

1851: Pastors Waterbeach Chapel.

1853,  18 December: First Sermon at New Park Street.

1854,  March: Commences his new Pastorate at New Park Street Baptist, London.

1855, July: Mr. T. W. Medhurst is accepted as first of the ministerial students.

1856, 8, January:   Marries Susannah Thomson

     20, Sept.: Twins: Thomas & Charles are born.

     19, Oct.: Surrey Gardens Music Hall meeting ends in pandemonium & disaster.

1857: A 2nd student is accepted and  the Pastors College is founded.

      7, October: Preaches to over 23,000 at Crystal Palace.

1861, 25, March: Metropolitan Tabernacle opened.

1864: Baptismal Regeneration Controversy.

1866: Colportage Association founded.

1867: Stockwell Orphanage founded and  the visit to Hamburg, Rev. Oncken, and the Hamburg "Rough House".

24 March  to  the 21st April renovations on the Tabernacle led to services at the Agricultural Hall, Islington and services were attended by 20,000 or more. 

     W. Stokes, becomes the first Pastors College student to Africa.

-Carl Hugo Gutsche of Hamburg also goes to South Africa.

1875: Mrs. Spurgeon's Bookfund begins.

1876: Spurgeon sends Rev. W. Hamilton to South Africa

1877: Spurgeon sends Rev. G. W. . Cross to South Africa

1878: Spurgeon sends Henry J. Batts to South Africa

1879: Girls' Orphanage founded, London.

1880: Spurgeon sends Rev. Walter Mann to South Africa

1883: Spurgeon sends Evans & Maynard to South Africa

1884: Spurgeon sends Rev. H. T. Peach to South Africa

1886: Spurgeon sends Rev. J. F. M. Warren to South Africa

1887-1891: The Down-Grade Controversy.

1887:  Spurgeon, Tabernacle & Pastors College withdraw from the Baptist Union.

1889: Spurgeon sends Adamson & Hay to South Africa.

1891: Spurgeon sends Baker & Russell to South Africa

1892: 31, January  -  Spurgeon Dies.

1893: Rev James Maginnes is sent to South Africa

1894: Spurgeon's son and new Pastor of the Tabernacle, Charles visits South Africa

1898 -1921: Some eight more Pastors College students come to South Africa, at least six (from this grouping) remained in South Africa  through 1930 and many longer.

Table of Contents

Abstract: 

Key Biographical Events

Introduction:

        A New Appreciation. 

        His Distinctive Style

        The Spurgeon Strategy for Ministry

1. Spurgeon’s Largess to South Africa.

The Size Of The Legacy.

Estimating The Debt. 

The Widening Spurgeon Influence.

The Influence Begins..

Another Spurgeon - Styled Pioneer.  

2. His Positive Styled “Sectarianism"

      The Non-Conformity Cause..

The Gentlemanly-Style With A ‘Punch.”

  Facets Of The Spurgeon Philosophy Of Ministry.

3. Leadership through Style.

             Going Forward Through Commitment.

4. Summary:.

              Spurgeon was a soul-winner.

              The Finanacial Influence of Spurgeon.

               Emphasising Separation.

               A 'Balanced' Separatist.

       Bibliography.

~~~~~~~~~~~~~~~~~~~~~~~~

Acknowledgments:

The author wishes to thank the Lord for the privilege of serving Him, with his wife, Judie, and his family as Independent Fundamental Baptist missionaries in Southern Africa, these past forty-three years. The opportunity to evangelize, disciple, train leadership and plant churches among the British Colonial Rhodesians, the Shona of Zimbabwe, the English and East Indians of Kwa-zulu Natal Province, and now for twelve years, the Dutch speaking  Afrikaners of the Western Cape Province has clearly been a gracious and providential work of God in my life and that of my family. The national Christians and leaders of each church, the students of the Church Ministries Institute and the missionaries - co-workers and teammates - all have shown such great patience and love as they have encouraged my own spiritual growth and walk. To them and their ministry in the Lord I am grateful. drMSBsr

Introduction

The influence of Charles Haddon Spurgeon and his Pastor’s College students on the church in  South Africa between 1870 and 1930 is an amazing story of vision and prayerful action.  His role was greater  than any other single factor  and it is fair to say that he was primarily responsible for planting the Baptist church throughout Southern Africa.  Although his role was so great, all this foundational church planting ministry was accomplished without Spurgeon setting foot on the continent of Africa. At least from an missionary perspective it is regrettable that the Spurgeon's fame as the "Prince of Preachers"  overshadowed his greatest contribution,  His missionary vision and the visionary nature of his leadership. 

Spurgeon’s life was focused on transferring his vision into practical action in the areas of  missions, evangelism, and leadership training that included personal pastoral care to his Pastoral College students. In the case of South Africa, these "Spurgeon men,"  made an indelible mark on the face of this land as they spread Spurgeon's strong Biblical emphasis and  leadership style throughout South Africa during the last decades of the nineteenth century and the early decades of the twentieth century.  I trust you will enjoy this brief look at the Spurgeon heritage of  a vibrant conservatism built on aggressive evangelism, distinctiveness in doctrine, and a popular ministry style.

A NEW APPRECIATION

Since my teenage years I have been aware of the English Baptist's "boy preacher." This unusually talented young London preacher and pastor  was the Reverend Charles Haddon Spurgeon. My American pastors often quoted from the sermons and anecdotes of this man they  referred to as a "Prince of Preachers.”  Our youth leaders challenged us with illustrations of his dedication, his pulpit courage, and even the Christian character shown in the manner in which he courted his future wife, Susannah. When I eventually decided on the Christian ministry as my vocation, I found seminary libraries, student dormitories and even one Bible college named after him. The sermons and lectures of this  puritan style Baptist preacher, eventually filled more than two shelves in my private library. Helmut Thielicke wrote: "Sell all that you have...and buy Spurgeon."  Thielicke emphasised his respect for Spurgeon as preacher with these words: 

It is evidence of the substance and also of the excellence of form in Spurgeon's sermons that--removed from the situation in which they were originally preached, and also from the magnetism of Spurgeon's personality!  -- they lose very little in print...of what other preacher of the nineteenth century could this be said?

After my arrival in Rhodesia (now Zimbabwe) in 1974, and especially after my relocation to South Africa in 1980 I noticed that the memory of Rev. Charles H. Spurgeon was recalled from a somewhat different perspective.  Yes,  South Africans also remembered his greatness as preacher but quite often the South African Baptist added comments such as: 

Rev. ____ was our church's first pastor, and he was one of Spurgeon's students,  or   In our home, like many others throughout South Africa, one of C. H. Spurgeon's books was always to be found among our Christian books. 

All my life I had accepted the various Spurgeon biographer's interpretation as correct: Spurgeon's greatness was to be understood by knowing him as a gifted orator, Bible preacher and the last of the Puritan theologians.  Spurgeon has always been one of my Christian heroes and a positive influence in my life,  but the Spurgeon I had known was not at all the Spurgeon I was beginning to understand. Through the passing comments made by many South African Baptists and through my growing understanding of  South Africa's  history,  especially as it was influenced by Spurgeon,  I was developing a new and fresh appreciation for Spurgeon.  

In all fairness I must admit that not everyone will agree with my interpretation of Spurgeon or my view of his worthiness as our example. Some may disagree with my own interpretation, especially as I discuss the historical reasons for Spurgeon's hardening attitude toward the need to separate from ecumenical compromise.  While he sought to maintain every possible unity within his own denomination and within general ecclesiastical circles, Spurgeon as I interpret his life and ministry did take an increasingly stronger or negative position against ecumenism. Again, as I outline the degree to which his position on eschatology evolved and why the change took place there will be those who will want to disagree with my interpretation.  (The current pastor of Spurgeon's Tabernacle is one such case in point.)

Spurgeon would develop in those students and ministerial friends and co-workers a unique respect for the importance of having a personal distinctiveness in their ministry styles.  His appreciation for the value of a genuine spiritual unity among Christians was restrained by his respect for individuality. Distinctiveness and unity have always been recognised as problematic concepts to blend.  In South Africa this blending of distinctiveness and unity has been a "thorny issue."  The Baptists, as well as many other Evangelical groups, have long struggled to resolve the question of unity and ecumenicity.  Evangelical and Fundamentalist Christianity have often found themselves caught between their desire to advance their own distinctiveness and vision for ministry while, at the same time, trying to satisfy the need to demonstrate  love and acceptance  toward other denominations and organisations within the religious community.   Spurgeon and "his men" offer South Africans a useful model  for reaching the goal of a balance in Christian ministry.

In Dr. D'Aubigné's "History of the Reformation" one finds many similar statements regarding the balance between unity and distinctiveness to those found throughout the teaching and preaching of Spurgeon.

Spurgeon,  when observed from the vantage point of his influence on other countries, (such as  South Africa,) will be best understood as a "Prince of Discipleship" though he undoubtedly will rightfully remain known as the "Prince of Preachers." Though I have not always placed equal stress on each aspect of his leadership style,  we will readily see in Spurgeon a man dedicated to handing on a distinctive style of leadership. Four primary streams of thought  make up the Spurgeon strategy for ministry:

• that of a distinctive and innovative leader; 
• a well studied theologian and popular preacher; 
• a loving pastor and a common man totally committed to people as individuals; and 
• finally, a cautious and thoroughly Biblical teacher. 

  His distinctive style focused on people and helping them arrive at the particular point of spiritual usefulness that they themselves had longed to provide. It was the nature of his style of ministry to be an attentive listener and not one to dominate others.  He would set out to motivate people to see their own potential and then he would demonstrate his belief in them by giving them or their project some type of personal and practical support. 

Multiplication as a strategy of ministry was not an abstract theory for Spurgeon but was at the heart of his ministry. It was, for him,  a practical life-long commitment.  My own interpretation of Spurgeon, which was developed primarily by observing his South African influence, reveals him as intentionally setting out to make disciples who would be competent leaders. He should be remembered as a man who by listening  could quickly turn his keen powers of  observation into a motivating leadership of the highest sort.  Spurgeon was an educator, but he was more than an educator along the lines of the Greek cognitive model.  Spurgeon  practiced a more Eastern and Biblical model of education where doing, proving and living are  the pedagogical means and  goals. 

  By focusing on people through what he himself  called "An All-Round Ministry," even the very thinking of many of his followers could be moulded and challenged toward a good cause. Yet , the Spurgeon influence was always accomplished without using the  methods so common among the high pressure leadership styles popularised in our modern times. It is clear that motivation, not manipulation, suited Spurgeon's style.  He fused the western traditions with his more non-formal applications to bring his students education to a most competent level.  

His students referred to him in many different ways, ways that reflected the many different aspects of his personality and ministry he had presented to them. He was their "beloved pastor," "the President," and simply "Mr. Spurgeon." Spurgeon was a student of  the practical and spiritual needs of men. In many ways he was ahead of his time and this was especially clear as we study his personal adeptness in applying what we would today consider to be sound psychological methods. His theory of leadership was not self-centred, nor was it functionally focused around the practical aspects of  church or denomination.  Because of this personable approach toward those within his care and influence Spurgeon was especially able to provide motivation while helping these men and women to maintain an honest awareness of their personal limitations.

Spurgeon, as a great encourager of others, maintained an amazing level of correspondence with friends, family, students, internationally known denominational leaders and with any and all who may seek his advice or just seek to correspond out of appreciation for his ministry, books or sermons printed in many international newspapers.  As I read through the hundreds of Spurgeon letters archived in  London, in South Africa and in the United States, it became evident that, though employing a personal correspondence secretary, so very many of his letters were truly personal letters and often written in his own hand. This genuine interest in others was communicated in everything he did, in every sermon he preached and would encourage a personableness in the preaching style of his students that marked them as "Spurgeon men." 

HIS DISTINCTIVE STYLE

It is important that look carefully at Spurgeon's own distinctive style of ministry.  His distinctive style influenced the lives and actions of his disciples,  such men as those he sent to minister here in  South Africa, and the result was an increase in what was then considered to be the most unorthodox means and methods ever seen in nineteenth century pulpits and churches. We will also consider his reasoning for his unusual views on sectarianism and separatism. 

  It is also valuable to  understand the degree that Spurgeon and his men were products of their times and to what degree they were catalysts for  the changes that were taking place in and around their ministries.  I have already pointed out that it is my belief that Spurgeon's changing circle of fellowship and co-operation greatly effected the last years of his life and those who followed him.  His movement from the strict Puritan and classic Calvinistic emphasis is not the centrally important issue, but the fact that this change was toward the more Fundamentalist and moderate dispensationalist interpretation of Scripture needs to be better understood. We must not limit our thinking only  to the fact of his changes but to the reasons and results of his change. The downward slide toward a more liberal  position in the churches of the British Baptist Union (and among other denominations as well) pressured Spurgeon to move toward Fundamentalism.  These  changes were to effect the South African ministry, especially among the Baptists,  including  both the Afrikaans-German speaking, and the English speaking Baptist churches. We will look closely at the results of these influences. 

His use of international friendships and alliances with  pastors of similar convictions will be noted.  Spurgeon's relationship with Pastor J. G. Oncken, the German Baptist College, Hamburg, the Oncken printing  ministry, the related friendships of the German Baptist and the German Open-Brethren all came together to influence Spurgeon more than has been recognised. Further we will see that  Spurgeon promoted this two-front:  English and German plan of attack in the church planting efforts of a number of countries. In South Africa,  his development and use of a strong alliance with the German Baptist serves as one of the finest examples of  such missionary outreach tactics. The overlapping role that Rev. Ernest Baker, the Open Brethren in England and German and the many students from the Oncken and Spurgeon schools  played in the fulfillment of this strategy will also receive attention.

Spurgeon was sufficiently "ahead of his time" to be of  relevance for our own times.  With a greater appreciation of  Spurgeon, we South Africans could learn from the Spurgeon heritage, especially from those parts we see as worthy of our emulation and applicable to our own context in a new South Africa. 

THE SPURGEON STRATEGY FOR MINISTRY

Our own strategy toward our modern day missionary work can  benefit from an understanding of  the Spurgeon strategy for ministry --- which was:

[1.] the training of distinctive and innovative leaders; 

[2.] the encouragement of  well studied theologians who were nonetheless men committed to popular preaching styles; 

[3.] the support for a style of pastoring emphasising  personable, even loving pastors who focus on helping individuals; and finally, 

[4.] creating leaders who are especially cautious of any compromise of Biblical truth and who are able and willing to provide clear Bible preaching and teaching for both use at home, in society and for the good of the churches.

• Information based on extensive interview by ds. Marc S. Blackwell with German Bund Pastor F.H. Haus, Stellenbosch, Cape Province, Republic of South Africa, 1991.
• Spurgeon's College Library & Archives. 189 South Norwood Hill, London SE25, 6dj. From research of 5, June 1987.
• My own copies of the Rev. J. Turner and Tutnell letters and family album obtained through personal research. Mrs. Tutnell was Susannah Spurgeon's sister. Also University of Cape Town Libraries, 1982. The H. J. Batts Papers, BC 281. Further research at Cape Town Baptist Church archives, Wales St., Cape Town. Also See; Poorter, John Dr., (Ed.), "C. H. Spurgeon's Interest in Natal Baptists," (No publishing date), Published by the S.A. Baptist Historical Society. A collection of Spurgeon's letters and the letters of South African lay and pastoral leaders between 1876 and 1928.
• Southern Baptist Theological Seminary, 2825 Lexington Road, Louisville, Ky., U.S.A.  From personal research of 14, July 1987

Chapter 1

SPURGEON'S LARGESS TO SOUTH AFRICA.

1.1  The size of the legacy: 

Spurgeon was to influence many peoples and lands that he never visited himself.  South Africa serves as a good example. Several  South Africa's  churches (especially those using the Dutch translations of his sermons) held him in high esteem. Certainly, the Baptists of South Africa owe him a great debt.  The heritage of South African Baptists to a degree far greater than has been understood should be linked directly to this one man.

His vision for world missions1 benefited South Africa and the practical and physical results can still be seen in the missions and churches established here by his Pastors College men. His vision to reach men with the Gospel through church planting remains a valuable example for those of us involved in church planting and missionary work today.

A fine illustration of the Spurgeon influence for world-wide missionary outreach is found in the life of  Rev. W. A. Phillips, who arrived in South Africa in June, 1905. The great degree of evangelical success enjoyed by Rev. Phillips among the Lamba speaking peoples testifies of  the spirit generally to be found in the  graduates of Spurgeon's  Pastors College. The special dedication so commonly thought of as  an integral part of the Spurgeon style of ministry20 was an obvious trait in those who studied under him.   His ministry at the Lambaland Mission helped move the previously dry and ineffective Calvinist Baptists of South Africa to consider a more balanced attitude  toward cross-cultural evangelism. The Lambaland Mission which Rev. Phillips founded, provides a perfect example of the power of the Spurgeon influence to motivate men such as Phillips to tackle and overcome such obstacles as lifeless theology, racial bias and directionless tradition. 

Phillips had been brought up as a youth under the direct influence of the life and preaching of Pastor Charles H. Spurgeon.  The emphasis Spurgeon placed on the need for missionary work was exceptionally strong for that time period in church history. Certainly for a Calvinist to place such a strong emphasis and to regularly encourage missionary outreach was "more than novel."   Spurgeon's  own commitment to world evangelism led him to encourage the repeated visits at the Tabernacle of the great missionaries of Africa and the East. These common missionary visits played a major role in shaping the thinking of men such as W. A. Phillips. 23 Phillips ministered from 1905 to 1927 and, like Spurgeon himself, Phillips was considered to be a strong Bible teacher and one who, like Spurgeon, was dedicated in a most personal way to the souls of men he sought to serve.24  Over half of all the missionaries of the S.A. Baptist Missionary Society during this period had received their training and/or had financial connections to Spurgeon, his college or his church.

  The simplicity of  Spurgeon's  methods and strategy made his style especially adaptable across cultural barriers.  What had worked in the great  Metropolitan Baptist Tabernacle among the wealthy class had also been tested and proven effective in London's Southside slums. This was a keystone to its overall strength and success. 

Of course, it is important  to remember that we must adjust the Spurgeon influence to fit with our changing social situation, but before we can adjust we must understand Spurgeon from every angle as possible .  "We cannot merely repeat, but must translate what he (Spurgeon) did." To translate the Spurgeon influence when so many biographers have reinterpreted Spurgeon to suit their particular personal theologies requires that we first see him in as objective way as possible, and then to "translate" him for our own benefit may require an especially objective look at ourselves, as well.  Both Bacon and Murray emphasised a Calvinist Spurgeon who was the "Heir of the Puritans," whereas Conwell created a Pentecostal interpretation of Spurgeon as Healer. What has been lost or forgotten in these reinterpretations is important to rediscover. Many modern church planters are attempting to develop a Biblical approach sound in doctrine and practicality and it is at this level that Spurgeon's history needs to be available.  L. Berkov once wrote: "The study of a doctrinal truth, apart from its historical background, leads to a truncated theology... the  lessons of the past are greatly neglected, and many feel they should strike out entirely on their own, as if very little had been accomplished in the past."

  At the core of Spurgeon's ministry and of that of his students was this emphasis on the importance of  the leader being involved in practical evangelism on the most personal level possible.  Spurgeon sought to establish clear living examples for his students. Principles of leadership were in his view as much "caught" as taught.  With the accompanying modifications that time naturally provides, most Baptists, as with most biographers of Spurgeon, have simply lost the memory of his approach to personal evangelism and the emphasis he placed on personal contact as a central tenant for Christian discipleship and leadership.  

1.2  Estimating the debt.

In 1927 The Wale Street Baptist Church published a booklet celebrating its first fifty years of "Life and Service" as a congregation. In chapter one, "The Earliest Days," the anonymous compiler made this telling observation: "One is tempted to digress for a moment, to try and estimate what Capetown (and all South Africa) owes to 'C.H.S'. "   This reference to "C.H.S." was, of course, to the Rev. Charles Haddon Spurgeon (1834-1892). As pastor of the large Metropolitan Tabernacle, London, and as the editor of The Sword and the Trowel, with its 15,000 monthly circulation 32, he had by the 1860s already become truly popular among common men, and both world famous and influential, as well. 

The strategy of a printed word was no chance  experience. Spurgeon was clearly attempting to influence his world. He authored devotional literature, biblical commentaries, and sermons of renown. By 1899 over a hundred million copies of his sermons had been issued in twenty three languages, and before his death 120,000 volumes of his largest expositional work,  The Treasury of David, were sold. To these figures must be added the influence of more than 125 of his other books.  

As the founder of both the Stockwell Orphanage and the famous Pastors College for poorer students, both of which were positioned strategically in the poorer communities of the Southside of London, Spurgeon communicated his belief in a Christianity that was conscious of and concerned for the social problems of his day. 

1.3  The widening Spurgeon influence.

"Thou therefore, my son, be strong in the grace that is in Christ Jesus. And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also." II Timothy 2:1-2.

Spurgeon was known for his appreciation for the ministry style and methods of Paul the Apostle.   Paul had outlined an approach for passing on the torch, i.e. the heritage, of the Christian Faith.  Spurgeon adopted Paul's own approach as his own.  Spurgeon would, like Paul, multiply his own effectiveness far beyond the normal influence of one man. Under the Pauline banner: "Follow me as I follow Christ" (I Cor. 11:1) Spurgeon would make disciples by the hundreds.  Through discipleship, Paul was able to multiply his own personal  ministry far beyond his normal sphere of influence. Paul simply placed his stamp of commitment on the lives of many men and women, who in turn would influence many countries he, himself, would never be able to visit.  Paul's discipleship of Timothy and likewise, the discipleship by Timothy of others, would then carry his influence into later generations. 

London's famed Southside pastor, Charles Haddon Spurgeon would live to see how his own influence, much like Paul's, was to grow with every disciple made. These loyal  "disciples"  extended the Spurgeon influence far beyond their pastor's own imagination!

It is important to notice the role the Pastors College played in the development of the Spurgeon influence in South Africa. From 1855 to the early twentieth century the many students the college trained for service in South African Baptist churches played more than a key role!  As we shall see in this and following chapters, the church planting and church expansion concepts of Spurgeon so influenced South Africa Baptist between 1870 and 1915 that it is fair to say that the majority of all  English work done was done in some direct connection with a Spurgeon Pastors College graduate.

  Two of the earliest examples of this influence can be seen in the lives of Rev. Stokes and Rev. Hamilton who were the first two out of  twenty "Spurgeon Men" sent to South Africa during this short period of 45 years. Others more indirectly related to Spurgeon would also be sent or come on their own.

1.4  The influence begins: 

  The young pastor would waste no time!  In 1854 he accepted his call to the New Park Street Baptist Church, as it was then named, and within one year would begin  training his first ministerial student. Three years later he would accept his second student and by the thirteenth year would send out his first church planter to South Africa.

  The Rev. W. Stokes, began his South African ministry on May 15, 1867 in Port Elizabeth. H.J. Batts' in his History of the Baptist Churches in South Africa  is careful to note that Rev. Stokes was an "early student" of C.H. Spurgeon's Pastors College. This connection with Spurgeon was considered by  everyone in religious circles to have been a most special privilege. To have studied under such personal attention of Pastor Spurgeon himself was accreditation of the highest sort. More than just a graduate of the college Stokes was of continuing interest to Spurgeon and as such was also a continuing enterprise supported by him and followed with great interest.

  In the Sword and the Trowel, Spurgeon's magazine,  issued on 1 August 1870 there is a lengthy report on the "Baptist Church, Port Elizabeth, South Africa." The article reports that the church had completed their "third anniversary since the settlement of Mr. W. Stokes, late of our College, on Sunday, May 15th." The article went into great detail on the finances and improvement in the facilities since the church came under Rev. Stokes' care, then it was reported that there was now " Fifty-two members in regular communion, and this increase has been gained in the face of difficulties and obstacles seldom met with in the old country." 

Stokes ministry of the Queen Street Baptist Church was not just pastoral, he like Spurgeon paid great attention to administration. This balance of practical with spiritual would be found in almost every one of the "Spurgeon men." With Stokes came an enlargement of the church facility in 1870.  Pastor Stokes ministered there from 1867 to 1879. 40  It is more than chance circumstances that Rev. Stokes was quick, like his mentor, Spurgeon, to give his attention to the practical aspects of church growth, i.e. finances and facilities, and not just to preaching and visitation as had been the case in earlier predecessors at Queen Street Baptist. Again in 1873, Spurgeon reported: "Good news has reached us from Mr. Stokes of Port Elizabeth, South Africa, who is abundantly prospering. We salute him in the name of all the brethren." 

  The leadership style of Stokes shows many indications of Spurgeon's influence. One case in point was his attitude toward serving as the first President of the Baptist Union. This attitude can best be characterised as one with a "Spurgeon heart" for evangelism.  Spurgeon had always placed an unusual emphasis on encouraging evangelism and outreach that especially focused around the local church. This Spurgeon emphasis on the congregation's involvement in evangelism had not become a important feature in earlier South African Baptist ministries. Evangelism, in the sense of missionary outreach to other cultural groups was somewhat accepted,  but Stokes was openly evangelising  within the European community and openly used his congregation and position in the Baptist Union as the base for promoting and emphasising such efforts. Missions was not limited to the poor or other racial groups; now missions was evangelism for all and this was something not commonly accepted in South Africa or England before the coming and influence of Spurgeon. 

It is especially interesting to note how Spurgeon had also placed this same unusual emphasis on the practical work of evangelism at his London Metropolitan Tabernacle during the years 1861 to 1865. It is evident that Stokes as one of Spurgeon's earliest "personal students," had grasped the famous London pastor's vision for an unusually aggressive approach toward evangelistic preaching and ministry.  It is further clear that both Spurgeon and Stokes placed little value in the claims of many that they already had a church affiliation. Evangelism for both of them superseded all other duties and no barrier could be allowed to be placed in the path of evangelising any and all within their reach. Stokes, like Spurgeon, was genuinely dedicated to the idea of evangelistic outreach by means of planting new or branch churches. Stokes simply believed the primary purpose and usefulness of their young Baptist Union would be to enhance those potentialities. In his 1877 letter to the Baptist Union membership he wrote: "But we are anxious to do more ...and in order that we may work unitedly this Union has been formed ...our aim is to plant, or assist in planting churches..." 

Stokes, like Spurgeon, was not a "denominationalist," but was  simply dedicated to soul winning and church planting and prepared to use all logical or practical means to accomplish this task, so long as  compromise of one's convictions was not required.  Pastor Spurgeon's interest, evident through the regular reports of the men's progress in his magazine, indicate that he was just as proud of his student as the student was of his pastor. This support and encouragement for his students was an aspect of strategy for Spurgeon and the College. They prayed for each graduate, they encouraged correspondence and financially helped them in their ministries as needed. 

Batts reports how very lonely Rev. Stokes was after the decease of his wife. Spurgeon was careful to encourage them both in his report. Pastor Batts was to "...relieve Mr. Stokes, who is returning to England for a time in order to gain fresh strength for his work in Africa." This level of personal attention and concern for pastors spread throughout the world is testimony of a most unusual network of co-operation and Christian love maintained by Spurgeon throughout this ministry years in London. 

This decision was confirmed once again through a report in The Sword and the Trowel  late in 1879.   "Mr Stokes of Port Elizabeth, South Africa, whose health has suffered through hard work and bereavement, has returned to England for awhile...".   Rev. Batts explains that Stokes and his daughter,  having returned to England, did not believe it God's will for them both to return as had been expected,  and  Rev.  Stokes accepted a London pastorate in 1880. 

1.5 Another Spurgeon-styled pioneer.

Rev. W. Hamilton arrived in Cape Town in 1876  and  planted  what was known, at first, as the Cape Town Tabernacle.   For nine years the first Cape Town Baptist congregation had the same name, "The Tabernacle."  This unusual name for a Baptist church stands out as one more example of how strong the Spurgeon influence  really was. Even the name of Cape Town's first congregation would be the same as the one to be found on London's Southside, a name peculiar to the famous pastor, Charles Haddon Spurgeon.  

In the preaching stations in Wynberg and Mowbray which were quickly developed under Hamilton, one gains a  further glimpse of the powerful Spurgeon influence.  Many of the practical, organisational and preaching methods that had worked on the Southside of London under Spurgeon were  quickly adapted to the Cape situation. Further, it is clear that Spurgeon was especially supportive of this particular ministry and encouraged others to offer the much needed financial help necessary for the undertaking. 

Spurgeon writes:  "Mr. Hamilton, who left us to form a Baptist Church at Cape Town, has been well received, for we have met with the following paragraph in the South African Cape Times: "The Rev. Mr. Hamilton has preached for the last two Sundays at Temperance Hall to the Baptist congregation which is now forming in this city. The building is not large enough for the number of attendants, and it is now the object of the congregation to obtain a more commodious place of meeting. Mr. Hamilton is said to be an able and earnest preacher, and it would appear that, as a student in Spurgeon's College, he has caught something of the master's tact and power.* The Baptists consider themselves very happy in having Mr. Hamilton's ministrations, and we hope they will succeed in procuring a more suitable tabernacle." 

  The underscoring of this reference to Spurgeon and his college is provided to emphasise  how highly the public in South Africa viewed the Rev. Spurgeon and how they also automatically assumed there was  a strong and continuing relationship between Rev. Spurgeon and his students. It is interesting to note that not only was the preaching style and certain personal mannerisms of Hamilton easily compared to Spurgeon's own.  Later the Cape Town church building would be given the structural style designed under the influence of the Spurgeon Tabernacle in London.

In reporting on the movements of Mr. Batts, Spurgeon once again shows his great interest in his students in South Africa. 

"Mr. Batts has gone to take charge of his (Rev. Stokes of Port Elizabeth) church during his absence. Mr. Hamilton's friends at Cape Town treated Mr. Batts most handsomely when he left them for his new temporary sphere of labour, sending him off with their hearty esteem and with tokens of their Christian liberality. We are gratified with everything which this Cape Town church does."  

In 1880 Spurgeon's magazine The Sword and the Trowel reports the following: "Notes: Africa. --- Mr. Hamilton of Cape Town reports the opening of the `converted' wine-store at Rondebosch, five miles from the city where he lives. This is the first Baptist Chapel at Cape Town, and also in the Western Province of South Africa.

Batts details how Mr. Spurgeon was appealed to when a certain "divergence arose between him (Hamilton) and some of the congregation." A rival congregation was begun and a Rev. George Williams came out from England to pastor the work. The whole matter proved abortive and Williams left South Africa, for Canada,  after no more than two years.

In early 1882, Spurgeon reported: "Writing to us on January 16th, our Bro. Hamilton, of Capetown, says: --`In a month's time I hope our new chapel will be open. What a glorious day that will be to me after having striven for over five years for the result!'  We trust, therefore, that by this time the labours of this honoured brother are rewarded..."

It is noteworthy to observe that the only time a full photograph of the opening of a new church hall, (other than Spurgeon's own London Tabernacle), was to appear in The Sword and the Trowel would be in the 1884 edition and it would be the photo of the new Cape Baptist church hall. The importance given to this event can be better understood as one reads the longer than usual two page review and the updated report on the whole Hamilton ministry.

• Spurgeon, C. H., Editor, The Sword and the Trowel, 1873, p. 191;
• The Metropolitan Tabernacle Pulpit, Pasadena, Pilgrim Publications, Vol. 16, No. 938
• Spurgeon, C.H., The Metropolitan Tabernacle Pulpit, Pilgrim Publications, Pasadena, Texas, 1969, The 1864, June 5th sermon on Baptismal Regeneration, like that of the 1874, March 15th sermon on "Saving Faith" are examples of Spurgeon's new style preaching on evangelism .Vol. VIII, IX, X, XI, XII  include numerous other examples of these unusually direct evangelistic sermons that would shake the "accepted norms" and lead the way to a new preaching style.
• Hudson-Reed, History of the Baptist Union of South Africa,  p. 69.
• Batts, H.J., History of the Baptist Church in South Africa, T. Maskew Miller Publishers, Cape Town, 1922  pp.  31-33.
• Blackwell, M.S., Personal Research Notes of 18 July 1989, Cape Town 
• Iain Murray's, The Forgotten Spurgeon, Banner of Truth Trust, Carlisle, 1966.

The three Afrikaans churches used Spurgeon's Dutch translations of his writings on a broad level.  Many of the Dutch/Afrikaans lekepredikers read directly from the volumes of his sermons in their public ministries. The University of Stellenbosch library, along with numerous Cape and Transvaal museums hold large reservoirs of his writings. The Congregational, Presbyterian and many Methodist churches joined with South African Baptists in an appreciation of the writings of C.H. Spurgeon.

Chapter 2

HIS  POSITIVE STYLED "SECTARIANISM.”

A distinctive of Spurgeon's Ministry was his preaching in support of his own understanding of the value of , what he was prone to call, "sectarianism". He held a genuine respect for his own interpretation of  English Puritan styled sectarianism. Twentieth century Christians with their broad acceptance of ecumenism may find Spurgeon's approach confusing or possibly even bewildering. His appreciation of sectarianism, nonetheless, goes a long way toward explaining the spirit so very common among Pastor's College graduates.  

In his Sunday morning sermon of March 30, 1862  he opened his heart on this subject:

 "I glory in that which at the present day is so much spoken against--sectarianism, for `sectarianism' is the cant  phrase which our enemies use for all firm religious belief. I find it applied to all sorts of Christians; no matter what views he may hold, if a man be but in earnest, he is sectarian at once. Success to sectarianism; let it live and flourish. When that is done with, farewell to the power of godliness. When we cease, each of us, to maintain our own views of truth, and to maintain those views firmly and strenuously, then truth shall fly out of the land, and error alone shall reign: this indeed is the object of our foes: under the cover of attacking sects, they attack true religion, and would drive it, if they could from off the face of the earth." 

In this sermon one can better appreciate Spurgeon's  distinct, and even outspoken style of ministry. It was just this direct style that made Spurgeon and his men the leaders they were. Though kind, loving and considerate of others, they were quick and sharply opposed to compromise and compromisers. This ability to stand decisively for or against both theological and practical matters gave Spurgeon and his men a quality needed for strong pioneer non-conformist leaders.

2.1 The non-conformity cause.

The famous or  now infamous (depending on one's viewpoint) June 5, 1864 sermon on "Baptismal Regeneration" established Spurgeon as a spokesman for the cause of non-conformity. "This was the most widely circulated of all his sermons."   Preaching and distributing sermons of this type were calculated to awaken the public from a lethargic formalism. Spurgeon was prepared to say things not normally accepted in religious circles. He would give the names of compromisers and preach openly against the liberals of his day. He often faced issues which were not considered ethical for pulpits in his day. He was the most vocal, and many say, the first in England to clearly stand up and decry the slavery in the Americas.  This boldness brought Spurgeon a particular type of attention, an attention that he would use to draw listeners to hear the Gospel of Jesus Christ. 

The Spurgeon approach can only be fully understood when one recognises just how important his use of a strong polemical, yet tactful, style was.  His willingness to speak out against the evils he saw  was used as an aspect of strategy for a more effective ministry.  His sermon title for July 24 1864 was "Children Brought to Christ, not to the Font." Such titles, and even more the content that followed, illustrates clearly his approach to reach the "common man". The tradition of his generation of preachers was extremely formal, heavy in theological jargon and often simply boring. Spurgeon was determined to go in an altogether different direction of ministry.

In his lectures to his students he is quoted as saying: "This age has become intensely practical, and needs a ministry not only orthodox and spiritual, but also natural in utterance, and practically shrewd. Officialism is sick unto death; life is the true heir of success, and is coming to its heritage. Mannerisms, poinpositites, and proprieties, once so potent in the religious world, are becoming as obsolete in the reverence of men as those gods of high Olympus for whom in past ages poets tuned their lyrics and sculptors quickened marble into beauty." 

It was just this special Spurgeon's "polemical" direct style which would be passed on to the generation of preachers that would follow the Spurgeon example. By use of the words "polemical style,"  regarding Spurgeon  one refers to his bold yet eloquent "worldly" style.  The  use of "worldly" as a caricature of Spurgeon's style comes from Helmut Thielicke when he refers to Spurgeon's style as "worldly" in the sense of  a caricature (p. 8), to his humour (p. 25) as well as other aspects of the Spurgeonic preaching style.

Thielicke further draws special attention to Spurgeon's method of penetrating into what psychologists call the `image level' of their unconscious (p. 9), and of his commitment as a preacher to co-ordinating nature and soul (p. 19) in the use of rhetoric so as to fight against stiffness in preaching and in life (p. 21). Spurgeon further plunged himself into a sanctified (p. 25) worldliness so as to meet man where he is (p. 29); not to accommodate men, but to evoke a shock by using the realm of the familiar to describe the divine (p 33); and then to do so with a credibility that results when one gives what is his own (proprium) and not that which comes from outside (alienum) of him.   Spurgeon sought to communicate, in a truly effective manner.  Life's real issues were of importance to him since he saw their spiritual importance to the lives of his potential hearers.  His communication with the common man must be seen in the context of the times to be fully understood. Preaching was unusually formal during the  time of Spurgeon's  ministry. Spurgeon was intentionally far from formal.

2.2 The gentlemanly-style with a "punch".

South Africa would also learn of this new bold but gentlemanly style.  This style was found in many of the "Spurgeon Men" who came to minister in South Africa. Both the Cape Times and a local Baptist church publication from this period noted the Spurgeon characteristics in one of the very first pastors to come to South Africa, Rev. W. Hamilton (1876). Spurgeon himself reported that: "Mr. Hamilton, who left us to form a Baptist Church at Cape Town, has been well received, for we have met with the following paragraph in the Cape Times:

  `The Rev. Hamilton has preached for the last two Sundays, at Temperance Hall, to the Baptist congregation which is now forming in this city. The building is not large enough for the number of attendants... Mr Hamilton is said to be an able and earnest preacher, and it would appear that, as a student in Spurgeon's College, he has caught something of the master's tact and power." 

Mr. Baker, himself  a Graduate of the Pastors College and one of the last Spurgeon trained pastors of the church Hamilton had planted  became well known for  carrying on in this Spurgeonic style. This same powerful preaching style, with its tactful yet most direct quality, was also handed on by the last "Spurgeon men" to come to South Africa. Both Rev. E. Baker (1891) and Rev. Charles Garratt (1921) committed their time, money and effort to passing-on that same Spurgeonic style through the Bible College they founded in the Cape at the turn of the century. 

In the introduction to a book of his sermons Baker explained his view on this matter of using novel or popular subjects to add appeal to the Christian pulpit ministry: 

"What do we mean by the Second Advent? Or rather what do the Scriptures teach concerning it? There is no question that arouses more interest amongst Christian people than the Second Coming of Christ. It freshens up their faith. It takes them out of ruts. It affords material for conversation. It opens up the Bible, and makes it a new book. It provides a key to the understanding of history, and of the conflicts and the unrest of today. It kindles enthusiasm. It stimulates to service. It makes believers to be soul-winners. But it also arouses antagonisms. Many speak of it as a divisive doctrine. To some Christians it is like a red rag to a bull. It really makes them angry." 

Spurgeon's preaching and public ministry style  led many of his critics to the opinion that he  was lacking in true culture and finesse. The newspapers and popular magazines of his day published many cartoons depicting this "new style" preacher and his preaching. Their mockery of Spurgeon only further endeared him to the common masses.

2.3 Facets of the Spurgeon philosophy of ministry.

Citizenship and Christian social responsibility were important areas of Christian living in the eyes of both Spurgeon and his men. South Africa's Baptist laymen under the pastoral influence of the "Spurgeon Men" would be encouraged to make meaningful contributions to the development of this young nation. Christians were intentionally grounded in Biblical ethics that led to a "high view" of citizenship and its obligations.  Thus, the Baptist concept of the separation of Church and State was carefully balanced with the individual's responsibility for supporting and developing good government.

Source References:

• Day, R.E., The Shadow of the Broad Brim, Philadelphia, The Judson Press, 1934 
• Hendricks, James A., Baptists in Southern Africa, 1959, Published by Bethany Emmanuel Baptist Church, Progress Printing Co., King William's Town,  p. 33.
• Dallimore, Arnold A., Spurgeon, Moody Press, Chicago, 1984

Chapter 3

Leadership through style.

Although much more famous for his preaching, the word "discipleship" or possibly  leadership multiplication should really come to the mind of anyone hearing the name of Charles Haddon Spurgeon. To think of his leadership methodology is to think of the word "style". His use of distinctiveness or "style" to impact others was decisively effective.

Further, no better place could be found than South Africa to illustrate this amazing Spurgeon ability to pass on leadership qualities and vision. It was more than a vision for evangelism and mission, it was more than theological training, and more than a spirit of dedication that Spurgeon gave his men. The men who came under the influence of C.H. Spurgeon came under the influence of a strategy for mission that focused around a desire to communicate to the common man while remaining faithful to the most historic and theological aspects of the Christian faith.

  A graduate from his Pastor's College would, like an experienced soldier serve his military unit through a sense of loyalty and trust to the commander in chief. Spurgeon was just such a figure in the eyes of so many of the Baptist leaders of nineteenth century South Africa. He would long be remembered by them for his pastoral ministry and outstanding vision, but regretfully, only a few would sense the lessons learned by Spurgeon in his last few years of ministry.

Going forward through commitment:

Clear signs of social improvement and progress could be found in the Reform Bills passed by the Whig Government. Trade Unions were growing and slavery had been abolished throughout the British Empire the same year that C. H. Spurgeon was born.Science also took some important steps during Spurgeon's life. Medical science discovered bacteria, antisepsis and chloroform.  Florence Nightingale established new standards for the practice of nursing.  It is of interest that such leading citizens such as Miss Nightingale attended Spurgeon's Surrey Music Hall services in 1857.  But all of this was, in Spurgeon's understanding, a part of a great historical plan of which Spurgeon and every member of his congregation could play out a positive part.

Culturally these were also special times in England's history. Charles Darwin was busy formulating his godless theory of evolution. The literary world was  blossoming. Alfred Tennyson and Charles Dickens began their writing careers during this most historic period. The first public London libraries opened in 1845 and universal education for English children was finally provided in 1870.  To Spurgeon even the cultural developments were all a part of  the steps necessary to further open the door to the Gospel itself.

In these exciting Victorian times of  English social and scientific advancement, men like the Reverend  W. Robertson Nicoll, Editor of the Expositor's Bible,  were providing the interpretation of a Biblical nature that would be the foundation for a positive missionary spirit to match the excitement already developing toward the middle to late part of the nineteenth century.  Reverends W. J. Conybeare of  Trinity College and J. S. Howson, Dean of Chester, were writing their Life and Epistles of St. Paul, and their positivist interpretation of history would serve as additional fuel for men like Spurgeon committed to world missionary outreach.  These authors and many others, such as author and pastor Thomas Charles Edwards were "setting the doctrinal stage"  for  interpreting current history as a most direct act of God's providential working, and  especially for this specific goal of missionary advancement of the Gospel through his church.

In their introduction, Conybeare and Howson wrote:

"The condition of the world in general at that period wears a similar appearance to a Christian's eye. He sees the Greek and Roman elements brought into remarkable union with the older and more sacred elements of Judaism. He sees in the Hebrew people a divinely-laid foundation for the superstructure of the Church, and in the dispersion of the Jews a soil made ready in fitting places for the seed of the Gospel. He sees in the spread of the language and commerce of the Greeks, and in the high perfection of their poetry and philosophy, appropriate means for the rapid communication of Christian ideas, and for the bringing them into close connection with the best thoughts of unassisted humanity. And he sees in the union of Rome, a strong framework which might keep together for a sufficient period those masses of social life which the Gospel was intended to pervade. The City of God is built at the confluence of three civilisations. We recognise with gratitude the hand of God in the history of his world: and we turn with devout feelings to trace the course of these three streams of civilised life, from their early source to the time of their meeting in the Apostolic age."

Spurgeon, fully agreed with Conybeare and Howson's interpretation that history was little more than the servant of the Gospel and its preachers. He commented on their work stating that their writing was "far superior to any  other work on the subject. It stands," he commented, "like some overtopping Alp, a marvel among Scriptural biographies."    Spurgeon's only hope for the world was linked to God's Word and the vision it fostered for leading men and women to accept Jesus Christ as their personal Lord and Saviour.  For Spurgeon, the progress and developments of his times were all to be interpreted or translated as the providential work or hand of God specifically designed to advance the Kingdom of God.  To him, social progress was simply God's opening of new doors of opportunity for further evangelistic ministry. For Spurgeon, every step forward, and every improvement in society should be seen in the most practical terms of  how that step or improvement could lead to greater or more effective personal commitment to Christian action, missionary or otherwise.

The Pastor's College men unanimously agreed with Spurgeon's that evangelism was the peak of  the Christian's highest level of spiritual experience.

Source References:

• Pike, G. Holden, The Life and Work of Charles Haddon Spurgeon, Cassell & Company, Ltd, London, 1894, Six Volumes, Chapter  91, pp 123-124
• Spurgeon, C.H., Morning by Morning, and Evening by Evening and especially Die Sionsbank: 'n versameling van kosbare beloftes vir daelikse gebruik gerangskik, met kort verklarings uit die ondervinding geput, deur Charles Haddon Spurgeon; in Afrikaans bewerk deur F. Postma, Kaapstad, Dusseau, 1929 (242.2 Spu, University of Stellenbosch, Kweekskool).
• Hudson-Reed, Sydney, By Water and Fire,  South African Baptist Press, 1970, pp. 42-44
• My own research of the The Sword and the Trowel  volumes from 1865 to 1895 produced no less than 187 reports, references and articles on the work of Baptists in Southern Africa or to issues pertaining to the general development of the Spurgeon men and their ministries.

Summary: 

THE UNIQUE HERITAGE

(CONCLUSIONS)

Spurgeon had a practical commitment to both Personal evangelism and to world missions.  The Spurgeon's commitment to soul winning came from his belief that honest Biblical exegesis called for every Christian to accept this work, this ministry, as a priority in life. Although he was a Calvinist in the truest possible sense, he was determined to place Biblical teaching ahead of the influences of a theological system. 

Any reading of his sermons or books will bring this theme clearly to the mind of the reader. There is no need to substantiate this particular emphasis in Spurgeon's life since every book he wrote and every volume of his sermons rings out with the clear sound of his full commitment to the evangelism of others. There are, though, particular reasons why I believe Spurgeon's own emphasis on evangelism and world mission "rang so true and clear" and these we will see in the following observations.  

Spurgeon was a soul-winner.

His understanding of God's Word had led him to this commitment at a very young age.  During his first Pastorate at Waterbeach he found that prayer for souls led to preaching for souls and for a very personal interest in and concern for the unconverted.  Spurgeon was genuinely committed to practical action on an unusual level. Spurgeon's London congregation and seminarians benefited by his personal commitment to a form of  communicating the Gospel based on action and involvement. So many preachers have challenged their hearers to go out into the community, but did their challenging from their lofty pulpits. Spurgeon certainly preached on the need of soul winning, but his actions did far more than his sermons to undergird his challenges to others. He went, so they also went! Thielicke points out that Spurgeon "... actually went with his students from the Pastor's College into the highways and hedges and marketplaces. He turned up in the most dubious quarters and slums of London and gathered together the children from the streets."

The financial influence of Spurgeon

First, of course, was the strong financial investment that Spurgeon and his supporters had in the education of the large number of pastors and missionaries who eventually settled in South Africa. In addition to the educational costs  Spurgeon became personally involved in fund raising for the travel costs, libraries, salaries, properties

Due to the unusually strong influence of the Spurgeon Men on South Africa, and due in part to Cape Town's short-lived Baptist Bible Institute the Spurgeon influence was effectively passed-on in a most useful form. 

The Institute was led by two of the last Spurgeon men, Rev. Ernest Baker and Rev. Charles Garratt.  Rev.  Baker's contribution will be dealt with later, but for now Garratt provides a good illustration of  long term effects of Spurgeon's influence.  Charles Garratt, a key lecturer in the Institute, was born in 1878, and moved to Cape Town 1921, after attending Spurgeon's College and having pastored for seven years at West Green, Tottenham.  He was one of the last of the Spurgeon men.  His acceptance of the call to Wale Street, Cape Town, where he continued for sixteen years led to some of the church's most effective years of ministry.

Garratt was a fine teacher of the Word of God and as such served the young Baptist Bible School well as lecturer.  The roll of Garratt as teacher was without question his greatest service to South Africa, but other high points in his life's work and ministry were no less successful. One is reminded of the Spurgeon and Gracy teamwork when one thinks of the Baker and Garratt team.  Garratt's leadership added much to the team. His association with Baker, the co-operation these men showed stands as a special contribution to South Africa. 

Their new and short-lived Bible College effectively handed on their spirit and high level of competency and then through  those few students to another generation of South Africans. The next generation of the Spurgeon legacy would be both born and educated in South Africa.  Rev. J. D. Odendaal, one of the Baptist Bible Institute's students, illustrates the value of the Spurgeon distinctives so clearly. Odendaal's primary contribution was to carry on the "Spurgeonic torch" to the next generation and to the Afrikaans Baptist in particular.

Emphasizing Separation

Distinctive to Spurgeon's ministry was his growing appreciation for the Biblical arguments that encouraged Christians  to separate from compromise.  This matter of separation was especially becoming obvious to him in the area of ecclesiastical issues. He had always recognised the need for personal separation from unholy alliances in the individuals battle against the sins of the flesh, but now the application of these Scriptures and others was broadening to include ecclesiastical relationships. Liberalism was growing in England, a soft reply from Evangelicals disturbed him, but at first he seemed to be satisfied with a public response, whether soft or firm. At first no greater alarm seemed necessary but in time this would definitely change and Spurgeon would shift to a far more outspoken position and response to ecclesiastical and theological compromise!

Iain Murray provides us with a good analysis of the early stages of Spurgeon's thinking on this particular distinctive of ministry strategy. In Spurgeon's day, the idea of ecclesiastical separation was confused. Murray tells us: 

"...there was a general unwillingness to confront the new teaching {of Higher Criticism}: and those who regarded the circulation of the new ideas as an incipient danger found little support... A similar failure to deal directly with the issue showed itself in connection with the notorious case of Colenso, Bishop of Natal.

For writing a volume published in 1862, impugning the authenticity of the Pentateuch, Colenso was deposed in South Africa, yet when he returned to England the validity of his deposition was not upheld. This was the kind of thing Spurgeon was referring to in 1864 when he said:

` God's Word, in this age, is a small affair; some do not even believe it to be inspired; and those who profess to revere it set up other books in a sort of rivalry with it. Why, there are great Church dignitaries now-a-days who write against the Bible, and yet find bishops to defend them. …`Do not, for a moment, think of condemning their books or them; they are our dear brethren, and must not be fettered in thought.' How many days ago is it since a bishop talked in this way in convocation?" 

A "Balanced" Separatism.

Once again we find in the Spurgeon Pastors College one who illustrates just how the Spurgeon influence was brought to the shores of Southern Africa. Rev. Maginnes, arrived in South Africa 1893, having completed his studies at the Pastor's College in 1892.  At his graduation he announced his plans to arrive in the Cape to begin a ministry in South Africa.  He, in fact, was to be the fourth pastor of the Cradock Baptist Church in the Eastern Cape Province of South Africa from 1893 to 1906.  His personal attitude, the spirit of his ministry and his spiritual insight exemplified a balanced outlook toward being independent from the growing compromise and the 'modern thought' theological trends of his day and doing this while remaining a humble servant of the Lord and God's people.

                Rev. James Maginnes exemplifies well the separatist spirit of the Spurgeon men. In 1894, after C.H. Spurgeon's death Rev. Maginnes wrote  The Sword and the Trowel reporting on the 1894 visit of, the late Pastor Spurgeon's son, Charles. Following the report of Charles' visit Maginnes assured the London church and its readers that.. "The church in this town is composed of English, Irish, and Scotch residents, who love the Lord Jesus Christ in sincerity and truth. That gospel-killer called `modern thought' is quite unknown among us. The soul-saving, God-honouring doctrines of free grace, which were so warmly loved and so earnestly taught us by our dear departed President and Principal, C.H. Spurgeon and David Gracey, are the doctrines which are preached here, and the only ones that our people wish to hear."  Such statements as this were common from the lips or pens of the Spurgeon Men in South Africa. Their loyalty to Christ and to the example and teaching of C.H. Spurgeon and the Pastor's College was more than obvious!

Spurgeon's evolving opinions on ecclesiastical life eventually led him to make a dramatic decision, unique for an English pastor in this time period. After twenty-three years of deliberation, he actually withdrew from his own denomination's official body, the Baptist Union. The continuing influence he held over so many  pastors was demonstrated when his own withdrawal from elicited strong support from almost all of his previous students. It is interesting to note that men like Baker and others (English and Afrikaans) in their Cape Baptist Bible College - were committed to a more independent, though still inter-dependent, relationship between themselves and other church groups. 

It is further clear that these London Pastor's College Graduates and the Graduates of their own Cape College were committed to Fundamentalism, Dispensationalism and a Biblical Literalism uncommon to South Africa at that time. After the end of this "Spurgeon-Baker Era" South Africa swiftly followed the more formal denominational route and their general conservative Evangelicalism would be influenced by the Southern Baptist academic mindset that entered into their midst through their new colleges. In a short time they had placed the books on Dispensationalism and the Scofield Bible in a glass case in their Kempton Park Library to be remembered with nostolgia but no longer to be taught - ultimately being replaced by a more figurative, non-dispensational and amillennial outlook.

Any further consideration of these ministry related "life-lessons"  ...  

need more thought and discussion in a group setting!

I encourage you to do - just that

drMSBsr

~~~~~~~~~~~~~

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Fuller, David O., Editor, Spurgeon's Sermons on the Second Coming, Zondervan Publishing House, Grand Rapids, 1943.

Garnett Mary, Take Your Glory Lord - William Duma, His Life Story, Published by the South African Baptist Missionary Society, 1981, Roodepoort.

Garratt, Rev. C. (Pastor/Editor), Fifty Years of Life and Service in the Wale Street Baptist Church, Webster Standard Electric Press, Ltd., Printers, Worcester. C.P. 1927. 

Garratt, Rev. Charles, The Permanent Character and Value of the Baptist Witness, Presidential Address from the Chair of the Baptist Union of South Africa, City Hall, Port Elizabeth, 16- 9-1926.

Haus,  F. H., Carsten Langhein and the Frankfurt Baptist Church, Published by the S.A. Baptist Historical Society, Pietermaritzburg, undated.

Haus,  F. H., Carl Hugo Gutsche, An (unpublished) paper given at the Minister's Fraternal during the Baptist Union Assembly - Saturday, 10th October, 1970. Port Elizabeth - S. Africa. Seven page memeographed copy. (Copy granted and permission to use given by Rev. F. H. Haus.).

Haus,  F. H., Baptist Beginnings: The German Settlement and the A.B.K. and Dr. J. D. Odendaal,  An (unpublished) paper given at the Baptist Union Assembly - Centenary - Grahamstown, 23rd September, 1977. Friday morning Devotional, six typewritten pages. (Copy granted and permission to use given by Rev. F. H. Haus.).

Haus,  F. H., The German Baptist Churches in South Africa,  An (unpublished and undated) paper. Forty-nine typewritten carbon-copy pages. (Copy granted and permission to use given by Rev. F. H. Haus.).

Haus,  F. H., In Journeys Oft, 1989, Published by the S.A. Baptist Historical Society, The Rev. Carl Hugo Gutsche's Missionary Journeys in South Africa, Beyond "British Kaffraria" and the "Border Area." 

Hendriks, J. A., Hugo Gutsche -A Biographical Sketch, Published by the S.A. Baptist Historical Society, Pietermaritzburg, 1967.

Hendricks, James A., Baptists in Southern Africa, (Published by Bethany Emmanuel), Progress Press Co. King William's Town, 1959.

Hinchliff, Peter, The Church in South Africa, S.P.C.K., London, 1968.

Higley, Rev. John E., Pastor/Editor, Mowbray Baptist Church (Formerly Observatory Baptist Church) Jubilee -75 Years of Blessing (1903-1978),Published by Congregation, 1979.

Hodge, The Rev. A.A., Outlines of Theology, (Edited by W. H. Goold, D.D., Professor of Biblical Literature and Church History, Edinburgh), T. Nelson and Sons Publishers, London, 1869.

Hudson-Reed, Rev. Sydney, Ed., Baptists in Southern Africa, Volume II," The Chronicle of the Churches and Their Territorial Associations," Unpublished collection of writings in five volumes, Original reproduction was limited to twenty copies, of which this represents one set. ( Material Used by Permission of Author). 

Hudson-Reed, Rev. Sydney, By Taking Heed, Baptist Publishing House, Roodepoort, 1983.

Hudson-Reed, Rev. Sydney,  By Water and Fire, South African Baptist Press, 1970.

Hudson-Reed, Rev. Sydney, Editor,  Dictionary of S.A. Baptist Biography, An unpublished research experiment, photocopied and permission for use granted, undated. The material is a series of short biographical sketches written by various unidentified authors and in large was material that appeared in the "South African Baptist".

Hudson-Reed, Sydney, Editor, Kareiga Baptist Church -Centenary 1834 -54- 1954, S.A. Baptist Historical Society, 1954.

Hudson-Reed, Sydney, Pietermaritzburg Baptist Church 100 Years of Service for Pilgrims and Passers-By 1884-1984, South African Baptist Historical Society, 1984.

Hudson-Reed, Sydney, Editor, Together for a Century, S.A. Baptist Historical Society, 1977.

Jacobs, Charles M., The Story of the Church, 1925, The Board of Publication of the United Lutheran Church in America - the Muhlenberg Press.

Jessop, D. E., Chappel House - Grahamstown, no publisher or date given. 

Latourette, Kenneth Scott, A History of Christianity, 1953, New York, Harper & Row Publishers, Inc..

Manschreck, Clyde L., A History of Christianity in the World, Engelwood Cliffs, 1974, Prentice-Hall, Inc..

Murray, Iain, The Forgotten Spurgeon, Banner of Truth Trust, London, 1966.

Murray, Iain, The Puritan Hope, 1971, London, The Banner of Truth Trust,.

Newman, Albert Henry, D.D., LL.D.,  A Manual of Church History, Two Volumes,  The American Baptist Publication Society, Philadelphia, 1902.

Odendaal, Jakobus Daniel, Dr., Die Ontstaan en Groei van Die Afrikaanse Baptiste Kerk - 1867 tot 1977, 230 Pages. [Blackwell Library] This material represents an unpublished collection of writings in five volumes. The original reproduction was limited to twenty copies, of which this represents one set. (The Permission of Editor for use of these five volumns was granted by the author, Rev. Sydney Hudson-Reed, Odendaal's material represents Volume 4 of a Five Volume Entitled: Baptist in Southern Africa, edited by Rev. Sydney Hudson-Reed. 

Parnell, C. W., G. W. . Cross - The Man Who Gave His LIFE,  S.A. Baptist Historical Society, Pietermaritzburg, undated document, 12 Pages.

Pape, B. E., The German Baptist Churches in South Africa, Article Excerpted and photocopied, 9 pages.

Pike, G. Holden, The Life and Work of Charles Haddon Spurgeon, Six Volume Set, Cassell & Company, Ltd, London, 1894, Six Volumes, University of Stellenbosch, Kweekskool Library.), Vol. No. Six, Ch. 98, p 215-216, and  C.H. Spurgeon: "The Full Harvest, p. 281;  also see p. 363 on Cousin Robert Spurgeon missionary to India.

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