Baptised with Heavenly Power, Philip H. Eveson

Baptised  with Heavenly Power:

The Holy Spirit in the Teaching and Experience

of D. Martyn Lloyd-Jones

by Philip H. Eveson

Mentor/Christian Focus, 2025, 421pp

Last November my wife and I visited Cardiff to watch the Wales v South Africa rugby match at the Principality Stadium. It was raining quite heavily that day, so we decided to do a bit of window shopping before the game. We wandered around various departments in the John Lewis store and then headed into St. David's centre, which was thronged with Christmas shoppers. Sarah spotted some familiar faces in the crowd. It was Philip and Jenny Eveson accompanied by one of their grandchildren. 

I first became acquainted with the author and his wife when I was a student what was then the London Theological Seminary (now simply London Seminary), from 1988-90. Mr Eveson was not only Resident Tutor at the seminary at the time, he was also pastor of Kensit Evangelical Church, of which I became a member. The seminary was founded by D.  Martyn Lloyd-Jones in 1977. His influence still loomed large when I studied there. 

We stopped to chat and Philip mentioned he had written a book that was being prepared for publication. This book. He was kind enough to have a review copy sent to me. The author was personally acquainted with Lloyd-Jones and had heard him preach on numerous occasions. I hadn't even heard of the famous preacher until after I was converted (circa 1984), and by then he had died (1981). However, I came across some his books as a young believer and read them avidly. As I recall the first Lloyd-Jones title I read was Prove All Things, followed by Joy Unspeakable. As I was beginning to feel the first stirrings of a call to pastoral ministry a lay-pastor friend lent me a copy of Preaching and Preachers. 

By the time I arrived at seminary I had read most of Lloyd-Jones's multi-volume expositions of Romans and Ephesians. Although it wasn't until later that the final volumes in the Romans series were published. What impressed me about Lloyd-Jones's writings was his strong emphasis on biblical doctrine, wedded to a deeply experiential thrust. He defined preaching as 'theology on fire', which sounded good to me. It wasn't until I arrived at the seminary that I discovered that Lloyd-Jones's teaching on the work of the Holy Spirit was the cause of some controversy. Influential leaders such as John Stott, Donald Macleod and Peter Masters were quite critical of some of Lloyd-Jones's writings. Some detractors even accused him of being a 'crypto-Pentecostal', or 'Reformed-Charismatic'. 

It seems that there are still some misgivings about aspects of Lloyd-Jones's teaching on the work of the Holy Spirit. Eveson writes in part to correct these misapprehensions, but he goes beyond answering critics to offer a constructive account of what Lloyd-Jones had to say on key elements of the Spirit's work. He does this in the opening chapters by locating the preacher in the context of the Reformed tradition, especially that of the Welsh Calvinistic Methodists of the Evangelical Revival. As the label suggests leaders such as Daniel Rowland and William Williams were solidly Reformed in their doctrine, but they had also experienced an outpouring of the Spirit that enabled them to preach with great power. They urged their converts to seek full assurance of salvation through the witness of the Spirit. 

It wasn't unusual for an older generation of Reformed writers to understand New Testament terms such as 'baptism with the Holy Spirit' or 'sealing of the Spirit' to denote a special empowering of the Spirit to give boldness in preaching and assurance of salvation. Lloyd-Jones drew upon this aspect of the tradition in articulating his views. In fact, his exposition of the sealing of the Spirit in Ephesians 1:13 and the witness of the Spirit in Romans 8:15-16 draws heavily on the work of the Puritan Thomas Goodwin. 

Eveson gives close attention to Lloyd-Jones's handling of the biblical materials on the person and work of the Holy Spirit. Chapters are devoted to the baptism, sealing and filling of the Holy Spirit. The writer interacts with critics of Lloyd-Jones's views. He is honest enough to point out that the preacher didn't always express himself consistently. In some sermons Pentecost is seen as the 'birthday of the church' that constituted her the one body of Christ, in others he distances himself from that position. Whatever may be thought of some of the details of Lloyd-Jones's expositions, it seems evident that the New Testament holds out the promise that since Pentecost a greater fullness of the Spirit may be sought and experienced by believers. Preachers are in need of the Spirit's empowering presence in their ministries. Believers may be filled with the Spirit, granting them assurance of salvation and inexpressible joy in the Lord.  

There has been a widespread recovery of expository preaching in Evangelical Churches in the United Kingdom. That is welcome, of course, but in practice what passes for 'expository preaching' can on occasion be reduced to an explanation of the meaning of a Bible passage, with a few words of application thrown in. A sermon may even be nicely structured and well-illustrated, but the element of 'theology on fire' may be conspicuous by its absence. Eveson provides a helpful corrective to this tendency in a number of chapters devoted to Lloyd-Jones's teaching on the relationship between word and Spirit in preaching. 

Preachers must proclaim the truth of Scripture faithfully and accurately, but they also need to  experience something of the wonder of that truth in their own hearts and lives. Eveson draws upon Lloyd-Jones's testimony to his own spiritual trials and experiences of God to help explain what made his preaching ministry so compelling. While it is true that the Spirit is always at work whenever the word of God is proclaimed, the Spirit's power may be more or less evident, both upon the preacher and also in the lives of those who hear the truth. Having only just been filled with the Sprit at Pentecost, the early church prayed that the Lord would 'grant your servants to continue to speak your word with all boldness' (Acts 4:29). The Lord answered their prayers by filling the people afresh with the Holy Spirit (Acts 4:31). The contemporary church urgently needs a fresh outpouring of the Spirit in all his fulness and Christ-exalting power. That is what will make the 'Quiet Revival' we are hearing so much about a 'Great Awakening'. 

Well, it was good to renew fellowship with the Evesons that rainy afternoon in Cardiff. I'm grateful for the review copy of Baptised with Heavenly Power. It's a powerful reminder of some vital truths. For my summer project at the seminary I wrote a essay on 'The Sealing of the Spirit'. I drew upon the writings of D. Martyn-Lloyd Jones, Thomas Goodwin and others in seeking to understand the meaning of Paul's words in Ephesians 1:13. Graham Harrison, lecturer in Christian Doctrine at the seminary oversaw my project. In his remarks on the essay, Harrison commented, 'Remember, there is always more with God'. That, in essence, is the burden of this book.

When God came to North Wales, Philip H. Eveson (editor)

When God came to North Wales,

Philip H. Eveson (editor), 2010, Quinta Press, 109pp.

In the busy foyer of the Aberystwyth Great Hall, thronged with people emerging from one of the Aber Conference morning meetings, I spied a man carrying a large pile of books. He spied me too and said, "You should buy one of these books." I replied, "If you let me have one for free, I'll review it on my blog." The man in question, the book's editor, Philip H. Eveson didn't like the sound of that. Off he scurried to deliver his precious load to the conference book shop.

After that encounter, whenever he saw me he enquired, "Bought my book yet?" I responded, "Let me have a freebie and I'll review it for you." I added that a review on Exiled Preacher would hopefully generate additional interest in his book and hence make for more sales. A sprat to catch a mackerel so to speak. He wasn't convinced, but I was prepared to be patient, 'slowly, slowly catchee monkey'. As my mother used to say, "Good things come to those who wait."

Anyway, one day Philip Eveson happened to pop into the conference Missions Exhibition, and got chatting to Jeremy Brooks, Protestant Truth Society Director of Ministries. JB was manning a stand on behalf of the PTS. Somehow the subject of PHE's book cropped up and JB asked the esteemed writer/editor to let me have a copy for review in the Protestant Truth magazine. Ha! My mum was right.

But now I'd managed to blag a copy of the book I had to find the time to read it. Quite a bit of my reading of late has been to do with my Westminster Conference Paper on Puritan Attitudes Towards Rome. I had Bob Letham's The Westminster Conference: Reading its theology in historical context  and Rupert Shortt's Benedict XVI: Commander of the Faith on the go (both now finished - the Letham title is reviewed here). Also, I had to read and review A Dictionary of European Baptist Life and Thought by 1st November, a whopping 500 pager.

Well, the other Wednesday I had to go to London for a meeting of the Kensit Trust. I travelled by train, meaning I had time to read on the way there and back. The dictionary was a bit heavy to lug around London so I took Tony Blair's A Journey and read the chapter on Northern Ireland and made a start on When God came to North Wales. The book is divided up into three main sections, Philip Eveson's chapter on The 1904-05 Revival in Rhos and Dictrict, The Rhos Herald Account, a translation of revival reports in a local newspaper of the time, and Revival in Bethesda by Dafydd Job.

I had listened to Philip Eveson give a paper on the Rhos revival at the 2004 Bala Ministers' Conference, but it was good to see the material in print and I enjoyed reading it on the train. He tells the story of a remarkable work of God in Rhossllanerchrugog, or Rhos for short. The 1904/05 Welsh Revival saw around 100,000 people converted and added to the churches. In popular memory the revival is associated with the name of Evan Roberts. Unlike previous revival leaders in Wales such as Daniel Rowland and David Morgan, Roberts wasn't first and foremost a preacher. It is therefore thought that the 1904/05 Welsh Revival was more dependent on Robert's charismatic personality and innovative methods than the powerful preaching of the Word. But that wasn't the case. Many South Wales revival leaders were preachers, notably W. W. Lewis of Carmarthen, Joseph Jenkins of New Quay and the evangelist Seth Joshua. Anyway, the revival in Rhos owed nothing to the ministry of Evan Roberts. The awakening began under the ministry of Baptist pastor R. B. Jones of Porth in the Rhondda Valley.

Jones had been invited to preach at a series of meetings at Penuel Chapel from 8 to 18 November 1904. At the start attendance at the meetings was a little disappointing, but by the end of the mission the Chapel was packed to capacity. Jones' preaching was mightily owned by the Lord. The people were gripped by a deep sense of the holiness of God, the vileness of sin and the greatness of salvation in Christ. Believers were overwhelmed by the presence of God. Many non-Christians were convicted of sin and brought to confess Christ as Saviour and Lord.

However, the revival was not dependent on the ministry of one man. The work continued after R. B. Jones left for home. The whole community felt the impact of this notable outpouring of the Holy Spirit. A new spirit of prayer came upon the churches. Denominational barriers were broken down. Notorious sinners were soundly converted. The revival spread from Rhos to neighbouring villages. The local press recorded the impact of this powerful work of grace in the district, reporting, 'The revival has now reached Coedpoeth... and Brymbo... and Cefn'. Visitors from elsewhere in the UK and beyond descended upon Rhos to experience the awakening first hand. It is reckoned that by the end of February 1905 that 1,338 people had been saved in Rhos alone. What an amazing work of grace!

On the following Thursday morning I had to take a family member to an orthodontist appointment in Bath. While waiting I got stuck into The Rhos Herald Account. It was moving to read the newspaper's enthusiastic reports of the revival meetings. But inclusion of this chapter means that there is an element of repetition in the book. Eveson's paper obviously draws on material from the Rhos Herald and while the translation contains additional information, much of  it will be familiar from his earlier piece. It might have been better if the Rhos Herald reports had been included as an appendix at the back of the book, rather than having them sandwiched between the chapters by Eveson and Job.

Yesterday I was off to London again, this time for the AGM of the Protestant Truth Society. Once more I travelled by train, meaning I could at last finish reading When God came to North Wales. Interestingly, Dafydd Job, author of the final chapter is the paternal grandson of John Thomas Job, a preacher powerfully used by God in the Bethesda revival. The village of Bethesda is overshadowed by the Snowdonia mountain range. At the turn of the last century it was also overshadowed by industrial unrest. The main source of employment for the men of the village was the Penrhyn Slate Quarry. The high handed quarry owner, Lord Penrhyn treated his workers badly, which led to a walk out, the Great Strike, which lasted from 1900-03. The strike plunged many families into poverty and men were forced to leave the village to seek work elsewhere. The unscrupulous Lord Penrhyn drafted in strike breaking "scab" labour to man his quarry. This caused huge resentment an bitterness in the close knit community. Even the Chapels were affected. On one occasion when a strike breaking "traitor" was about to take part in a service, the whole congregation left the building.

John Thomas Job, pastor of Carneddi Calvinistic Methodist Church in Bethesda was something of a national figure. He was a preacher-poet who had won the prestigious chair for his poetry at the National Eisteddford. However, tragedy struck in the Job household. The preacher's wife and three children all died within the space of three years (1899-1902). Job was cast upon the Lord, who gave him grace to bear up under all these trials. The preacher reflected on losing his last child, Etta, "He must have a glorious reason for all of this, or else I must throw my Bible overboard. But I'd rather drown with the Bible in my hand than live without it."

By the closing months of 1904 news had begun to filter through of an outpouring of the Spirit in New Quay, under the ministry of Joseph Jenkins. This led to to a renewed prayerfulness among believers and Job's preaching was marked with a fresh note of hope that the Lord was about to do a great work. Indeed he was. The bitterness occasioned by the Great Strike had exposed the evils of the human heart. When the Holy Spirit came in reviving power, Christians became aware of their sins and cried out for mercy. Those harbouring an unforgiving spirit were enabled to forgive others as they had been forgiven by the blood of Christ. Under the preaching of the Word by Job and others, a deep realisation of the love of God overwhelmed the people. The preacher wrote after one meeting, "Oh! The love of God in the Death of the Cross is awfully powerful!" During the revival, which lasted until the summer of 1905 members of the different Nonconformist Churches in the village met for times of united, fervent prayer. But the Anglican Church, to which most of the strike breaking workers belonged remained aloof from the revival. Nevertheless this work of the Spirit in the small Welsh village of Behesda was to have a lasting and beneficial impact upon the community.

The stirring account of  When God came to North Wales is a wonderful testimony to what the Lord can do. Revival is a sovereign work of God that cannot be worked up by human beings. But as Eveson reminds us in his concluding remarks on the Rhos revival, we are now living in the era of the Spirit. The Lord can break out in awakening power at any time. This thought should rouse us to pray without ceasing for a fresh outpouring of the Holy Spirit in our day.

With Christmas coming, you could add a request for this excellent little volume to your letter to Santa. Alternatively, order from Quinta Press.

* An edited version of this review will be published in a forthcoming edition of Protestant Truth.

Logos Bible Software: Welwyn Bible Commentaries

The Welwyn Bible Commentaries, published by Evangelical Press are now available for pre-order from Logos Bible Software. The set includes distinguished commentaries by Philip Eveson on Genesis and Leviticus, Gary Brady on Proverbs and the Song of Songs and Derek Thomas on Isaiah and Ezekiel.

The Lloyd-Jones Memorial Lecture by Philip Eveson

The Gospel and Creation - the Significance of a Theology of Creation for Preaching

On the Monday Evening of the Creation the Bible and Science Conference, Philip Eveson, Principal Emeritus of the London Theological Seminary gave a this year's Lloyd-Jones Memorial Lecture. He began by saying that "the Doctor" would have approved of the subject in hand. In his sermons on Romans 8 and Ephesians 1, Lloyd-Jones emphasised that salvation is about far more than dying and going to heaven. God is going to renew the whole cosmos. The preacher urged Evangelicals to recapture the sheer grandeur of biblical eschatology.

In the report that follows, I have drawn on my hastily scribbled notes. But this blogged-up sketch cannot really convey the power of this gripping tour de force. Lloyd-Jones said that preaching is "theology on fire". Well, there was certainly fire in this address on creation and the gospel. By the end I just felt amazed and awed by the stunning glory of our triune Creator and Redeemer God.

The Gospel is for created beings. The Bible's redemption hope includes creation. We need to foster an appropriate attitude to God's world.

I. What a theology of creation will include

There is a danger of controversy over Darwinian evolution overshadowing the Bible's positive teaching on creation. The biblical creation account is not there to be argued over. Its purpose is to call us to worship the Creator, "In the beginning God created the heavens and the earth" (Genesis 1:1). When God gave Job a guided tour of creation, he was humbled to the dust before the majesty of his Maker. It is by faith we understand that God created all things. Scripture must inform our doctrine of creation. A biblical theology of creation will include these twelve points:

1. God is an uncreated Creator
No one made the eternal God. He simply exists - Psalm 90:2.

2. The Creator created creation
Contatry to the Gnostics, he did not use intermediaries or demigods. "God created the heavens and the earth".

3. The Creator made one creation
Multiverse theory is nothing but postmodern speculative nonsense.

4. The uncreated God created all things from nothing.
He used no pre-existing material in the original creation. Creation is not an emanation from God's being. Having been made ex nihilo, the creation is dependent upon God, yet distinct from him. This rules out pantheism and the Gaia hypothesis of extreme environmentalism.

5. The Creator created time
"In the beginning God created...". Creation was made with time. God worked in time to form the earth in six days.

6. Creation is good
Matter is not evil. God declared the completed creation "very good" (Genesis 1:31). The Bible warns against false asceticism 1 Timothy 4:1-5. God has richly given us all things to enjoy. We should give thanks to the Lord for the provision of our bodily needs.

7. The Creator God rules over the whole creation
The Lord reigns over all. "Everything under heaven is Mine." Says the Lord to Job (Job 41:11). Nothing is off limits for him.

8. Creation is the work of the Triune God
The Dutch theologian Herman Bavinck is especially strong on this in his Reformed Dogmatics. Creation is the work of the one God who is Father, Son and Holy Spirit, John 1:1-3, 1 Corinthians 8:6. Creation does not reveal the Trinity of the godhead, but creation presupposes the action of the Triune God. The unity in diversity of the Trinity is displayed in creation. Islam with its monadic conception of God cannot cope with the sheer diversity of life. Postmodernism tends to fragmentation at the expense of unity. But the God who is one in three has made a Universe that is teeming with diversity. God did not need the creation to complete himself, for he is eternally complete in the rich communion of the persons of the Trinity. Creation exists not necessarily, but according to God's sovereign will, Revelation 4:11. It displays his glory, Psalm 19:1, Romans 11:36. Creation is the free expression of the Triune God who is love.

9. The Creator God is relational
We are made in God's image (Genesis 1:26) for fellowship with God and with each other.

10. The Creator and the creation is all that exists
There are no intermediaries between God and his world.

11. Creation must be distinguished from providence
God rested on the 7th day from the work of creation (Genesis 2:2-3). Providence is God's work of upholding, directing and renewing creation. Providence is Trinitarian. The Father upholds all things by his Son through the power of the Spirit. A biblical doctrine of providence rules out a "God of the gaps". There are no gaps where God is not at work in sustaining and guiding the Universe. The distant god of Deism is not the God revealed in Scripture. He is active in the historical process, directing all things in accordance with his will.

12. There is a need for a new creation
The final glorified state will include a renewed creation. The world was subjected to God's curse because of sin, Genesis 3:17-19. Creation has been subjected to vanity, Ecclesiastes 1:2, Romans 8:18-23. With the resurrection of the believing dead, creation will be liberated from bondage to decay. The new creation will not replace the old world. Jesus, the last Adam who will bring the creation to its intended goal in God's purposes.

II. The message of the Gospel and the redeeming work of Christ

The God of creation is also the God of redemption. We find this emphasis in Exodus and Isaiah. The gospel is the power of God unto salvation (Romans 1:16). The scope of this salvation includes the whole of creation. Through redemption in Christ, the creation finds its eschatological goal, which was frustrated by the fall of man into sin.

The Christian hope is not just spiritual. Creation looks for its exodus - its liberation from bondage to decay - Romans 8:21.

III. Creation and Christ

1. Creation through Christ
He was an active agent in God's creative work, Hebrews 1:2, Colossians 1:16.

2. Christ and providence
He upholds the universe and brings it to its grand conclusion, Hebrews 1:3, Colossians 1:17. Jesus is the Alpha and Omega of creation.

3. The incarnation of Christ
Jesus, the image of the invisible God was made in the image of God when he became man. In Jesus the Creator became a creature. He is the last Adam, the head of God's new humanity. The first Adam brought sin and death into the world. Christ came to atone for sin and destroy death's power (1 Timothy 3:16, Hebrews 2:14 & 15). Jesus was fully man, sharing our humanity. He came to re-establish man's dominion over the world - Hebrews 2:5-9 cf. Psalm 8.

4. The resurrection of Christ
The resurrection of Jesus - 1 Timothy 3:16 - affirms that matter matters. Jesus rose bodily from the grave. The last Adam is a life giving Spirit, the man from heaven (1 Corinthians 15: 45, 49). We shall bear the image of the risen Jesus, 1 John 3:2.

5. Christ and re-creation.
He is the beginning of the creation of God, Revelation 3:14. In Colossians 1, Paul teaches that Christ will reconcile to God the world that was made through him. When Christ returns, the dead will be raised and the whole creation will be renewed, Philippians 3:21. This will not mean the destruction of the world, but its glorious liberation by the power of Christ. Then we shall have spiritual bodies, bodies renewed and transformed by the Spirit and fitted for life in the new heavens and the new earth (2 Peter 3:13).

IV. The significance of a theology of creation for preaching

We need to have a positive doctrine of creation that will challenge the rampant atheism of our time. Paul preached creation in his proclamation of the Gospel in Lystra (Acts 14) and Athens (Acts 17). We must preach creation, incarnation, resurrection and re-creation in Christ. Let us hold before the people the stunning grandeur of our triune Creator God. The heavens declare his glory. Science helps us to further appreciate the wonder of creation. But the aim of the Bible's creation account is to awaken us to God's existence rather than provide scientific information. The witness of creation prepares people to hear the gospel of salvation. But there is more to creation than a pre-evangelistic aid. Believers should delight in God's world. Solomon studied plant and animal life. "The works of the Lord are great, studied by all who have pleasure in them." (Psalm 111:2). We have been called to serve the Lord in our bodies, Romans 12:1. We will be rewarded for the works done in the body, Revelation 14:13. Reflecting on the power of our Creator can be a great encouragement to us, Isaiah 40:27-31. This is our Father's world. But the effects of the fall upon creation make us a little ambivalent about this life. We must set our minds on things above, not on things the earth, Colossians 3:1-2. Our citizenship is in heaven, Philippians 3:20-21. While in this world, we groan, longing for the new creation, Romans 8:22, 26. The church's message is the unique declaration of the redemption of creation in Christ. Sinners must flee from the wrath to come and embrace God's offer of salvation. Our creation theology will teach us to:

1. Adore our Maker
2. Appreciate the kindness of God, Psalm 145:9.
3. Administer creation's resources wisely, caring for the environment.
4. Ache for the renewal of creation.
5. Anticipate the glory to come.
6. Act by spreading the message of creation and the gospel.

The conference was held under the auspices of the John Owen Centre. CD's of each address and a nifty MP3 CD containing all the addresses can be ordered here. If you don't order anything else, get the recording of this lecture.

An interview with Philip Eveson

Philip Eveson is Principal Emeritus
of the London Theological Seminary

GD: Hello Philip Henry Eveson, please tell us a little about yourself.

PHE: Hello Guy. It was good to meet up with you, Sarah and the children last Saturday at the LTS End of Year Service [report] and the special service for my retirement as Principal [report].

I was born and brought up in a Welsh village outside Wrexham. My father was a blacksmith and my Welsh-speaking mother had been in domestic service before marriage. They both had become committed Christians and brought me up to attend church 3 times each Sunday and they also prayed with me at home. I was encouraged to learn key verses and chapters from the Bible and to know the essence of the Faith from parts of the Westminster Shorter Catechism. When I was 12 I confessed my need of Jesus Christ and found assurance of salvation. This was a year before my mother died of cancer. What a comfort it was to know that she was safe in Jesus and to find help in my God and Saviour.

Among the subjects studied at school and university I enjoyed History and Music, Classical and New Testament Greek, Biblical Hebrew, Aramaic, Philosophy, Biblical Studies and Theology. While at Cambridge the call to be a gospel minister grew stronger and I was ordained 40 years ago after attending the Pastoralia year at the Presbyterian Church of Wales Theological College, Aberystwyth.

My first churches were in Newport (Mon.) and St Mellons, Cardiff. I seceded from the denomination for its departure from the Faith and soon found myself in Margaret Thatcher’s constituency first as vice-principal then principal of the Kensit Memorial College. In 1977 I was made Resident Tutor of the new London Theological Seminary that uses the Kensit premises, becoming its principal in 1997. For 25 years I pastored the church that meets on site and have continued as an elder.

I am married to Jennifer and we have one daughter, Ruth who is married to Andrew. They live in Wrexham the capital of North Wales (!) where we hope to retire. We have three grand-children: Joshua Dafydd (5), Nia Ruth (3) and Hannah Grace (2).

GD: Robert Strivens has been named as your successor as Principal. The plan is that you will work alongside him for a year and then retire from LTS. What are your hopes for the future of the Seminary?

PHE: That it will remain true to its foundations, and that more UK churches, particularly Free Church/Nonconformist gospel churches and prospective students, will appreciate what an excellent course is on offer.

GD: What have you enjoyed most about your work at LTS?

PHE: It has been a privilege living among and interacting with men and their families from all parts of the world. I have enjoyed having my mind sharpened as iron sharpens iron as well as being present in the morning times of worship when I have sometimes been deeply moved by the preaching and prayers of the students. It has also been a joy to visit the churches where former students are now ministering whether in the UK or overseas.

GD: Why should men who aspire to the pastoral ministry consider studying at LTS?

PHE: Because the LTS course is dedicated to this one aim of preparing gospel preachers and pastors. The classroom consists only of men having this desire and the lecturers are all gospel preachers with experience in pastoral situations. All the lecturers are men of ability, experts in their subjects but with pastoral hearts and who have particular experience with the British Evangelical Nonconformist Church scene as well as wider mission interests both at home and overseas.

What better place to study Bible background with the British Museum down the road displaying almost more of the biblical environment than in the Middle East itself and with Clive Anderson as your guide what more could you desire! What better centre for the study of English Reformation history and theology, the Puritans and the 18th century Evangelical Awakening than the historic sites of London and the Nonconformist cemetery at Bunhill Fields where John Owen and other famous men are buried just opposite Wesley Memorial Chapel and Museum!

GD: OK, you don't have to convince me, I've already studied at LTS [1988-90]. Now, why doesn't the Seminary award degrees?

PHE: It is true that evangelical colleges have enormous latitude these days in the content of their courses leading to degrees in biblical studies and theology that are recognised by the State. This was not the case when the LTS started. However, with the best will in the world it is not always possible to fit into the curriculum all that is essential for gospel ministry.

Not being bound by a pre-arranged timetable and syllabus enables the LTS to engage with contemporary issues as they appear as well as enabling each student to possess a good grounding in all the theological disciplines. Degree courses normally involve students picking and choosing modules according to their likes and dislikes. Not so at LTS, the bitter and the sweet must be tasted, chewed and digested!

GD: But you would not be against Ministers studying for theology degrees per se? After all, you have three yourself. You were also involved in setting up the John Owen Centre, which awards the ThM from Westminster Theological Seminary. What is the vision behind the John Owen Centre?

PHE: No, we are not against theological degrees. Lloyd-Jones made that clear in his inaugural address. With regard to the LTS course he said that we were not out to produce experts or specialists but to prepare men who will be preaching to ordinary people Sunday by Sunday. He went on to say this however: ‘Should a student appear who has a greater aptitude for study than the average, and who feels that he would like to go on to obtain further knowledge…and to become a specialist in some branch or other, he will be of course, at full liberty to do so.’ To use his medical illustration, the LTS course was set up to prepare general practitioners not specialists.

The John Owen Centre, on the other hand, was set up by the LTS Board as a separate institution to promote theological thinking that is biblically faithful, spiritual vital, intellectually robust and practically relevant. It seeks to promote evangelical scholarship of excellence for the good of the church in the 21st century. One of the chief aims of the Centre is to provide and encourage the specialists and teachers of theology, particularly for the evangelical nonconformist churches of the future.

The new principal of LTS, Robert Strivens, is a product of this vision. He is not only a graduate of LTS but was awarded the Westminster ThM through his studies at the John Owen Centre.

GD: I interviewed Robert Strivens earlier this year. It's good that an LTS trained man will be leading the Seminary. Right, who had the greatest influence on your theological development?

PHE: First my Dad for laying good foundations, then John Calvin (I was given his Institutes for my 21st birthday by the young people of the church I attended) and finally Gresham Machen (I found his works in the theological library at Aberystwyth and wished I had seen them earlier).

GD: From whom have you learned most of what it means to preach the Word of God?

PHE: Again three men have greatly influenced me in this area. First, Rev. D.O. Calvin Thomas the minister of Trinity Presbyterian Church, Wrexham, under whose ministry my father and mother were converted. I grew up under this man’s powerful preaching. Second, the godly and convicting preaching of Rev J. Glyn Owen who succeeded him (He was greatly used in the early days of the Evangelical Movement of Wales. He later went to Belfast then Westminster Chapel after Lloyd-Jones and finally Knox Presbyterian Church, Toronto. He and his wife still live in Canada. He was for many years President of the European Missionary Fellowship). Third, Dr. D. Martyn Lloyd-Jones, whose ‘logic on fire’ preaching gripped me as a youngster when he came on his biennial visits to Wrexham.

GD: No doubt due to the influence of Lloyd-Jones, the Seminary has always emphasised the need for preachers to seek the empowering presence of the Spirit. How would you describe the work of the Holy Spirit in relation to preaching?

PHE: From the ministry of Jesus and the apostles we notice how important the Holy Spirit was both in relation to themselves as preachers and among those who heard. After his baptism Jesus was full of the Spirit and began preaching and teaching in the power of the Spirit. He quoted Is.61:1 and applied it to himself (see Lk.4:1,14-21). The Spirit anointed him to preach the gospel and masses of people were impressed by the gracious words that fell from his lips. They were amazed at his teaching for he spoke with authority. Others were filled with rage and hated him and his message (Lk.4:22-32).

What was true of Jesus was true also of the early gospel preachers. The apostles as a result of Pentecost received a supernatural anointing to be Christ’s witnesses. They were given heaven-sent boldness and preached with unusual power and authority (Acts 1:8;4:8,31,33). Again there were negative and positive responses from those who listened. But now the power of the Spirit so acted upon the preaching in those who heard that thousands were not only impressed but also converted.

The gospel preached is very important but we also need to pray for the Holy Spirit to come upon the preacher and the hearers. If Paul asked for prayer to speak the gospel boldly how much more do we need to pray for preachers today to know a similar anointing (Eph.6:19-20). Paul knew what he needed for he could testify how he preached the gospel with the demonstration of the Spirit’s power (1 Cor.2:4-4; 1 Thess.1:5). We are also encouraged by Jesus to pray for this heavenly gift (Lk.11:13).

GD: How would you define the biblical concept of revival, and what can we do to promote such a work?

PHE: The Holy Spirit came ‘in state’ at Pentecost (to use the Puritan Thomas Goodwin’s expression) so that we now live in the era of the Spirit. That unrepeatable event does have elements in it that are repeatable as we see from Acts 4:31. These include the four ‘greats’ that Luke gives us: ‘great power’ in preaching, ‘great grace’ in that God’s gracious activity was powerfully at work in the church, ‘great fear’ both within and outside the church at God’s awesome judgements and ‘great joy’ experienced at the blessings received through God’s servants (see Acts 4:33;5:11;8:8).

Iain Murray, in his book Pentecost – Today? The Biblical Basis for Understanding Revival, helpfully draws a distinction between the Spirit’s more ‘normal’ work since Pentecost and the ‘extraordinary’. He defines revival as a heightening of the normal. Revival is a ‘larger giving of the Spirit’ and it results in a greater degree of life in the churches and many unbelievers are converted and added to the churches.

We can ask God to burden our hearts that we might have that spirit of supplication. Revival has more often than not come about through the earnest prayers of God’s people. We have biblical support for this. The unique coming of the Spirit at Pentecost was in the context of a people united in communal prayer (Acts 1:14;2:1). That was special in that they were specifically commanded to wait for the promise. But later in Acts 4 we are told that after they had prayed they were all again filled with the Holy Spirit. Such praying is by Christians who have an on-going ever deepening relationship with the Lord, are actively living the life of faith, obediently serving the Lord day by day, and concerned for God’s kingdom and honour in a community that hates the gospel of God.

GD: You recently published a friendly, but critical analysis of Moore Theology in Affinity's theological journal, Foundations. What, in a nutshell is your problem with "Moore theology"?

PHE: May I say, first of all, that I admire the work and witness of the people at Moore Anglican College, Sydney and I have benefited enormously from the writings of such men as T.C. Hammond, Broughton Knox, Graeme Goldsworthy and Peter O’Brien. Peter Jenson, when he was principal, was also kind enough to let me loose on his third year theology class.

There are a number of concerns I have and they relate to their particular biblical theology approach and their strong reaction both to Anglo-Catholicism and to the Charismatic Movement that was very noticeable at one time. a) They have this view that because every Christian is in ministry, it is wrong to speak of the gospel minister as having a special call to a special ministry. Because we are all called to be Christians and to be holy there is no such thing as a divine call to be a minister of the word. b) They have also taught that the Spirit and the Word are so wedded that there is no need to pray for the Spirit. c) Because worship is what Christians are to be engaged in everywhere and at all times, they believe that coming together on Sundays is for building one another up in the Faith and not for some special act of worship. Asking for or expecting God’s special presence in such gatherings is not considered necessary and is often seen as a throwback to Old Testament times.

Unless steps are taken to counteract what has been forcefully propagated in articles and books written by people emanating from Moore, it could lead the next generation of evangelicals to possess a very low view of the ministry of the word, which at present they are most keen to support. It could also lead to a very cerebral Christianity. All that we have been saying about revival and of the presence of the Spirit in our preaching, items that men like John Knox, Jonathan Edwards and Charles Simeon both taught and experienced, will be lost leading to spiritual poverty and death.

GD: You wrote an early critique of the so- called "new perspective on Paul", The Great Exchange [available online here]. Many others, such as Cornelis Venema [The Gospel of Free Acceptance in Christ- see review here] and John Piper [The Future of Justification - available online here] have recently joined the fray. Why should we be so concerned about the new perspective?

PHE: The most eloquent exponent of the new perspective is the bishop of Durham, Tom Wright. Piper’s new book is a particularly helpful response to all that the bishop has written on the subject in the last ten years.

There is much that is commendable in Wright’s works but it is his particular view of what the gospel is and what justification means that is unacceptable. This is why in some respects he is more dangerous than those who clearly deny the Biblical gospel.

If Wright’s gospel is only about the proclamation of Christ’s lordship then how is this message a help to those who by nature are in rebellion against Christ’s rule?

If justification according to Wright is not one of the most important parts of the gospel but about who is a member of God’s covenant community then how is a person put right with God?

If Wright’s view of justification – as a doctrine relating to the church and having nothing to do either with the Protestant emphasis on the imputed righteousness of Christ or the Roman Catholic one which includes imparted righteousness – were to be accepted then the centuries old divide would be over and the Pope would be happy. The implication of Wright’s teaching would make a person’s standing in the church more important than his or her standing before God. The assurance that Christians enjoy in Christ would vanish as their concern would be about their own righteousness at the last judgement rather than trust in Christ’s blood and righteousness alone.

GD: You have written well received commentaries on Genesis and Leviticus (Evangelical Press) and a Lloyd-Jones travel guide (Day One). Are you hoping to write more in the future and if so what might we expect from you pen (or keyboard!)?

PHE: I hope you will see a small booklet out soon on the remarkable revival that took place at the beginning of the last century in a large village near where I was born. I have also been asked to write the Welwyn commentary on the book of Psalms. There are other topics I would like to tackle if I have the time.

GD: Writing a commentary on Psalms will keep you busy! What (aside from writing) do you plan to do in your "retirement"?

PHE: When I came to London I ceased practising the piano and pipe organ. I hope to restart these hobbies along with some gardening. If preaching opportunities come my way I shall count it a privilege to take the gospel to needy parts of North Wales.

GD: Care to name your top three songs or pieces of music?

PHE: Bach, Beethoven and Bruch are among my favourite composers. So my top pieces of music would be a Bach choral, a Beethoven symphony and Bruch’s violin concerto.

GD: What is the most helpful work of theology that you have read in the last twelve months? It is a must read because...

PHE: Bavinck’s four volume Reformed Dogmatics recently translated from the Dutch is readable, informative and one of the most superbly rich presentations of the Reformed Faith available today.

GD: I've just taken delivery of the complete set. Great stuff. Now, what in your opinion, what is the biggest problem facing evangelicalism today and how should we respond?

PHE: There is too much emphasis on worldly means to further God’s kingdom. As a result there is little interest in Christian doctrine, an appalling ignorance of the Bible and personal daily communion with God has all but ceased. This may seem very pietistic and old-fashioned. We should respond in the way the New Testament directs, which means back to basics and to the points that we have made earlier. We must earnestly contend for the Faith for we have an enemy who wishes to spoil, twist and destroy. We cannot take anything for granted and old battles have to be re-fought. We need to urge Christians to be alert and prayerful and to be light and salt in their communities. Above all, we must proclaim boldly the whole purpose of God in dependence on God’s Spirit, calling on young and old to repent of their sins and to turn in self-despairing trust to Jesus Christ the only Saviour from the divine wrath that we all deserve.

GD: Well Philip, thanks for dropping by for this conversation. May you and Jenny know the Lord's richest blessing as you continue to serve him.

If you are interested in finding out more about the work of the London Theological Seminary, see here for contact details.

LTS Thanksgiving Service for Philip and Jennifer Eveson

Philip Eveson has now stepped down from the role of Principal of the London Theological Seminary. A special Thanksgiving Service was held to recognise the work of Philip and Jennifer Eveson. Our chairman Irving Steggles emphasised that this was a service of worship. The aim was that God should be glorified in everything that was said and done.

Graham Harrison of Newport spoke on behalf of the faculty with warmth and his customary dry wit. He pointed out that Philip had worked at the Seminary since its inception in 1977, when LTS began to meet in the premises of the Kensit Memorial College. Before that, Mr. Eveson was Principal at Kensit Memorial College, a post he applied for at Mr. Harrison's suggestion. It was Philip Eveson who first spoke to Lloyd-Jones of the possibility of a new seminary being sited at Kensit Memorial College. Graham Harrison cheekily remarked that if Philip had been been a crusty old bachelor, he would of lurched from crisis to crisis. But in God's goodness, he was able to exercise such a long and fruitful ministry at the college due to the constant support of his wife, Jennifer.

David Earl spoke on behalf of the students. He said that with their openness and accessibility, Philip and Jenny had given LTS, a place of learning, a family atmosphere. For years it was the Evesons' custom to have lunch with the students. I often used to sit near them at lunchtime. I well remember the theological discussions and friendly banter at the meal table. A specially produced book, containing remarks by students past and present was presented to Mr. Eveson.

Philip Eveson seemed deeply touched by all this, and in response spoke gratefully of God's kindness to him during his years at the seminary. He expressed satisfaction that in the Lord's providence, an LTS trained man would be suceeding him as Principal. He also paid fitting tribute to his wife for all her help and support.

Geoff Thomas preached on Psalm 92:13-15. The tree pictured in the Psalm is an image of the child of God, who has been...

I. Planted in the house of the Lord

Philip, like Geoff was the child of a christian family. They were prayed for boys who were taught the truths of the gospel from a young age.

II. Flourishes in the courts of our God

Philip was nurtured in the piety of Welsh Calvinistic Methodism. He was one of "The Doctor's boys", a generation of men who were steeped in biblical emphases of Calvinistic Methodism. Geoff listed the key characteristics, 1. Christ centeredness. 2. A sense of the seriousness of sin. 3. The importance of holiness without which no one will see the Lord. 4. The inseparability of faith and repentance. Those who believe in Christ also turn from sin. 5. The whole Christ applied to the whole man. Christ the prophet instructs us, Christ the priest saves us by his sacrificial death, Christ the King rules over us. 6. Tensions and struggles with sin in the Christian life. 7. Every Christian should seek full assurance of faith. 8. Those whom God preserves also persevere in godliness.

III. Bears fruit in old age

Geoff spoke of Philip's fruitful ministry at LTS, which would continue through the students he had trained and through his books and writings. The Great Exchange (Day One Publications) had alerted many to the dangers of the new perspective. He had also written with discernment on trends in Evangelical Anglicanism that tend to downplay the work of the Spirit in preaching. Mr. Eveson's commentaries on Genesis and Leviticus (Evangelical Press) will be of lasting value to the church. Philip will serve as Principal Emeritus for one year alongside new Principal Robert Srtivens, before retiring to his beloved Wrexham in North Wales. Geoff promised there would be many opportunities for Philip to preach God's Word in the Principality.

IV. What the tree declares

Geoff brought his message to a close by reflecting on Psalm 92:15

1. The Lord is upright. 2. The Lord is my rock. 3. There is no unrighteousness in the Lord.

The Service closed with the singing of O Spirit of the living God. This was a fittingly God-centred conclusion to our thanksgiving service, that expressed Philip Eveson's loging for an outpouring of the Spirit upon those who preach the gospel.

LTS End of Year Service Report

The London Theological Seminary End of Year Service was a grand occasion. Kensit Memorial Chapel was packed to capacity. The great congregation comprised of members of the faculty, students past and present, members of churches with students at the Seminary, friends from Kensit Evangelical Church and supporters from other local fellowships. The service was ably chaired by the affable chairman of the board, Irving Steggles. We began by singing The God of Abraham praise. The congregation certainly had a lot to thank God for. Nine students graduated this year, some from the UK others from as far afield as Madagascar and the Philippines. Each spoke warmly of the the Lord's help in their studies. Clearly, time spent at the Seminary will have a lasting impact of the lives and ministries of these men. That has been the case for this LTS alumni anyway.

Outgoing Principal, Philip Eveson gave his final end of year report. He emphasised that LTS is a theological seminary not a Bible college. The aim of the Seminary is to train men for the Ministry by grounding them in the various theological disciplines; exegetical, biblical, systematic and pastoral. He welcomed the appointment of his successor, Robert Strivens and expressed the hope that under his leadership LTS would continue to grow and develop.

The preacher was Michael Haykin. In his opening remarks, he testified to the help that he had received from the ministry of Martyn Lloyd-Jones, founder of the London Theological Seminary. Like me, Haykin had never heard "the Doctor" in person, but the writings and example of Lloyd-Jones had a huge influence on his life. In beginning his message Haykin quoted the words of Martin Luther,

"I simply taught, preached, wrote God’s Word; otherwise I did nothing. And then, while I slept, or drank Wittenberg beer with my Philip and my Amsdorf, the Word so greatly weakened the papacy that never a prince or emperor did such damage to it. I did nothing. The Word did it all."

The preacher argued that the main theme of the Acts of the Apostles is the onward advance of the Word of God. He drew attention to some of Luke's summary statements that bear this out, Acts 6:7. 12:24, 19:20, 28:30-31. Haykin then focused on the example of Apollos in Acts 18:24ff. Apollos was: I. Instructed in the Way of the Lord. II. Taught accurately concerning Jesus. III. Fervent in Spirit. In many ways he was a model gospel preacher. Through the preaching of such men, the Christian message rapidly spread throughout the Roman Empire. Rather than being swayed by the latest trends like the Charismatic movement, or Toronto Blessing, or the Emerging Church, Haykin urged the leaving students to preach the Word. Fads and fashions come and go, but "the word of the Lord endures forever." (1 Peter 1:25).

Appropriately enough, the service closed with the rousing hymn 'We rest on Thee', our Shield and our Defender!, sung as it should be to the tune Finlandia.

After the service we enjoyed a buffet tea on the college lawn. It was good to meet up with some LTS old boys who I had not seen for almost 20 years (I was there from 1988-1990). But the day was not over. Next up came a Thanksgiving Service for the work of Principal, Philip Eveson and his wife Jeniffer. Watch this blog for a report of proceedings.

London Theological Seminary End of Year Service

Later today we'll be off to to London to spend the night at Sarah's parents in Harrow so we can attend the LTS End of Year Service at 2.00pm on Saturday. The speaker will be Michael Haykin. I've really enjoyed some of his books, notably The God Who Draws Near, which is an excellent introduction to biblical spirituality. Michael also graced the "hot seat" for Blogging in the Name of the Lord: Series 2 (see here). So I'm looking forward to hearing him preach God's Word.

One of the highlights of the End of Year Service is listening to the testimonies of the leaving students. That part of the meeting will no doubt take me back to my end of year event in October 1990. Don Carson was the main preacher, speaking on John 1:1-18. I thoroughly enjoyed my time at LTS and found the course hugely profitable in many ways. But at the time, my future was a little uncertain. I was engaged to be married, yet I had no prospect of a call to a church. On top of that, my health was failing due to undiagnosed Addison's Disease. By the time the Doctors found out what was wrong with me later that summer, I was deteriorating rapidly and had to spend some weeks recovering in the Royal Free Hospital. But it wasn't all bad. The Banner of Truth had just published the second volume of Iain Murray's biography of D.Martyn Lloyd-Jones, The Fight of Faith. I was able to read huge chunks of the mammoth 831 page book while languishing on the hospital ward. I may have been unwell, but I was not so poorly as to put me off reading Murray on the Doctor. I was sick, not dead.

We haven't attended the End of Year Service for some time. But we are making the effort this year because Philip Eveson will be retiring as Principal. A special Thanksgiving Service will be held to mark his retirement at 4.30pm. Geoff Thomas will be the speaker. I hope that a good number of LTS old boys will be in attendance. Mr. Eveson has worked at the Seminary since its inception in 1977. Originally he was Resident Tutor, which was the post he held in my day. He was appointed Principal after Hywel Jones left the college in the early 90's. Philip will act as Principal Emeritus for a further academic year, working alongside his successor Robert Strivens. Mr. Eveson was not only my lecturer but also my pastor, as when living in London I joined the membership of Kensit Evangelical Church. He has a rather mischievous sense of humour. He used to tease Sarah and I something rotten when we were courting. Philip preached at my first induction service in Stalbridge, Dorset. He married Sarah and I at Kensit in July 1991. In addition, he conducted the thanksgiving service for our son Jonathan. When I did a theology degree a few years back, he kindly acted as my tutor. Philip Eveson has the mind of a biblical scholar and the heart of Gospel preacher. Thanks, Philip for all your help and encouragement over the years and for being a model pastor-theologian. May the Lord bless you in the next phase of your Christian service.

I'll post a report of the End of Year Service sometime next week. Mr. Eveson has agreed to a blog interview, which I'm hoping to publish soon (well, when he gets round to responding anyway!).

Best Teacher Meme

Michael Jensen has tagged me to contribute to his Best Teacher Meme. Here are five of the best:

1. Mr. Hamlet. He taught Classical Studies at Bassaleg Comprehensive School. I hated school and refused to engage with most subjects. When I asked my Geography teacher to give his consent for me to take the 'O Level' exam he quipped, "You must be joking." But Mr. Hamlet's passion for the classics gripped me. His board ruler became Odysseus' spear and Achilles' sword. This was the only subject for which I really bothered to swat, giving me my best exam result, a grade C 'O Level'.

2. Hywel Jones. He was Principal at the London Theological Seminary when I was there from 1988-1990. His theological expositions of Isaiah and John were breathtaking. They were models of exegetical clarity and theological depth, delivered with a heartfelt passion for the Gospel.

3. Andrew Davies taught Church History for the first year of my LTS course. Sometimes his lectures would catch fire. We would stop taking notes and sit in awe of the presence of God as Andrew spoke on "The Moravian Revival" or "Word and Spirit in Puritanism". I remember him concluding his lecture on the latter with the words, "Sue him for it. Sue God for the witness of the Spirit!" Once Andrew rebuked some students for not taking their studies seriously enough. In his deep Welsh tones he told them, "We are not funny men trying to be serious, but serious men who know how to laugh." That told them.

4. Robert Oliver took over the Church History course after Andrew left. He is quite different to Andrew Davies, a studious Englishman rather than a fiery Welshman. But I really appreciated his lectures. They were impecabbly researched, well presented and full of contemporary relevance. His feedback on essay assignments was always helpful and his advice on sermon construction and preaching was worth listening to. Robert helped to enhance my love of Church history. He chairs our local Wiltshire minister's fraternal. (See here for my review of his The History of English Calvinistic Baptists).

5. Philip Eveson is now the Principal at LTS, but in my day he was Resident Tutor. His lectures on the Old Testament were especially helpful. He has rare exegetical skills and always seems to be up-to-date with the latest trends in biblical scholarship. For me the highlights were his lectures on Job, Ecclesiastes and Amos. He really should write a commentary on Ecclesiastes. Eveson's insight that "vanity" means "fleeting" rather than "meaningless" (NIV) really opens up the message of the book. Quoheleth is much more than a "pre-evangelistic tract". The book gives us the wisdom we need to enjoy life under the sun to the glory of God. It was in his lectures on Galatians that I was first alerted to the new perspective on Paul. Eveson grasped the importance of the NPP way before most other Reformed theologians. He wrote an early critique of the new perspective, The Great Exchange which is now available online. Philip acted as my tutor when I did a theology degree a few years ago. His advice and reading suggestions were invaluble.

Now I'm going to tag five friends: Gary Brady, Alan Davey, Martin Downes, Jonathan Hunt, Andrew Roycroft.

Worship and the presence of God

I'm reading Philip H. Eveson's commentary, The Beauty of Holiness, Leviticus simply explained, Evangelical Press, Welwyn Commentary Series, 2007. The work is full of scholarly insight and thoughtful exposition. And unlike some modern commentaries on the Old Testament, Eveson does not shy away from showing how Leviticus is fulfilled in Christ. He also shows how the book applies to believers under the new covenant. Here he reflects on the presence of God in worship, commenting on 'Then the glory of the LORD appeared to all the people' (Lev 9:23). After setting the verse in it's Old Testament context he writes,

"The high point in worship is to experience something of the presence of God among his people. The Day of Pentecost was a unique coming of the Holy Spirit in fulfilment of Old Testament prophecy and the promise of our Lord. But it also initiated the ear of the Spirit, when similar experiences of God's powerful presence can be expected and prayed for. These experiences, when they occur on a large scale, we call 'revivals' or 'awakenings'.

To give a cry of joyful praise and to bow in awesome wonder at the presence of God reminds us of the words of Psalm 2:11: 'Serve the LORD with fear and rejoice with trembling.' In the assemblies of God's new covenant people we should not suppose that because Jesus has promised to be with those who gather in his name, we should simply believe it to be so and not expect to experience that presence. Again, when Christians meet together, it is not only to build one another up in the faith - it is to worship God together and experience as a body the felt presence of God as his Word is proclaimed. In this way we anticipate the future glory when God's presence will be for ever experienced among his people. Unbelievers and the 'uninformed' should also be affected, as Paul describes in 1 Corinthians 14:23-25 when he states, '...and so, falling down on his face, he will worship God and report that God is truly among you.'"

Foundations Autumn 2006

The latest edition of Foundations carries a number of excellent articles.

Evangelicals and Public Theology by Daniel Strange helps us to avoid being seen as grumpy old men when we enter the public policy arena. He urges all Christians to "put their vocation and calling totally and utterly under the Lordship of Christ".

Moore Theology by Philip Eveson helpfully discusses some of the theological trends emanating from Moore Theological College, Sydney. In a friendly, constructive way he discusses the "Moore view" on the call to the ministry, worship and the law. Eveson writes warmly of Moore's evangelical credentials and stand for the authority of Scripture. But he suggests that Moore downplays Systematic Theology and has little room for the direct work of the Spirit in the life of the believer. These tendencies serve to undermine a theology of revival. In addition, little emphasis is given to the anointing of the Spirit in preaching. "For our gospel came to you not on word only, but also in power, and in the Holy Spirit and in much assurance." (1 Thessalonians 1:5 emphasis added). This is a timely article in view of Moore's influence upon the UK's Proclamation Trust. (See my post on the Trust's Evangelical Ministry Assembly here).

What did Christ accomplish on the Cross? Mostyn Roberts gives a well considered theological exposition of the cross. Roberts discusses the controversy over penal substitution. He recognises that the New Testament gives a multifaceted presentation of the cross, but argues that 'penal substitution is the gospel'.

Review Article: Kevin Vanhoozer and the Drama of Doctrine. Bill Nikides reviews Vanhoozer's Is There Meaning in This Text?, First Theology: God, Scripture and Hermenutics and of course The Drama of Doctrine. Nikides is impressed, saying, "Vanhoozer is the theologian's treat...it is not every day that I am able to find a place of worship in such a wilderness of words." The "wilderness of words" is a reference to some aspects of contemporary scholarship, not the book under review!

New Testament Survey (2004-2006). Alistair I. Wilson reviews recent contributions to New Testament scholarship. Many valuable works by the likes of I. H. Marshall, D. A. Carson, D. J. Moo, M. J. Harris, N. T. Wright and others are mentioned.

Foundations is published by Affinity £4.00 post free within the UK, £5.00 & postage overseas.

Philip Eveson's The Great Exchange Online

In an earlier post, I referred readers to The Great Exchange by P. H. Eveson. The writer is Principal of the London Theological Seminary. The first time I heard of the 'New Perspective on Paul' was in his lectures on Galatians during my time at the Seminary (1988-90). His assessment of the NPP, is now available online here.