Rebellious Praise

"Praise is the great act of rebellion against sin, the great repudiation of our wicked refusal to acknowledge God to be the Lord. In sum, therefore the Church is holy as, day by day, it magnifies God and worships his name, ever world without end." (John Webster, Holiness)

Visit to the Big Pit

On Friday we met up with my sister and her family and went to the Big Pit National Coal Museum in Blaenavon. It must have been more than 20 years ago since my last visit. I had wanted to take the kids to the Big Pit for ages. Their great grandparents were both coal miners, so mining is part of our family history.

When the Blaenavon mine stopped working in the early 80's, it became Wales' National Coal Museum, with old miners acting as tour guides. All the guides and workers at the pit are still ex-miners, although only two used to work at the Big Pit. One of them is John, our guide for what was meant to be a 50 minute tour of the old mine workings. But before going underground, we were equipped with hard hats, miner's lamps and emergency gas masks. All "contraband" had to be surrendered before entering the cage lift in which we would descend 300 feet (90 meters) into the old mine. "Contraband" included all smoking materials and anything fitted with a dry battery. We had to leave our 21st century gadgets behind before entering the historic mine. All cameras, mobile phones, digital watches and car keys had to be surrendered. Below ground lurks the ever present danger of methane gas that could be ignited by the smallest spark. My daughter gripped my hand tightly as we entered the cage and began our journey into the dark depths of the earth.

In all there are 26 miles of tunnels in the mine and we only explored a small part of the workings. But what we saw was enough to give us a glimpse into the tough and dangerous world of the coal miner. John, our guide was a real character. There was no doubt that he was in charge as he led us into the inner workings of the Big Pit. The old miner was a real working class hero, full of information and friendly banter. Woe betide any member of the tour party who had the temerity to ask a stupid question! At one point John told us to switch off our helmet lights. The darkness could almost be felt. You could not see your hand in front of your face. Eyes could never adjust to such utter blackness. Small boys used to work ten hour shifts in that darkness, opening and shutting doors as they heard pit ponies approaching. Here and there I spotted rusting, disused drams, the kind of which were filled with "black gold" and hauled to the mineshaft by the ponies.

We were shown the stables, still replete with the old horse's names, "Thunder", "Hercules" etc. When the mines were nationalised in the 1940's, the hard working ponies were given two weeks to scamper above ground when the pits closed for "Miner's Fortnight". These days, we tend to think of nationalised industries as inefficient monopolies. Many of them were in the 1970's & 80's. But when the mines were nationalised, miner's safety, pay and conditions were vastly improved. John led us through a seemingly endless series of passageways. We saw old conveyor belts, heaped with coal dust, frozen in time since they stopped transporting coal into drams ready for the journey to the surface.

Our "50 minute tour" complete, the party ascended to the ground level. We had been underground foe an hour and a half . One of the surface workers joked that they were going to send out a search party for us. But we had not suffered a collapsed tunnel, or methane gas explosion. It was just that time had passed so quickly without our digital watches, that we didn't realise the minutes were ticking away relentlessly above ground. It was John who made the tour so enjoyable. In him we had an authentic human guide, sparking with ready wit and full of insider knowledge. You don't get that with one of those automated "press button 7 for commentary" audio guides. The banter between John and his mates was a reminder of the time when the pit was alive with workmen, whose lives depended on each other during the hours they spent cutting coal from the seams that still glimmered in the mine.

After the underground tour came an opportunity to explore the museum's above ground features including the dramatic Mining Galleries and the excellent Pit Head Baths Exhibitions. With the decline of the Welsh mining industry in the 1980's it is difficult to imagine the time when coal was king. But Welsh coking coal powered the British Empire and Welsh anthracite burned brightly in the hearths of most British homes. In 1901, 18 million tonnes of Welsh coal, amounting to 46% of UK output was exported overseas. In the 1970's a miner's strike brought the country to its knees. Industry was reduced to working a three day week to conserve coal stocks. Electricity supplies (mostly generated by coal) were were cut, plunging homes into darkness. I still remember our house being lit by candles during the period. But the days of King Coal were numbered. In 1985, Arthur Scargill led the miners on strike in an endeavour to halt the closure of a limited number of unprofitable collieries. The strike was a failure. Most of the Welsh coalmines were closed and with them a way of life perished for ever.

Or did it? Someone in our tour party asked John if rising oil prices would mean a return to coal. Our guide pointed out that a hundred years worth of "black gold" still lay undisturbed in the Welsh coalfield. Who knows if men will once more risk life and limb to keep the home fires burning? Many ex-miners bitterly regretted the closure of the pits, meaning an end to the camaraderie that is born of shared danger. But others were relived that their sons would not have to follow them into the darkness. Will we see a new generation of Welshmen called into the service of old King Coal? That remains to be seen.

The role of the Christian faith in Welsh mining communities was highlighted in the exhibition. An old family Bible and photos of huge chapels were among the items on display. The money in miners pockets helped to fund the building of many Nonconformist Chapels. The 1904-05 Revival was given a mention. It is said that during the revival, the colliers held prayer meetings deep underground. Such was the change in the conduct of the men who worked with pit ponies that the poor animals were left confused. They were used to being sworn at and treated harshly. But the newly converted colliers treated the ponies with a new gentleness and care.

I highly recommend a visit to the Big Pit. Our visit was informative, engaging and deeply moving. The men who worked underground were honoured but not sentimentalised. My grandfather, Vernon Llewelyn Davies, a miner in Risca pit was one of them.

Like all Welsh museums, the Big Pit is FREE!

Christianity's Dangerous Idea by Alister McGrath

Christianity's Dangerous Idea: The Protestant Revolution,
a history from the sixteenth century to the twenty-first,by Alister McGrath, Harper Collins (USA) and SPCK (UK), 2007.

In this book Alister McGrath attempts to tell the story of Protestantism from its beginnings in the sixteenth century right up to the present day. The author does this with his customary verve, wit and style. Although readers may disagree with McGrath's analysis at some important points, it is difficult not to admire the sheer scope of this ambitious project. Not content with giving us a gripping narrative of Protestant history, the writer also dons the mantle of prophet to suggest the possible future of Protestantism.

So, what is "Christianity's dangerous idea"? It is the Protestant insistence that each individual believer has the right to interpret the Bible. This enabled early Reformation thinkers to critically examine the teachings of the Roman Catholic Church in the light of Scripture. Take sacramental theology. For Protestants, it was not enough that the institutional Church held that there are seven sacraments. If the Bible acknowledged only two, namely the Lord's Supper and Baptism, then that was it. The other supposed sacraments such as penance and extreme unction were bogus and had to be abandoned. Who gave the Pope the authority to add to the plain teaching of Scripture anyway?

In many ways "Christianity's dangerous idea" was empowering and liberating. The Bible was wrested from the ecclesiastical authorities and given back to the ordinary Christian. But having rejected the authority of the Pope, Protestants were faced with a new problem. Who would now decide which interpretations of Scripture were right? Protestantism very quickly mutated into several Protestantisms. Many sided with Luther's original vision, others were won over by the more developed theology of John Calvin. Some argued for an even more radical Reformation. They rejected infant baptism as unbiblical and questioned the value of the historic Creeds of the Church. For them Scripture alone, meant the rejection of the past in favour of contemporary readings of the Bible. The situation was complicated by the fact that the Reformation tended to spread territorially. Local princelings expected their subjects to adopt their chosen brand of Protestantism. The Reformation movement was soon fragmented both theologically and territorially. Protestants could be relied upon to unite against their common enemy, Roman Catholicism. But they also eyed one another with suspicion. At Marburg Colloquy Protestants from the Lutheran and Reformed wings met to settle their differences. But any hopes of pan-Reformation unity were dashed by Luther's intransigence. He demanded that all parties accept his doctrine of Christ's bodily presence in the sacraments or consubstantiation.

The Protestant commitment to the right of all Christians to interpret Scripture was both its best asset and potentially its biggest liability. On the plus side, Protestants have been willing to test their own beliefs by the standard of Scripture. The Reformers tended to view the "Great Commission" of Matthew 28 as limited to the ministry of the apostles. Calvin sent many missionaries into his native France. But the Reformers seemed to show of little interest in cross-cultural mission. That view was challenged by William Carey and others in the 18th century. They taught that the "Great Commission" applied for all time. This fresh understanding of Scripture led to a flowering of interest in world wide mission. On the minus side, the Protestant insistence on the right of every believer to interpret the Bible has proved to be highly divisive. Protestantism has often been guilty of needless schism. Believers have separated from each other over matters of biblical interpretation that do not affect the integrity of the gospel.

However, the Protestant insistence on the right of private interpretation, the "dangerous idea" was not, as McGrath seems to suggest, a recipe for anything goes. There were safeguards. The Reformers insisted that the Bible be read responsibly in accordance with its plain and obvious meaning. Calvin was a master of the art of grammatico-historical exegesis. Mainline Protestants accepted the ancient Creeds of the Church as embodiments of accurate interpretation of Scripture. Reformed theologians taught that witness of the Spirit enables believers to rightly understand God's Word. This was not taken to mean that all believers will agree on everything. Bullinger wisely urged Protestants to be modest and cautious when it came to disputed areas of biblical interpretation.

If the formal principle of Reformation theology was "Scripture alone", the material principle was the gospel. There was wide agreement that salvation is by grace alone, through faith alone, in Christ alone, to the glory of God alone. While not all Scripture is equally clear, gospel of saving grace in Christ is perfectly plain. The same basic doctrine of salvation by grace alone is expressed in all the great confessional documents of the Reformation. While the Reformation movement had its lunatic fringe, the "dangerous idea", when rightly understood did not lead to theological entropy. A shared vision of the biblical gospel saw to that.

McGrath offers an instructive and engaging account of the first three centuries of Protestant history. But I found his analysis of Protestantism from 19th century to present less satisfactory. He suggests that Holiness movements, of the 19th century and the revivalism of Charles Finney were legitimate adaptations of the Protestant faith. In reality, they were aberrations. Iain Murray gives a much more cogent analysis in his, Revival and Revivalism: The Making and Marring of American Evangelicalism 1750-1858, Banner of Truth Trust, 1994. Finneyism entailed a rejection of the historic Calvinistic faith of the Reformation in favour of can-do Pelagianism. This may have suited the enterprising spirit of the age, but it left the evangelical movement theologically emaciated. McGrath rightly notes that Willow Creek-style "seeker sensitive" Churches stand in the Finney tradition, but he thinks that their approach is to be welcomed. This is doubtful. As David F. Wells has shown in his Above All Earthy Pow'rs: Christ in a Postmodern World, Eerdmans/IVP, 2005, the "seeker sensitive" movement has allowed the spirit of the age to mold the church to such a degree that the supremacy of Christ is undermined. Protestantism needs Reformed, that is Calvinistic theology to give it backbone and direction.

On another recent development, McGrath writes approvingly of the Evangelicals and Catholics Together movement and its attempt to bring the old enemies closer together. But this project is misguided. The great issues that divided Protestant from Catholic in the 16th century remain largely unresolved.

The book charts the origins and development of Pentecostalism. Pentecostalism was set alight by the dying embers of the 19th century Holiness and revivalist movements. With its beginnings in the Azusa Street revival, Pentecostalism, insisted that the New Testament gifts such as speaking in tongues were available to contemporary believers. This apparently supernatural mutation of Protestantism laid great stress on the immediate presence of God among his people. The Pentecostal message spread very rapidly and is now a global phenomenon. Statistics show that it is now the largest Protestant group. Such is the growth of Pentecostalism that McGrath speculates that Latin America and the Philippines might soon become predominantly Protestant. For McGrath, Pentecostalism is the bright hope for the future of Protestantism. But he virtually ignores growing, world-wide recovery of Reformed Christianity associated with the influential ministries of men like Martyn Lloyd-Jones, Jim Packer and Don Carson. Some Pentecostals or Charismatics are beginning to draw upon the riches of Reformed theology to give the movement added depth and theological clarity.

One theme that runs through the book is that Protestantism gave impetus to atheism. With its focus on meeting God through the Word and its absence of images in church buildings, the Reformed faith helped to "disenchant the world". Thomas Hobbes suggested that the Protestant God might as well not exist as he made very little difference to the world. That is one reason why McGrath sees such potential in Pentecostalism with its emphasis on the living, supernatural presence of God. This reminds us that Protestantism needs much more than a recovery of Reformed theology. If Reformed theology does not lead to encounter with the God of the Gospel, then is has become deformed. We need to rediscover the deeply experimental Calvinism of the Puritans and Calvinistic Methodists. At its best, Reformed Protestantism was always a movement of the Spirit as well as the Word.

With McGrath's concerns about Protestantism and atheism in mind, it is ironic that in this book he more or less adopts the approach of secular historiography. He makes no pretence of objectivity or neutrality, writing very much as as a Protestant historian. But God is strangely banished from his interpretative framework. The Reformation is analysed in terms of social forces, leading actors and key ideas. But there is no hint that the providence of God might have been at work in all this. Similarly, the 18th century Great Awakening is described in terms that would hardly disturb the most secular historian. The work of the Spirit in revival does not get a mention. In McGrath's account, God as an actor in history has virtually been omitted from "public space" of historical discourse.

Now to the question with which McGrath closes his book. Does Protestantism have a future? The writer thinks so. He points to the movement's potential for endless renewal and adaptation. There is something in that. But more is needed if Protestantism is to have a future as a movement that is faithful to the gospel. Protestantism needs to be rooted in the Calvinistic theology of the Reformation. We must hold that the triune God of the Gospel is still mighty to save sinners by his sovereign grace. In addition, Protestants must to be able to respond meaningfully to the fresh challenges of the 21st century world. Above all else we need the God of the Reformation to visit us and revive us afresh by his Spirit. The future of Protestantism is in God's hands. "Revive your work, O Lord in the midst of the years!"

A prayer to the Trinity

Here is a wonderful expression of heartfelt Trinitarian piety,

Three in one, one in three, God of my salvation,
Heavenly Father, blessed Son, eternal Spirit,
I adore three as one Being, one Essence,
one God in three distinct Persons,
for bringing sinners to thy knowledge and to thy kingdom.
O Father, thou hast loved me and sent Jesus to redeem me;
O Jesus, thou hast loved me and assumed my nature,
shed thine own blood to wash away my sins,
wrought righteousness to cover my unworthiness;
O Holy Spirit, thou hast loved me and entered my heart,
implanted there eternal life,
revealed to me the glories of Jesus.
Three Persons and one God, I bless and praise thee,
for love so unmerited, so unspeakable, so wondrous,
so mighty to save the lost and raise them to glory.

From The Valley of Vision: A collection of Puritan Prayers & Devotions,
edited by Arthur Bennett, Banner of Truth Trust, 2007 reprint, p. 3.

Blogging in the name of the Lord: Series 3 "Box Set"

Back in the beginning of 2008 I launched Series 3 of the Blogging in the Name of the Lord interviews. The series isn't quite complete yet, with two interviews still outstanding. But here is a round up of the series so far together with some extras. I hope you'll enjoy this special edition "box set" of theological conversations. The banter between Derek Thomas and Carl Trueman is one of the highlights of the current set of interviews. Watch out for Series 4 in the next month or so.

Paul Helm

Derek Thomas

Dave Bish

Colin Adams

Carl Trueman

Tim Challies (forthcoming)

Jason Goroncy (forthcoming)

Extras

These aren't really Blogging in the Name of the Lord interviews as the subjects aren't bloggers, but here are some other recent interviews:

David Gibson

Robert Strivens

Brian Edwards

Art Azurdia

John Frame on the knowledge of God and ourselves

Here are some stimulating reflections by John Frame on what comes first, knowledge of God or knowledge of the self?

"On the first page of his Institutes, Calvin observes that the knowledge of God and the knowledge of self are interrelated. We might expect Calvin (as a good Calvinist!) to add to that of course of course of the two, the knowledge of God "comes first". remarkable, however, Calvin says instead that he doesn't know which comes first. This comment I take to be enormously perceptive. The best way to look at the matter is that neither knowledge of God or knowledge of self is possible without the other, and growth in one area is always accompanied by growth in the other. I cannot know myself rightly until I see myself as God's image: fallen, yet saved by grace. But also I cannot know myself rightly until I seek to know Him as a creature, as a servant. The two kinds of knowledge, then, come simultaneously, and they grow together. The reason for this is not only that each of us is part of the "situation" that is essential to the knowledge of God but also the additional fact that each of us is made in God's image. We know God as He is reflected in ourselves. Furthermore, all the information we receive about God, through nature, Scripture, or whatever source, comes to us through our eyes, ears, minds and brains - through ourselves. Sometimes we dream fondly of a "purely objective" knowledge of God - a knowledge freed from the limitations of our senses, minds, experience, preparation, and so forth. But nothing of this sort is possible, and God does not demand that of us. Rather, He condescends to dwell in and with us, as in a temple. he identifies himself in and through our thoughts, ideas and experiences. And that identification is clear; it is adequate for Christian certainty. A "purely objective" knowledge is precisely what we don't want! Such knowledge would presuppose a denial of our creaturehood and thus a denial of God and all truth." (From The Doctrine of the Knowledge of God, John M. Frame, P&R, 1987, p. 65-65).

Some new tunes for Vernon Higham's hymns

Vernon Higham

A friend of mine, Paul Rossiter has compsed some new tunes for some of Vernon Higham's hymns. You can listen online here.

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.

The peace of Jesus

"My peace I give unto you" (John 14:27)

We live in anxious and troubled times. People are worried about global warming, terrorism, and the impact of the current economic climate. Some worry so much that they are overweight that they become anorexic. Others are so worried by life that they “comfort eat” themselves into obesity. Many people are neurotic and distracted. They lack peace. This is understandable because, "There is no peace for the wicked" (Isaiah 57:20 & 21). But Jesus said, "Come unto me all you who labour and are heavy laden and I will give you rest." (Matthew 11:28). He has promised us peace.

Before he left them, Jesus promised his disciples, “My peace I give to you” (John 1:27). It is his peace that he gives to those who believe. He is our peace, (Ephesians 2:14). Christ gives us peace with God by his blood. He has left us the peace that he displayed in his life. Never was a man more active, busy man than Jesus. But we was never stressed. He withdrew to the desert regions to rest after a period of intensive work. But he was followed by a great crowd of 5,000 men plus women and children. Did he tell them to clear off like a harassed celebrity pursued by the paparazzi? No he calmly took charge of the situation, taught them and provided them with a hearty picnic. That was his peace. He lived with the constant threat of arrest. He knew that his enemies were out to get him. But he was never distracted, irrational or paranoid. He had peace. Once he was asleep on a boat in the midst of a storm. He had to be woken up by his terror stricken disciples. How did he react when he saw his fearful followers and then see the waves filling the boat? Did he start jumping around like Corporal Jones from Dad’s Army saying, “Don’t panic, don’t panic!” No, he calmly stood up and said, “Peace, be still!” (Mark 4:39-40). That was his peace. Jesus gives us peace with God. With him there is peace in the midst of life with all its unexpected turmoil. As we bring our anxieties to God in prayer we are promised that, "the peace of God which surpasses all understanding will guard you hearts and minds through Christ Jesus." (Philippians 4:7).

"Now may the Lord of peace himself give you peace always in every way. The Lord be with you." (2 Thessalonians 3:16).

Geoff Thomas on the ministry and anxiety

On Monday I wended my way to Honiton, Devon for the Westcountry Reformed Minister's Fraternal. I drove to Gillingham, Dorset and met up with my old friend Mike Heather, pastor of Gillingham Baptist Church. It was Mike's turn to drive on from Gillingham so we jumped in his car and spent the hour's drive talking away about church and family stuff.

The speaker for the day was Geoff Thomas, pastor of Alfred Place Baptist Church Aberystwyth. Geoff is a larger than life character with decades of experience in the ministry so I was looking forward to what he had to say. His theme was "Anxiety in the Ministry", based on Philippians 4:6. Here's an brief sketch of his message,

I. Four things that we must not worry about

1) Trivia

We are not to worry about food and drink or obsess over dieting. Neither are we to worry about clothing and appearance. The Lord knows that we need food, drink and clothing (Matthew 6:25ff), so there's no need to be anxious about such things. Ministers of the Gospel should not be neurotic about the trivial things in life. We have more important things to think about.

2) Things we can't control

Worrying wastes energy, but changes nothing. The short cannot worry themselves taller (Matthew 6:27). We should not worry about length of life, future financial security etc. Being consumed with worry about things we can't control diverts us from the work of the Ministry.

3) Problems that have not arisen yet

"Sufficient unto the day is the evil thereof." (Matthew 6:34). What's the point in worrying about possible gloomy scenarios in the church? God will give grace to help in time of need.

4) About things that God has promised to take care of

"Be anxious for nothing" (Philippians 4:6). If God has promised to take care of something, then we must believe him. Not to do so is to excersize little faith and is a sinful failure to trust God's Word.

II. How should we deal with our worries?

1) Make a present of worry

Give your worries to God in prayer (Philippians 4:6).

2) Be thankful

"with thanksgiving, let your requests be made known to God."

3) Leave your worries with God

Take your burden to the Lord and leave it there. No point in presenting our anxieties to God and them taking them back. Once a present has been given away, it no longer belongs to us - it is now God's "worry" not ours.

III. God peace banishes our worries

The promise is, "and the peace of God will guard your hearts and minds through Christ Jesus." (Philippians 4:7). God is a God of peace. His being is peace all the way down with no nagging neuroses. When we have given our worries to God, his peace will garrison our hearts like sentries on duty who stand guard to fend off the foe. Jesus has promised rest and peace to all who come to him.

In that little outline I can't hope to convey the spirit of Geoff's lively and intensely pastoral message. You just had to be there! In the discussion that followed the talk, we reflected on the difference between legitimate concern and anxiety. And at how we can minister to people whose lives are dominated by sometimes irrational worry and anxiety. One thing that impressed me in the discussion was Geoff's restless determination to keep growing as a minister. He has been the Pastor of Alfred Place Baptist Church for over 40 years, but he wants to continue to develop as a pastor and preacher. Geoff said that he is still eager to learn from the best practice of preachers he admires, like Stuart Olyott. He also tries to keep abreast of the issues that ministers have to face in the contemporary world. I suppose that's the way to exercise a long-term, fruitful ministry. To keep going we have to keep growing. I hope Geoff Thomas is still going strong come September 2010 because I booked him for Penknap Providence Church's 200th anniversary service!